PG 9 · cols. 603–651

Clemens Alexandrinus, Liber Quis dives salvetur (Τίς ὁ σωζόμενος πλούσιος)

Editors' preface

Αʹ. Οἱ μὲν τοὺς ἐγκωμιαστικοὺς λόγους τοῖς πλουσίοις δωροφοροῦντες, οὐ μόνον κόλακες καὶ ἀνελεύθεροι δικαίως ἂν ἔμοιγε κρίνεσθαι δοκοῖεν, ὡς ἐπὶ πολλῷ προσποιούμενοι χαρίσασθαι τὰ ἀχάριστα· ἀλλὰ καὶ ἀσεβεῖς καὶ ἐπίβουλοι· ἀσεβεῖς μὲν, ὅτι παρέντες αἰνεῖν καὶ δοξάζειν τὸν μόνον τέλειον καὶ ἀγαθὸν Θεὸν, « ἐξ οὗ τὰ πάντα, καὶ δι' οὗ τὰ πάντα, καὶ εἰς ὃν τὰ πάντα, » περιάπτουσι τὸ [θεοπρεπέστα]το[ν] γέρας ἀνθρώποις ἐνα[γεῖ καὶ βορβορώδει] βίῳ κυλινδομένοις, [τούτου ἕνεκα], τὸ κεφάλαιον, ὑποκειμένοις τῇ κρίσει τοῦ Θεοῦ· ἐπίβουλοι δὲ, ὅτι καὶ αὐτῆς τῆς περιουσίας καθ' αὐτὴν ἱκανῆς οὔσης χαυνῶσαι τὰς ψυχὰς τῶν κεκτημένων καὶ διαφθεῖραι καὶ ἀποστῆσαι τῆς ὁδοῦ, δι' ἧς ἐπιτυχεῖν

I. Those who present encomiastic discourses as gifts to the rich would seem to me to be justly judged not only flatterers and servile men, as pretending for a great price to bestow things that are thankless, but also impious and treacherous: impious, because, neglecting to praise and glorify the only perfect and good God, "of Whom are all things, and through Whom are all things, and unto Whom are all things," they fasten the honour [most befitting God] upon men wallowing in an [execrable and miry] life, and [on this account], what is the chief point, subject to the judgement of God; and treacherous, because, even though wealth itself by itself is sufficient to puff up the souls of its possessors and to corrupt them and turn them aside from the way by which to attain

Editors' notes and page, col. 603

Footnotes

(title note) ‹anchor: title of the work; unlettered note set across both columns above the text› · call in col 603 Cum Clementis Alexandrini egregius de Salvabilitate divitum libellus, qui per plura saecula interciderat, et tandem Michaelis Geisleri opera sub Origenis nomine, alieno prorsus loco editus (nimirum ejus Commentario in prophetiam Jeremiae), tanquam etiamnum ineditus, ad paucorum notitiam pervenerit: porro cum deinceps Auctario Graecorum Patrum Combefisiano insertus, inter scriptorum neotericorum quibuscum componebatur catervas, vel adhuc delituerit: rem non ingratam litteratis futuram speravi, si efficerem ut melioribus, hoc est, suis auspiciis tandem aliquando in publicum prodiret. Genuinum esse opus non tantum fidem faciunt scripti pondus et decor, sed et Eusebii Caesariensis testimonium, qui in Historia sua ecclesiastica, librum saepius laudat, et lib. III, cap. 23, exinde solidas paginas descripsit; quae quidem in ms. Vaticano (cui unico exemplari, quantum adhuc novimus, opus hoc servatum debemus), mutilae occurrebant, et ex Eusebio feliciter restituuntur. Mentio itidem tractatus hujus habetur in Hieronymi Catalogo; quinimo non solum eum laudat, sed ejusdem principium Bibliothecae suae inseruit Photius, cod. III. Unde nullus superest dubitandi locus de libelli auctore et statu. Interim non abnuerim ultimam periodum, ᾧ διὰ τοῦ παιδός, etc., a librario adjectam, qui tractatum hunc pro homilia Origeniana venditavit, et proinde solemni concionum clausula finiendum censuit. Talia passim intentasse hoc hominum genus, alibi a me, in opusculis Cypriano ascriptis, est observatum. Supervacuum fortasse non fuerit admonuisse in exemplari nonnullas fuisse lacunas, quae lectori moram facturae videbantur, quas nos vocibus quam paucissimis interpositis supplevimus. Sed ne adjectitia genuinis commiscerentur, quaecunque a nobis interpolata fuerunt, uncis inclusimus. Fell.

Clement of Alexandria's excellent little book on the Salvation of the Rich had been lost for many centuries, and when at last, through the labour of Michael Ghisler, it was published under the name of Origen and in an altogether foreign place (namely, in his Commentary on the prophecy of Jeremiah), it came to the notice of few, as though it were still unpublished; and when afterwards it was inserted in Combefis's Auctarium of the Greek Fathers, it still lay hidden among the crowds of recent writers with whom it was put together. I hoped, therefore, that it would be a thing not unwelcome to the learned if I brought it about that it should at length come out in public under better auspices, that is, under its own. That the work is genuine is shown not only by the weight and grace of the writing but also by the testimony of Eusebius of Caesarea, who in his Ecclesiastical History praises the book more than once, and in book III, chapter 23, copies whole pages from it; these were found mutilated in the Vatican manuscript (to which, as its only copy so far as we yet know, we owe the preservation of this work), and are happily restored from Eusebius. Mention of this treatise is likewise made in Jerome's Catalogue; and indeed Photius not only praises it but inserted its beginning in his Bibliotheca, codex III [as printed; Photius's codex is 111]. So no room remains for doubt about the author and the state of the little book. Meanwhile I would not deny that the last period, "to whom through the Child," etc., was added by a copyist who passed this treatise off as a homily of Origen's and therefore judged that it should end with the solemn closing formula of sermons. That this kind of men tried such things here and there I have observed elsewhere, in the little works ascribed to Cyprian. It may perhaps not be superfluous to point out that there were some gaps in the copy which seemed likely to hold the reader up; these we have filled by inserting as few words as possible. But so that the additions should not be mixed with the genuine text, we have enclosed in brackets whatever we interpolated. Fell.

(※) ‹anchor: "I. Qui encomiorum"› · call in col 603 P. 925 ED. POTTER.

Page 925 of Potter's edition.

(printed under page 301)

(a) ‹anchor: "in quo omnia"› · call in col 603

Rom. XI, 35.

Romans 11:35 [as printed].

(printed under page 301)

(11) ‹anchor: "[θεοπρεπέστα]το[ν]"› · call in col 603

Θεοπρεπέστατον. Haec et quae sequuntur uncis inclusa, ex conjectura ad hiatus codicis ms. implendos addita. Fell.

Θεοπρεπέστατον ("most befitting God"). This and the words that follow enclosed in brackets were added by conjecture to fill the gaps of the manuscript. Fell.

(printed under page 301)

(12) ‹anchor: "γέρας"› · call in col 603

Γέρας. Τέρας, ms. Id.

Γέρας ("honour"). The manuscript has τέρας ("portent"). The same [Fell].

(printed under page 301)

Footnotes

(11) ‹anchor: "τὸ [θεοπρεπέστατο-]το[ν]"› · call in col 604 (printed in the Greek only)

Θεοπρεπέστατον. Haec et quae sequuntur uncis inclusa, ex conjectura ad hiatus codicis ms. implendos addita. Fell.

"Most befitting God." This and the words that follow enclosed in brackets were added by conjecture to fill the gaps of the manuscript codex. Fell.

(printed under page 301)

(12) ‹anchor: "γέρας"› · call in col 604 (printed in the Greek only)

Γέρας. Τέρας, ms. Id.

"Honour" (geras). The manuscript has teras ("portent"). The same [Fell].

(printed under page 301)

Page

other: col 604 is the right-hand number of a full-width page, set whole under col 603 (corpus full_width rule); nothing of its own: pointer only

PG 9:605

ἔστι σωτηρίας· οἱ δὲ προσεμπλήσσουσι, τὰς γνώμας τῶν πλουσίων ταῖς ἡδοναῖς τῶν ἀμέτρων ἐπαίνων ἐπαίροντες· καὶ καθάπαξ τῶν ὅλων πραγμάτων πλὴν τοῦ πλούτου, δι' ὃν θαυμάζονται, παρασκευάζοντες ὑπερφρονεῖν· τὸ δὴ τοῦ λόγου, πῦρ ἐπὶ πῦρ μετοχετεύοντες, τύφῳ τύφον ἐπαντλοῦντες καὶ ὄγκον πλούτῳ προσανατιθέντες, βάρει φύσει φορτίον βαρύτερον, οὗ μᾶλλον ἐχρῆν ἀφαιρεῖν καὶ περικόπτειν, ὡς σφαλεροῦ νοσήματος καὶ θανατηφόρου. Τῷ γὰρ ὑψουμένῳ καὶ μεγαλυνομένῳ ἀντίστροφος ἡ πρὸς τὸ ταπεινὸν μεταβολὴ καὶ πτῶσις, ὡς ὁ θεῖος διδάσκει λόγος. Ἐμοὶ δὲ φαίνεται μακρῷ φιλανθρωπότερον εἶναι τοῦ θεραπεύειν [ἀνελευθέρως] τοὺς πλουτοῦντας [καὶ προσεπαινεῖν] ἐπὶ κακῷ τὸ συναίρεσθαι [λόγοις, καὶ] τὴν σωτηρίαν αὐτοῖς [κατεργάζεσθαι] ἅπαντα τὸν δυνατὸν τρόπον· τοῦτο μὲν ἐξαιτουμένους παρὰ Θεοῦ, τοῦ βεβαίως καὶ ἡδέως τοῖς ἑαυτοῦ τέκνοις τὰ τοιαῦτα προϊεμένου· τοῦτο δὲ διὰ τῆς χάριτος τοῦ Σωτῆρος ἰωμένους τὰς ψυχὰς αὐτῶν, φωτίζοντας καὶ προσάγοντας ἐπὶ τὴν τῆς ἀληθείας κτῆσιν· ἧς ὁ τυχὼν καὶ ἔργοις ἀγαθοῖς λαμπρυνόμενος, μόνος οὗτος βραβεῖον τῆς αἰωνίου ζωῆς ἀναιρήσεται. Δεῖται δὲ καὶ ἡ εὐχὴ ψυχῆς εὐρώστου καὶ λιπαρᾶς, ἄχρι τῆς ἐσχάτης ἡμέρας τοῦ βίου συμμεμετρημένη· καὶ πολιτεία διαθέσεως χρηστῆς καὶ νομίμου, καὶ πάσαις ταῖς ἐντολαῖς τοῦ Σωτῆρος ἐπεκτεινομένης.

is of salvation; whereas others strike them still more, lifting up the minds of the rich with the pleasures of immoderate praises, and preparing them to despise once for all all things except wealth, on account of which they are admired; pouring fire upon fire, as the saying goes, ladling pride upon pride and laying bulk besides upon wealth, a heavier burden upon what is heavy by nature, from which rather one ought to take away and cut off, as from a perilous and deadly disease. For to him who is exalted and magnified there corresponds the counterpart change and fall towards the lowly, as the divine word teaches. To me, however, it seems far more humane than courting [servilely] the rich [and praising them besides] to their harm, to join in assisting them [with words, and to work out] salvation for them in every possible way: on the one hand begging this from God, Who surely and gladly bestows such things upon His own children; and on the other hand through the grace of the Saviour healing their souls, illuminating and leading them towards the possession of the truth; and he who attains this and is distinguished in good works, he alone will carry off the prize of eternal life. And prayer also requires a strong and persevering soul, measured out until the last day of life; and the conduct of life requires a good and lawful disposition, reaching out to all the commandments of the Saviour.

Βʹ. Κινδυνεύει δὲ οὐχ ἁπλοῦν τι εἶναι τὸ αἴτιον τοῦ τὴν σωτηρίαν χαλεπωτέραν τοῖς πλουτοῦσι δοκεῖν ἢ τοῖς ἀχρημάτοις τῶν ἀνθρώπων, ἀλλὰ ποικίλον. Οἱ μὲν γὰρ αὐτόθεν καὶ προχείρως ἀκούσαντες τῆς τοῦ Σωτῆρος φωνῆς, ὅτι « ῥᾷον κάμηλος διὰ τρυπήματος ῥαφίδος διεκδύσεται, ἢ πλούσιος εἰς τὴν βασιλείαν τῶν οὐρανῶν, » ἀπογνόντες ἑαυτοὺς ὡς οὐ βιωσόμενοι, τῷ κόσμῳ πάντα χαριζόμενοι, καὶ τῆς ἐνταῦθα ζωῆς ὡς μόνης ἑαυτοῖς ὑπολειπομένης, ἐκκρεμασθέντες ἀπέστησαν πλέον τῆς ἐκεῖ ὁδοῦ, μηκέτι πολυπραγμονήσαντες, μήτε τίνας τοὺς πλουσίους ὁ Δεσπότης καὶ διδάσκαλος προσαγορεύει, μήτε ὅπως τὸ ἀδύνατον ἐν ἀνθρώπῳ Θεῷ δυνατὸν γίνεται. Ἄλλοι δὲ τοῦτο μὲν συνῆκαν ὀρθῶς καὶ προσηκόντως, τῶν δὲ ἔργων τῶν εἰς τὴν σωτηρίαν ἀναφερόντων ὀλιγωρήσαντες, οὐ παρεσκευάσαντο τὴν δέουσαν παρασκευὴν εἰς τὸ τῶν ἐλπιζομένων τυχεῖν. Λέγω δὲ ταῦτα ἑκάτερα ἐπὶ τῶν πλουσίων, καὶ τῆς δυνάμεως τοῦ Σωτῆρος καὶ τῆς ἐπιφανοῦς σωτηρίας ᾐσθημένων· τῶν ἀνοήτων τῆς ἀληθείας ὀλίγον μοι μέλει.

Chapter II. And the cause why salvation seems more difficult for the rich than for men without money appears to be not something simple, but manifold. For some, merely and offhand hearing the voice of the Saviour, that "more easily will a camel slip through the eye of a needle than a rich man into the kingdom of the heavens," despairing of themselves as not going to live, indulging the world in all things, and clinging to the life here as the only one left to them, stood aloof all the more from the way thither, no longer inquiring closely either whom the Master and Teacher calls the rich, or how what is impossible in man becomes possible to God. Others understood this rightly and fittingly, yet having neglected the works that pertain to salvation, did not prepare the needful preparation for attaining the things hoped for. And I say both of these things concerning the rich who have perceived both the power of the Saviour and the glorious salvation; for those ignorant of the truth I care little.

Γʹ. Χρὴ τοίνυν τοὺς φιλαλήθως καὶ φιλαδέλφως (διακειμένους) καὶ μήτε καταθρασυνομένους αὐθαδῶς τῶν πλουσίων κλητῶν, μήτε αὖ πάλιν ὑποπίπτοντας αὐτοῖς διὰ οἰκείαν φιλοκέρδειαν, πρῶτον μὲν αὐτῶν ἐξαιρεῖν τῷ λόγῳ τὴν κενὴν ἀπόγνωσιν, καὶ δηλοῦν μετὰ τῆς δεούσης ἐξηγήσεως τῶν λογίων τοῦ Κυρίου, διότι οὐκ ἀποκέκοπται τέλεον αὐτοῖς ἡ κληρονομία τῆς

Chapter III. Those, therefore, who are (disposed) in a truth-loving and brother-loving way, and who neither insolently behave with overboldness against the rich who are called, nor again on the other hand cringe before them on account of their own love of gain, must first by the word remove from them their empty despair, and show with the needful explanation of the oracles of the Lord that there has not been utterly cut off from them the inheritance of the

Editors' notes and page, col. 605

Footnotes

(13) ‹anchor: not visible in the foot images› · call in col 605 (printed in the Greek only)

Διὰ τῆς χάρ. Interponit ms., λέγω. Fell.

"Through the grace": the manuscript inserts legō ("I say"). Fell.

(printed under page 302)

(14) ‹anchor: "ἐν ἀνθρώπῳ Θεῷ"› · call in col 605 (printed in the Greek only)

Θεῷ. Η. in ms. Id.

"To God": H. in the manuscript. The same [Fell].

(printed under page 302)

(15) ‹anchor: "τὴν κενὴν"› · call in col 605 (printed in the Greek only)

Κενὴν Καινήν, ms. Fell.

"Empty" (kenēn): the manuscript has kainēn ("new"). Fell.

(printed under page 302)

Footnotes

(※) ‹anchor: not visible in the foot images› · call in col 606 P. 926 ED. POTTER.

Page 926 of Potter's edition.

(printed under page 302)

(a) ‹anchor: not visible in the foot images› · call in col 606

Matth. XXIII, 12.

Matthew 23:12.

(printed under page 302)

(b) ‹anchor: "regnum coelorum"› · call in col 606

Matth. XIX, 24.

Matthew 19:24.

(※) ‹anchor: "ostendant, non omnes"› · call in col 606 P. 927 ED. POTTER.

Page 927 of Potter's edition.

(printed under page 302)

Footnotes

(※) ‹anchor: "quid faciam ut"› · call in col 607 P. 928 ED. POTTER.

Page 928 of Potter's edition.

(printed under page 303)

(a) ‹anchor: "velut stadio"› · call in col 607

I Cor. IX, 24.

1 Corinthians 9:24.

(printed under page 303)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A nino repulsos; B spem conceperit; C gnitas], lenitas; D geliis exposita
old-edition numerals: 336 before IV.
other: facing Latin version, not set (including two lines overflowing at right edge above 336 IV.)

PG 9:608

βασιλείας τῶν οὐρανῶν, ἐὰν ὑπακούσωσι ταῖς ἐντολαῖς· εἶθ' ὑπομνημονεῦσαι ὡς ἀδεὲς δεδίασι δέος, καὶ ὅτι βουλομένους αὐτοὺς ὁ Σωτὴρ ἀσμένως δέχεται· τότε καὶ προσδεικνύναι καὶ μυσταγωγεῖν ὅπως ἂν καὶ δι' οἵων ἔργων τε καὶ διαθέσεων ἐπαίροιντο τὰ τῆς ἐλπίδος, ὡς οὔτ' ἀμηχάνου καθεστώσης αὐτοῖς, οὔτε τοὐναντίον εἰκῆ περιγινομένης· ἀλλ' ὅνπερ τρόπον ἔχει τὸ τῶν ἀθλητῶν, ἵνα μικρὰ καὶ ἐπίκηρα μεγάλοις καὶ ἀφθάρτοις παραβάλωμεν, τουτὶ καὶ ἐφ' ἑαυτῷ ὁ κατὰ κόσμον πλουτῶν λογιζέσθω. Καὶ γὰρ ἐκείνων ὁ μὲν ὅτι δυνήσεται νικᾷν, καὶ στεφάνων τυγχάνειν ἀπελπίσας, οὐδ' ὅλως ἐπὶ τὴν ἄθλησιν ἀπεγράψατο· ὁ δὲ ταύτην μὲν ἐμβαλόμενος τῇ γνώμῃ τὴν ἐλπίδα, πόνους δὲ καὶ τροφὰς καὶ γυμνάσια μὴ προσιέμενος προσφόρους, ἀστεφάνωτος διεγένετο, καὶ διήμαρτε τῶν ἐλπίδων. Οὕτω τις καὶ τὴν ἐπίγειον περιβεβλημένος περιβολὴν, μήτε τὴν ἀρχὴν ἑαυτὸν ἄθλων τῶν Σωτῆρος ἐκκηρυσσέτω, πιστός γε ὢν, καὶ τὸ μεγαλεῖον συνορῶν τῆς τοῦ Θεοῦ φιλανθρωπίας· μήτε μὴν αὖθις ἀνάσκητος καὶ ἀναγώνιστος μείνας, ἀκονιτὶ κἀνιδρωτὶ τῶν στεφάνων τῆς ἀφθαρσίας ἐλπιζέτω μεταλαβεῖν· ἀλλ' αὑτὸν ὑποβαλέτω φέρων γυμναστῇ μὲν τῷ Λόγῳ, ἀγωνοθέτῃ δὲ τῷ Χριστῷ· τροφὴ δὲ αὐτῷ καὶ ποτὸν γενέσθω τεταγμένον ἡ Καινή Διαθήκη τοῦ Κυρίου· γυμνάσια δὲ ἐντολαὶ, εὐσχημοσύνη δὲ καὶ κόσμος αἱ καλαὶ διαθέσεις, ἀγάπη, πίστις, ἐλπὶς, γνῶσις ἀληθείας, [ἐπιείκεια,] πραότης, εὐσπλαγχνία, σεμνότης, ἵνα, ὅταν ἐσχάτη σάλπιγγι ὑποσημήνῃ τοῦ δρόμου καὶ τῆς ἐντεῦθεν ἐξόδου, καθάπερ ἐκ σταδίου τοῦ βίου μετ' ἀγαθοῦ τοῦ συνειδότος τῷ ἀθλοθέτῃ παραστῇ νικηφόρος, ὡμολογημένως τῆς ἄνω πατρίδος ἄξιος, εἰς ἣν μετὰ στεφάνων καὶ κηρυγμάτων ἀγγελικῶν ἐπανέρχεται.

kingdom of the heavens, if they obey the commandments; then to remind them that they fear a fearless fear, and that when they are willing the Saviour gladly receives them; and then both to point out besides and to initiate them into how and through what sort of works and dispositions they might win the things of hope, since it neither stands impossible for them, nor on the contrary comes about at random; but in the very way that the case of athletes stands—to compare small and perishable things with great and imperishable—let him who is rich according to the world reckon this also in his own case. For of those men, he who despaired of being able to conquer and attain crowns did not enroll at all for the contest; whereas he who cast this hope into his mind, yet did not submit to suitable labours and diet and exercises, continued uncrowned, and failed of his hopes. So also let anyone who is clothed with this earthly vesture neither from the start proclaim himself excluded from the prizes of the Saviour, if at least he is faithful and perceives the greatness of God's love for mankind; nor yet again, remaining unexercised and uncontending, let him hope without dust and without sweat to partake of the crowns of incorruption; but let him go and subject himself to the Word as trainer, and to Christ as president of the games; and let his prescribed food and drink become the New Testament of the Lord; and his exercises the commandments, and his comeliness and adornment the noble dispositions: love, faith, hope, knowledge of truth, [gentleness,] meekness, compassion, gravity, so that, when with the last trumpet He gives the signal for the race and the departure hence, as if from the stadium of life he may with a good conscience present himself victorious to the judge of the games, confessedly worthy of the fatherland above, to which he returns with crowns and angelic proclamations.

Δʹ. Δοίη τοίνυν ἡμῖν ὁ Σωτὴρ, ἐντεῦθεν ἀρξαμένοις τοῦ λόγου, τἀληθῆ καὶ τὰ πρέπειντα καὶ τὰ σωτήρια συμβαλέσθαι τοῖς ἀδελφοῖς, πρός τε τὴν ἐλπίδα πρῶτον αὐτὴν, καὶ δεύτερον πρὸς τὴν τῆς ἐλπίδος προσαγωγήν. Ὁ δὴ χαρίζεται δεομένοις, καὶ αἰτοῦντας διδάσκει· λύει τε τὴν ἄγνοιαν, καὶ τὴν ἀπόγνωσιν ἀποσείεται, τοὺς αὐτοὺς πάλιν εἰσάγων λόγους περὶ τῶν πλουσίων ἑαυτῶν ἑρμηνέας γινομένους καὶ ἐξηγητὰς ἀσφαλεῖς. Οὐδὲν γὰρ οἷον αὐτῶν αὖθις ἀκοῦσαι τῶν ῥητῶν, ἅπερ ὑμᾶς ἐν τοῖς Εὐαγγελίοις ἄχρι νῦν διετάρασσεν, ἀβασανίστως καὶ διημαρτημένως ὑπὸ νηπιότητος ἀκροωμένους· « Ἐκπορευομένῳ αὐτῷ εἰς ὁδὸν προσελθών τις ἐγονυπέτει, λέγων· Διδάσκαλε ἀγαθὲ, τί ἀγαθὸν ποιήσω, ἵνα ζωὴν αἰώνιον κληρονομήσω; Ὁ δὲ Ἰησοῦς λέγει· Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς, ὁ Θεός. Τὰς ἐντολὰς οἶδας· Μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα τὸν πατέρα καὶ τὴν μητέρα. Ὁ δὲ ἀποκριθεὶς λέγει αὐτῷ· Πάν-

Chapter IV. May the Saviour therefore grant to us, beginning our discourse from this point, to contribute to the brethren the things that are true and fitting and saving, first towards hope itself, and second towards the access to hope. He indeed bestows favour on those who need, and teaches those who ask; and He dissolves ignorance, and shakes off despair, introducing again the very same words concerning the rich, which become their own interpreters and sure expositors. For there is nothing like hearing again the sayings themselves which until now troubled you in the Gospels, hearing them unexaminedly and mistakenly out of childishness: "As He was going forth into the way, someone came up and knelt before Him, saying: Good Teacher, what good thing shall I do, that I may inherit eternal life? And Jesus says: Why do you call Me good? No one is good except One, God. You know the commandments: Do not commit adultery, do not murder, do not steal, do not bear false witness, do not defraud, honour your father and mother. And he answering says to Him: All-

Editors' notes and page, col. 608

Footnotes

(16) ‹anchor: not visible in the foot images› · call in col 608 (printed in the Greek only)

Ὑπομνημονεῦσαι. Ὑποχυμάτωσιν, ms. Fell.

"To call to mind": the manuscript has hypochymatōsin [reading of the ms. word uncertain in the scan]. Fell.

(printed under page 303)

(17) ‹anchor: not visible in the foot images› · call in col 608 (printed in the Greek only)

Ἐπαίροιντο. Ἐπαίροντο τῆς, ms. Id.

"They might be lifted up": the manuscript has epaironto tēs. The same [Fell].

(printed under page 303)

(18) ‹anchor: not visible in the foot images› · call in col 608 (printed in the Greek only)

Γυμναστικῇ. Praecedentia, nec non et quae sequuntur ad rem agonisticam spectant. Fell.

"Gymnastic": what precedes, and also what follows, refers to athletic contest. Fell.

(printed under page 303)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A βασιλείας τῶν; B καὶ διήμαρτε; C θάπερ ἐκ σταδίου; D γητὰς ἀσφαλεῖς
old-edition numerals: (none)
other: two lines of facing Latin (praesentetur, coelesti palam dignus patria, in quam / revertitur.) overflowing from col. 607 before Δʹ., not set; word split at end of column (Πάν-)

PG 9:609

τα ταῦτα ἐφύλαξα. Ὁ δὲ Ἰησοῦς ἐμβλέψας ἠγάπησεν αὐτὸν καὶ εἶπεν· Ἕν σοι ὑστερεῖ· εἰ θέλεις τέλειος εἶναι, πώλησον ὅσα ἔχεις, καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ· καὶ δεῦρο, ἀκολούθει μοι. Ὁ δὲ, στυγνάσας ἐπὶ τῷ λόγῳ, ἀπῆλθε λυπούμενος· ἦν γὰρ πλούσιος, ἔχων κτήματα πολλά. Περιβλεψάμενος δὲ ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὑτοῦ· Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰσελεύσονται εἰς τὴν βασιλείαν τοῦ Θεοῦ! Οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. Πάλιν δὲ ὁ Ἰησοῦς ἀποκριθεὶς λέγει αὐτοῖς· Τεκνία, πῶς δύσκολόν ἐστι τοὺς πεποιθότας ἐπὶ χρήμασιν εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσελθεῖν! Εὐκολώτερον διὰ τῆς τρυμαλιᾶς τῆς βελόνης κάμηλος εἰσελεύσεται ἢ πλούσιος εἰς τὴν βασιλείαν τοῦ Θεοῦ. Οἱ δὲ περισσῶς ἐξεπλήσσοντο, καὶ ἔλεγον· Τίς οὖν δύναται σωθῆναι; Ὁ δὲ, ἐμβλέψας αὐτοῖς, εἶπεν· Ὅ τι παρὰ ἀνθρώποις ἀδύνατον παρὰ Θεῷ δυνατόν· πάντα γὰρ δυνατά ἐστι παρὰ τῷ Θεῷ. Ἤρξατο ὁ Πέτρος λέγειν αὐτῷ· Ἴδε, ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι. Ἀποκριθεὶς δὲ ὁ Ἰησοῦς, λέγει· Ἀμὴν ὑμῖν λέγω, ὃς ἂν ἀφῇ τὰ ἴδια καὶ γονεῖς, καὶ ἀδελφοὺς, καὶ χρήματα ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ Εὐαγγελίου μου, ἀπολήψεται ἑκατομπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ, ἀγροὺς καὶ χρήματα καὶ οἰκίας καὶ ἀδελφοὺς μετὰ διωγμῶν, ἐν δὲ τῷ ἐρχομένῳ ζωὴ ἐστιν αἰώνιος. Πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι, καὶ οἱ ἔσχατοι πρῶτοι. »

-these things I have kept. And Jesus, looking upon him, loved him and said: One thing is lacking to you: if you wish to be perfect, sell whatever you have, and distribute to the poor, and you shall have treasure in heaven; and come, follow Me. But he, glooming at the word, went away sorrowing; for he was rich, having many possessions. And Jesus, looking around, says to His disciples: How hardly shall those who have riches enter into the kingdom of God! And the disciples were amazed at His words. And Jesus, answering again, says to them: Little children, how hard it is for those who trust in riches to enter into the kingdom of God! More easily shall a camel enter through the eye of a needle than a rich man into the kingdom of God. And they were exceedingly astonished, and said: Who then can be saved? And He, looking upon them, said: What is impossible with men is possible with God; for all things are possible with God. Peter began to say to Him: Behold, we have left all things and followed You. And Jesus, answering, says: Truly I say to you, whoever leaves his own things and parents, and brothers, and riches for My sake and for the sake of My Gospel, shall receive a hundredfold now in this time, fields and riches and houses and brothers with persecutions, and in the world to come there is eternal life. But many that are first shall be last, and the last first."

Εʹ. Ταῦτα μὲν ἐν τῷ κατὰ Μάρκον Εὐαγγελίῳ γέγραπται· καὶ ἐν τοῖς ἄλλοις δὲ πᾶσιν ὁμολογουμένως, ὀλίγον μὲν ἴσως ἑκασταχοῦ τῶν ῥημάτων ἐναλλάσσει, πάντα δὲ τὴν αὐτὴν τῆς γνώμης συμφωνίαν ἐπιδείκνυται. Δεῖ δὲ, σαφῶς εἰδότας, ὡς οὐδὲν ἀνθρωπίνως ὁ Σωτὴρ, ἀλλὰ πάντα θείᾳ σοφίᾳ καὶ μυστικῇ διδάσκει τοὺς ἑαυτοῦ, μὴ σαρκίνως ἀκροᾶσθαι τῶν λεγομένων, ἀλλὰ τὸν ἐν αὐτοῖς κεκρυμμένον νοῦν μετὰ τῆς ἀξίας ζητήσεως καὶ συνέσεως ἐρευνᾷν καὶ καταμανθάνειν. Καὶ γὰρ τὰ ὑπ' αὐτοῦ τοῦ Κυρίου δοκοῦντα ἡπλῶσθαι πρὸς τοὺς μαθητὰς τῶν ᾐνιγμένως ὑπειρημένων οὐδὲν ἧττονος, ἀλλὰ πλείονος ἔτι νῦν τῆς ἐπιστάσεως εὑρίσκεται δεόμενα διὰ τὴν ὑπερβάλλουσαν τῆς φρονήσεως ἐν αὐτοῖς ὑπερβολήν. Ὅπου δὲ καὶ τὰ νομιζόμενα ὑπ' αὐτοῦ διηνοῖχθαι τοῖς ἔσω, καὶ αὐτοῖς τοῖς τῆς βασιλείας τέκνοις ὑπ' αὐτοῦ καλουμένοις, ἔτι χρῄζει φροντίδος πλείονος, ἦπου γε τὰ δόξαντα μὲν ἁπλῶς ἐξενηνέχθαι, καὶ διὰ τοῦτο μηδὲ διηρωτημένα πρὸς τῶν ἀκουσάντων, εἰς ὅλον δὲ τὸ τέλος αὐτὸ τῆς σωτηρίας διαφερόντων, σκοπησομένων δὲ θαυμαστῷ καὶ ὑπερουρανίῳ διανοίας βάθει, οὐκ ἐπιπολαίως δέχεσθαι ταῖς ἀκοαῖς προσῆκεν, ἀλλὰ καθιέντας τὸν νοῦν ἐπ' αὐτὸ τὸ Πνεῦμα τοῦ Σωτῆρος καὶ τὸ τῆς γνώμης ἀπόῤῥητον.

Chapter V. These things are written in the Gospel according to Mark; and in all the others as well, confessedly, a little perhaps of the words varies in each place, yet all display the same harmony of meaning. And knowing clearly that the Saviour teaches His own nothing in a human way, but all things with divine and mystic wisdom, we must not listen carnally to the things said, but with worthy inquiry and intelligence search out and master the mind hidden within them. For indeed even the things that seem to have been simplified by the Lord Himself to the disciples are found to require even now no less, but still more attention than the things hinted at enigmatically, on account of the surpassing excess of wisdom within them. And where even the things thought to have been opened up by Him to those within, who are themselves called by Him the children of the kingdom, still need more thought, surely the things that seemed to have been brought forth simply, and for this reason were not even asked about by the hearers, yet pertain to the whole end itself of salvation, and are to be contemplated with a wonderful and supercelestial depth of thought, ought not to be received superficially with the ears, but by letting the mind down to the very Spirit of the Saviour and the unutterable secret of His meaning.

Ϛʹ. Ἠρώτηται μὲν γὰρ ἡδέως ὁ Κύριος ἡμῶν καὶ Σωτὴρ ἐρώτημα καταλληλότατον αὐτῷ· ἡ Ζωὴ περὶ ζωῆς, ὁ Σωτὴρ περὶ σωτηρίας, ὁ Διδάσκαλος περὶ

Chapter VI. For our Lord and Saviour was gladly asked a question most appropriate to Him: the Life concerning life, the Saviour concerning salvation, the Teacher concerning

Editors' notes and page, col. 609

Footnotes

(19) ‹anchor: "ἐν τοῖς ἄλλοις δὲ πᾶσιν"› · call in col 609 (printed in the Greek only)

Πᾶσιν. Matthaeo nimirum et Marco; nam Joannes res gestas ad historiae modum minime enarrandas suscepit. Fell.

"All": that is, Matthew and Mark; for John did not undertake to narrate the events in the manner of a history. Fell.

(printed under page 304)

Footnotes

(※) ‹anchor: "ut exponerentur, pertinentia"› · call in col 610 P. 929 ED. POTTER.

Page 929 of Potter's edition.

(printed under page 304)

(a) ‹anchor: "et novissimi primi"› · call in col 610

Marc. X, 17, 18, seqq.

Mark 10:17, 18, and following.

(printed under page 304)

Footnotes

(※) ‹anchor: "impleverat, ab alio"› · call in col 611 P. 930 ED. POTTER.

Page 930 of Potter's edition.

(printed under page 305)

(a) ‹anchor: "Filius revelaverit"› · call in col 611

Matth. XI, 17.

Matthew 11:17 [as printed].

(printed under page 305)

(b) ‹anchor: "facta est"› · call in col 611

Joan. I, 17.

John 1:17.

(printed under page 305)

Gal. II, 21.

Galatians 2:21.

(printed under page 305)

(d) ‹anchor: "juventute impleverat"› · call in col 611

Marc. X, 20.

Mark 10:20.

(printed under page 305)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A salute, Magistro; B mumque ac solum; C 337 VIII. Hunc; D solum legem
old-edition numerals: 337 before VIII.
other: facing Latin version, not set

PG 9:612

κεφαλαίου τῶν διδασκομένων δογμάτων, Ἀλήθεια περὶ τῆς ἀληθινῆς ἀθανασίας, ὁ Λόγος περὶ τοῦ Πατρὸς λόγου, ὁ Τέλειος περὶ τῆς τελείας ἀναπαύσεως, ὁ Ἄφθαρτος περὶ τῆς βεβαίας ἀφθαρσίας. Ἠρώτηται περὶ τούτων περὶ ὧν καὶ κατελήλυθεν, ἃ παιδεύει, ἃ διδάσκει, ἃ παρέχει, ἵνα δείξῃ τὴν τοῦ Εὐαγγελίου ὑπόθεσιν, ὅτι δόσις ἐστὶν αἰωνίου ζωῆς. Προεῖδε δὲ ὡς Θεὸς καὶ ἃ μέλλει διερωτηθήσεσθαι, καὶ ἃ μέλλει τις αὐτῷ ἀποκρίνεσθαι. Τίς γὰρ καὶ μᾶλλον ἢ ὁ προφήτης προφητῶν, καὶ Κύριος παντὸς προφητικοῦ πνεύματος; Κληθεὶς δὲ ἀγαθὸς, ἀπ' αὐτοῦ πρώτου τοῦ ῥήματος τούτου τὸ ἐνδόσιμον λαβὼν, ἐντεῦθεν καὶ τῆς διδασκαλίας ἄρχεται, ἐπιστρέφων τὸν μαθητὴν ἐπὶ τὸν Θεὸν τὸν ἀγαθὸν, καὶ πρῶτον καὶ μόνον ζωῆς αἰωνίου ταμίαν, ἣν ὁ Υἱὸς δίδωσιν ἡμῖν παρ' ἐκείνου λαβών.

the chief point of the doctrines taught, the Truth concerning true immortality, the Word concerning the Father's word, the Perfect concerning perfect rest, the Incorruptible concerning sure incorruption. He was asked concerning these things on account of which He has also come down, which He trains in, which He teaches, which He provides, in order to show the subject of the Gospel, that it is the gift of eternal life. And He foresaw as God both what He was going to be asked, and what anyone was going to answer Him. For who should do so more than the Prophet of prophets, and Lord of every prophetic spirit? And having been called good, taking the cue from this very first word, from this point He also begins His teaching, turning the disciple towards God the good, and the first and only dispenser of eternal life, which the Son gives to us after receiving it from Him.

Ζʹ. Οὐκοῦν τὸ μέγιστον καὶ κορυφαιότατον τῶν πρὸς τὴν ζωὴν μαθημάτων, ἀπὸ τῆς ἀρχῆς εὐθὺς ἐγκαταθέσθαι τῇ ψυχῇ δεῖ· γνῶναι τὸν Θεὸν τὸν αἰώνιον, καὶ δοτῆρα αἰωνίων, καὶ πρῶτον, καὶ ὑπέρτατον, καὶ ἕνα, καὶ ἀγαθὸν Θεὸν κτήσασθαι διὰ γνώσεως καὶ καταλήψεως. Αὕτη γὰρ ἄτρεπτος καὶ ἀσάλευτος ἀρχὴ, καὶ κρηπὶς ζωῆς, ἐπιστήμη Θεοῦ τοῦ ὄντως ὄντος, καὶ τὰ ὄντα, τουτέστι τὰ αἰώνια, δωρουμένου· ἐξ οὗ καὶ τὸ εἶναι τοῖς ἄλλοις ὑπάρχει καὶ τὸ μεῖναι λαβεῖν. Ἡ μὲν γὰρ τούτου ἄγνοια θάνατός ἐστιν, ἡ δὲ ἐπίγνωσις αὐτοῦ καὶ οἰκείωσις, καὶ πρὸς αὐτὸν ἀγάπη καὶ ἐξομοίωσις, μόνη ζωή.

Chapter VII. Therefore the greatest and supreme of the lessons pertaining to life must be deposited in the soul straightway from the beginning: to know the eternal God, and giver of eternal things, and through knowledge and apprehension to acquire God, the first, and highest, and one, and good. For this is the unchangeable and unshakable beginning and foundation of life, the knowledge of God Who truly is, and Who bestows the things that are, that is, the eternal things; from Whom it belongs to the others both to be and to receive their remaining in being. For ignorance of Him is death, whereas the full knowledge of Him and appropriation, and love and assimilation towards Him, is the only life.

Ηʹ. Τοῦτον οὖν πρῶτον ἐπιγνῶναι τῷ ζησομένῳ τὴν ὄντως ζωὴν παρακελεύεται, « ὃν οὐδεὶς ἐπιγινώσκει, εἰ μὴ ὁ Υἱὸς ἀποκαλύψῃ. » Ἔπειτα τὸ μέγεθος τοῦ Σωτῆρος μετ' ἐκεῖνον καὶ τὴν καινότητα τῆς χάριτος μαθεῖν, ὅτι δὴ, κατὰ τὸν Ἀπόστολον, « ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια δι' Ἰησοῦ Χριστοῦ ἐγένετο· » καὶ οὐκ ἴσα τὰ διὰ δούλου πιστοῦ διδόμενα τοῖς ὑπὸ τοῦ γνησίου Υἱοῦ δωρουμένοις. Εἰ γοῦν ἱκανὸς ἦν ὁ Μωϋσέως νόμος ζωὴν αἰώνιον παρασχεῖν, μάτην μὲν ὁ Σωτὴρ αὐτὸς παραγίνεται, καὶ πάσχει δι' ἡμᾶς ἀπὸ γενέσεως μέχρι τοῦ σημείου τὴν ἀνθρωπότητα διατρέχων· μάτην δὲ ὁ πάσας πεποιηκὼς ἐκ νεότητος τὰς νομίμους ἐντολὰς, παρὰ ἄλλου ᾔτει γονυπετῶν τὴν ἀθανασίαν. Οὐδὲ γὰρ πεπλήρωκε μόνον τὸν νόμον, ἀλλὰ καὶ εὐθὺς ἀπὸ πρώτης ἡλικίας ἀρξάμενος. Ἐπεὶ καὶ τί μέγα ἢ ὑπέρλαμπρον γῆρας ἄγονον ἁμαρτημάτων; ἀλλ' εἴ τις ἐν σκιρτήματι νεοτησίῳ καὶ τῷ καύσωνι τῆς ἡλικίας παρέχηται φρόνημα πεπανὸν, καὶ πρεσβύτερον τοῦ χρόνου, θαυμαστὸς οὗτος ἀγωνιστὴς καὶ διαπρεπὴς, καὶ τὴν γνώμην πολιώτερος. Ἀλλ' ὅμως οὗτος ὁ τοιοῦτος ἀκριβῶς πέπεισται, διότι αὐτῷ πρὸς μὲν δικαιοσύνην οὐδὲν ἐνδεῖ, ζωῆς δὲ ὅλως προσδεῖ· διὸ αὐτὴν αἰτεῖ παρὰ τοῦ δοῦναι μόνου δυναμένου. Καὶ πρὸς μὲν τὸν νόμον ἄγει παῤῥησίαν, τοῦ Θεοῦ δὲ τὸν

Chapter VIII. Him, therefore, He exhorts the man who is going to live the true life to know first, "Whom no one knows, except the Son reveal Him." Next, to learn the greatness of the Saviour after Him and the newness of grace: that indeed, according to the Apostle, "the law was given through Moses; grace and truth came through Jesus Christ;" and the things given through a faithful servant are not equal to the things bestowed by the true Son. If, then, the law of Moses had been sufficient to furnish eternal life, in vain does the Saviour Himself come, and suffer on our account, running through humanity from birth unto the sign; and in vain did he who had done all the lawful commandments from his youth beg immortality on his knees from another. For he has not only fulfilled the law, but had even begun straightway from his earliest age. For what great or brilliantly shining thing is an old age barren of sins? But if someone in youthful leaping and the burning heat of prime exhibits a ripened mind, and older than his years, he is an admirable and distinguished combatant, and more hoary in his judgement. Yet nevertheless this man, being such as he is, is accurately persuaded that while nothing is lacking to him as regards righteousness, he still altogether needs life besides; wherefore he asks for it from Him Who alone is able to give it. And as regards the law he maintains confidence, while he supplicates the

Editors' notes and page, col. 612

Footnotes

(20) ‹anchor: "καὶ τὸ μεῖναι"› · call in col 612 (printed in the Greek only)

Μεῖναι. Forte μὴ εἶναι. Fell.

"To remain": perhaps mē einai ("not to be"). Fell.

(printed under page 305)

(21) ‹anchor: "οὐχ ἴσα τὰ"› · call in col 612 (printed in the Greek only)

Ἴσα τά. Ms., εἰς τά. Id.

"Equal, the things": the manuscript has eis ta. The same [Fell].

(printed under page 305)

(22) ‹anchor: "μάτην δὲ"› · call in col 612 (printed in the Greek only)

Μάτην. Conf. Strom. VII, p. 747, edit. Paris.

"In vain": compare Stromata VII, p. 747 of the Paris edition.

(printed under page 305)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A κεφαλαίου τῶν; B παρ' ἐκείνου; C Ηʹ. Τοῦτον οὖν; D πρώτης ἡλικίας
old-edition numerals: (none)
other: (none)

PG 9:613

Υἱὸν ἱκετεύει. Ἐκ πίστεως εἰς πίστιν μετατάσσεται. Ὡς σφαλερῶς ἐν νόμῳ σαλεύων καὶ ἐπικινδύνως ναυλοχῶν, εἰς τὸν Σωτῆρα μεθορμίζεται.

Son of God. From faith to faith he transfers his allegiance. As tossing precariously in the law and lying dangerously at anchor, he shifts his moorings to the Saviour.

Θʹ. Ὁ γοῦν Ἰησοῦς οὐκ ἐλέγχει μὲν αὐτὸν, ὡς πάντα τὰ ἐκ νόμου μὴ πεπληρωκότα, ἀλλὰ καὶ ἀγαπᾷ καὶ ὑπερασπάζεται τῆς ἐν οἷς ἔμαθεν εὐπειθείας· ἀτελῆ δὲ εἶναί φησιν ὡς πρὸς τὴν αἰώνιον ζωὴν, ὡς οὐ τέλεια πεπληρωκότα· καὶ νόμου μὲν ἐργάτην, ἀργὸν δὲ ζωῆς ἀληθινῆς. Καλὰ μὲν κἀκεῖνα· τίς δ' οὔ φησιν; Ἡ γὰρ « ἐντολὴ ἁγία » ἄχρι παιδαγωγίας τινὸς μετὰ φόβου καὶ προπαιδείας, ἐπὶ τὴν τοῦ Ἰησοῦ νομοθεσίαν τὴν ἄκραν καὶ χάριν προχωροῦσα· πλήρωμα δὲ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι· οὐχὶ δὲ δούλους ποιῶν ὡς δοῦλος, ἀλλὰ καὶ υἱοὺς καὶ ἀδελφοὺς καὶ συγκληρονόμους τοὺς ἐπιτελοῦντας τὸ θέλημα τοῦ Πατρός.

Chapter IX. Jesus, accordingly, does not convict him of not having fulfilled all the things from the law, but rather loves him and embraces him warmly for his obedience in the things he learned; yet He says that he is imperfect as regards eternal life, as not having fulfilled perfect things, and is a worker indeed of the law, but idle as regards true life. Those things too are noble; who says they are not? For "the commandment is holy," advancing as far as a certain tutoring with fear and preliminary training, towards the supreme legislation and grace of Jesus; whereas Christ is the fulfilment of the law for righteousness to everyone who believes; and not making servants as a servant does, but making those who perform the will of the Father sons and brothers and fellow-heirs.

Ιʹ. « Εἰ θέλεις τέλειος γενέσθαι· » οὐκ ἄρα πω τέλειος ἦν· οὐδὲν γὰρ τελείου τελειότερον. Καὶ θείως τὸ, « Εἰ θέλεις, » τὸ αὐτεξούσιον τῆς προσδιαλεγομένης αὐτῷ ψυχῆς ἐδήλωσεν· ἐπὶ τῷ ἀνθρώπῳ γὰρ ἦν ἡ αἵρεσις, ὡς ἐλευθέρῳ· ἐπὶ Θεῷ δὲ ἡ δόσις, ὡς Κυρίῳ. Δίδωσι δὲ βουλομένοις καὶ ὑπερσπουδακόσι καὶ δεομένοις, ἵν' οὕτως ἴδιος αὐτῶν ἡ σωτηρία γένηται. Οὐ γὰρ ἀναγκάζει ὁ Θεὸς (βία γὰρ ἐχθρὸν Θεῷ), ἀλλὰ τοῖς ζητοῦσι πορίζει, καὶ τοῖς αἰτοῦσι παρέχει, καὶ τοῖς κρούουσιν ἀνοίγει. Εἰ θέλεις οὖν, εἰ ὄντως θέλεις, καὶ μὴ ἑαυτὸν ἐξαπατᾷς, κτῆσαι τὸ ἐνδέον. Ἕν σοι λείπει, τὸ ἓν τὸ μένον, τὸ ἀγαθὸν, τὸ ἤδη ὑπὲρ νόμον, ὅπερ νόμος οὐ δίδωσιν, ὅπερ νόμος οὐ χωρεῖ, ὃ τῶν ζώντων ἴδιόν ἐστιν. Ἀμέλει ὁ πάντα τὰ τοῦ νόμου πληρώσας ἐκ νεότητος καὶ τὰ ὑπέρογκα φρυαξάμενος, ἓν τοῦτο πραθῆναι τοῖς ὅλοις οὐ δεδύνηται, τὸ τοῦ Σωτῆρος ἐξαίρετον, ἵνα λάβῃ ζωὴν αἰώνιον, ἣν ἐπόθει· ἀλλὰ δυσχεράνας ἀπῆλθεν, ἀχθεσθεὶς τῷ παραγγέλματι τῆς ζωῆς, ὑπὲρ ἧς ἱκέτευεν. Οὐ γὰρ ἀληθῶς ζωὴν ἤθελεν, ὡς ἔφασκεν, ἀλλὰ δόξαν προαιρέσεως ἀγαθῆς μόνην περιεβάλλετο· καὶ περὶ πολλὰ μὲν οἷός τε ἦν ἀσχολεῖσθαι, τὸ δὲ ἓν, τὸ τῆς ζωῆς ἔργον ἀδύνατος καὶ ἀπρόθυμος καὶ ἀσθενὴς ἐκτελεῖν. Ὁποῖόν τι καὶ πρὸς τὴν Μάρθαν εἶπεν ὁ Σωτὴρ ἀσχολουμένην πολλὰ καὶ περιελκομένην καὶ ταρασσομένην διακονικῶς· τὴν δὲ ἀδελφὴν αἰτιωμένην, ὅτι τὸ ὑπηρετεῖν ἀπολιποῦσα, τοῖς ποσὶν αὐτοῦ παρακάθηται, μαθητικὴν ἄγουσα σχολήν· « Σὺ περὶ πολλὰ ταράσσῃ· Μαρία δὲ τὴν ἀγαθὴν μερίδα ἐξελέξατο, καὶ οὐκ ἀφαιρεθήσεται ἀπ' αὐτῆς· » οὕτω καὶ τοῦτον ἐκέλευε, τῆς πολυπραγμοσύνης ἀφειμένον, ἑνὶ προστετηκέναι καὶ προσκαθέζεσθαι τῇ χάριτι τοῦ ζωὴν αἰώνιον προτιθέντος.

Chapter X. "If you wish to become perfect:" he was not, then, yet perfect; for nothing is more perfect than what is perfect. And divinely the phrase "If you wish" showed the self-determining freedom of the soul conversing with Him; for the choice was in the power of the man, as being free, whereas the giving was in the power of God, as being Lord. And He gives to those who are willing and are exceedingly earnest and beg, so that thus their salvation may become their own. For God does not compel (for force is hateful to God), but provides for those who seek, and furnishes to those who ask, and opens to those who knock. If you wish, therefore, if you truly wish, and are not deceiving yourself, acquire what is lacking. One thing is wanting to you, the one thing that abides, the good, that which is already above the law, which the law does not give, which the law does not contain, which is proper to those who live. Doubtless he who had fulfilled all the things of the law from his youth and had boasted swellingly, was unable to add this one thing to the whole—the special requirement of the Saviour—that he might receive eternal life, which he longed for; but being displeased he went away, vexed at the command of the life for which he was supplicating. For he did not truly wish for life, as he claimed, but was only wrapping himself in a reputation for good purpose; and he was capable of busying himself about many things, while the one thing, the work of life, he was powerless and unwilling and weak to accomplish. Even such a thing the Saviour also said to Martha when she was busying herself about many things and distracted and troubled with serving, and was blaming her sister because, leaving off serving, she sat beside His feet, keeping the leisure of a learner: "You are troubled about many things; but Mary has chosen the good portion, and it shall not be taken away from her." Thus He commanded this man also, letting go of his busy multiplicity, to devote himself to one thing and sit beside the grace of Him Who sets forth eternal life.

Editors' notes and page, col. 613

Footnotes

(※) ‹anchor: "arriperet: sed tristis"› · call in col 614 P. 931 ED. POTTER.

Page 931 of Potter's edition.

(printed under page 306)

(a) ‹anchor: not visible in the foot images› · call in col 614

Rom. VII, 12.

Romans 7:12.

(printed under page 306)

(b) ‹anchor: not visible in the foot images› · call in col 614

Gal. III, 24.

Galatians 3:24.

(printed under page 306)

Rom. X, 4.

Romans 10:4.

(printed under page 306)

(d) ‹anchor: not visible in the foot images› · call in col 614

Matth. XIX, 21.

Matthew 19:21.

(printed under page 306)

(e) ‹anchor: "pulsantibus aperit"› · call in col 614

Matth. VII, 7; Luc. XI, 9.

Matthew 7:7; Luke 11:9.

(printed under page 306)

(f) ‹anchor: "auferetur ab ea"› · call in col 614

Luc. X, 41.

Luke 10:41.

(printed under page 306)

Footnotes

(※) ‹anchor: "reliquerunt ac amiserunt"› · call in col 615 P. 932 ED. POTTER.

Page 932 of Potter's edition.

(printed under page 307)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A XI. Quid ergo; B duntaxat ratione; C pit ac docet?; D potest quis, deposito
old-edition numerals: 338 before XII.
other: facing Latin version, not set (one line overflows at right edge before XIII.)

PG 9:616

ΙΑʹ. Τί τοίνυν ἦν τὸ προτρεψάμενον αὐτὸν εἰς φυγὴν, καὶ ποιῆσαν ἀπαυτομολῆσαι τοῦ διδασκάλου, τῆς ἱκεσίας, τῆς ἐλπίδος, τῆς ζωῆς, τῶν προπεπονημένων; « Πώλησον τὰ ὑπάρχοντά σου. » Τί δὲ τοῦτό ἐστιν; Οὐχ ἃ προχείρως δέχονταί τινες, τὴν ὑπάρχουσαν οὐσίαν ἀποῤῥίψαι προστάσσει καὶ ἀποστῆναι ἀπὸ τῶν χρημάτων· ἀλλὰ τὰ δόγματα περὶ χρημάτων ἐξορίσαι τῆς ψυχῆς, τὴν περὶ αὐτὰ πτοίαν καὶ νόσον, τὰς μερίμνας, τὰς ἀκάνθας τοῦ βίου, αἳ τὸ σπέρμα τῆς ζωῆς συμπνίγουσιν. Οὔτε γὰρ μέγα καὶ ζηλωτὸν τὸ τηνάλλως ἀπορεῖν χρημάτων μὴ ἐπὶ λόγῳ ζωῆς· οὕτω μὲν γὰρ ἦσαν οἱ μηδὲν ἔχοντες μηδαμῆ, ἀλλὰ ἔρημοι καὶ μεταῖται τῶν ἐφ' ἡμέραν, οἱ κατὰ τὰς ὁδοὺς ἐῤῥιμμένοι πτωχοὶ, ἀγνοοῦντες δὲ Θεὸν καὶ δικαιοσύνην Θεοῦ, κατ' αὐτὸ μόνον τὸ ἄκρως ἀπορεῖν καὶ ἀμηχανεῖν βίου καὶ τῶν ἐλαχίστων σπανίζειν μακαριώτατοι καὶ θεοφιλέστατοι, καὶ μόνοι ζωὴν ἔχοντες αἰώνιον. Οὔτε καινὸν τὸ ἀπείπασθαι πλοῦτον καὶ χαρίσασθαι πτωχοῖς ἢ πένησιν, ὃ πολλοὶ πρὸ τῆς τοῦ Σωτῆρος καθόδου πεποιήκασιν, οἱ μὲν τῆς εἰς λόγους σχολῆς καὶ νεκρᾶς σοφίας ἕνεκεν, οἱ δὲ φήμης κενῆς καὶ κενοδοξίας, Ἀναξαγόραι καὶ Δημόκριτοι καὶ Κράτητες.

Chapter XI. What then was it that impelled him to flight, and made him desert the Teacher, the supplication, the hope, the life, the labours previously undergone? "Sell your possessions." And what is this? Not what some offhand take it to be, does He command to cast away one's existing substance and withdraw from riches; but to banish from the soul one's notions about riches, the excitement and disease concerning them, the anxieties, the thorns of life, which choke the seed of life. For neither is it a great and enviable thing merely to be in want of riches without the purpose of life; for on that score those who have nothing anywhere, but are destitute and beggars for their daily bread, the poor cast along the roads, while ignorant of God and the righteousness of God, would by the mere fact alone of being in utter want and helpless for a livelihood and lacking even the smallest things be most blessed and most dear to God, and alone possessing eternal life. Nor is it a new thing to renounce wealth and bestow it freely on the poor or needy, which many before the descent of the Saviour have done—some for the sake of leisure for letters and a dead wisdom, and others for empty fame and vainglory, the Anaxagorases and Democrituses and Crateses.

ΙΒʹ. Τί οὖν ὡς καινὸν, ἴδιον Θεοῦ παραγγέλλει καὶ μόνον ζωοποιὸν, ὃ τοὺς προτέρους οὐκ ἔσωσε; Τί δὲ ἐξαίρετόν τι ἡ καινὴ κτίσις, ὁ Υἱὸς Θεοῦ μηνύει καὶ διδάσκει; Οὐ τὸ φαινόμενον, ὅπερ ἄλλοι πεποιήκασι, παρεγγυᾷ, ἀλλ' ἕτερόν τι διὰ τοῦτο σημαινόμενον μεῖζον καὶ θειότερον καὶ τελειότερον, τὸ τὴν ψυχὴν αὐτὴν καὶ τὴν διάθεσιν γυμνῶσαι τῶν ἀπὸ τῶν παθῶν καὶ πρόῤῥιζα τὰ ἀλλότρια τῆς γνώμης ἐκτεμεῖν καὶ ἐκβαλεῖν. Τοῦτο γὰρ ἴδιον μὲν τοῦ πιστοῦ τὸ μάθημα, ἄξιον δὲ τοῦ Σωτῆρος τὸ δίδαγμα. Οἱ γάρ τοι πρότερον καταφρονήσαντες τῶν ἐκτὸς, τὰ μὲν κτήματα ἀφῆκαν καὶ παραπώλεσαν, τὰ δὲ πάθη τῶν ψυχῶν οἶμαι ὅτι καὶ προσεπέτειναν. Ἐν ὑπεροψίᾳ γὰρ ἐγένοντο καὶ ἀλαζονείᾳ καὶ κενοδοξίᾳ καὶ περιφρονήσει τῶν ἄλλων ἀνθρώπων, ὡς αὐτοί τι ὑπὲρ ἄνθρωπον ἐργαζόμενοι. Πῶς ἂν οὖν ὁ Σωτὴρ παρῄνει τοῖς ἀεὶ βιωσομένοις τὰ βλάψοντα καὶ λυμανούμενα πρὸς τὴν ζωὴν ἣν ἐπαγγέλλεται; Καὶ γὰρ αὖ κἀκεῖνό ἐστι, δύναταί τις ἀποφορτισάμενος τὴν κτῆσιν, οὐδὲν ἧττον ἔτι τὴν ἐπιθυμίαν καὶ τὴν ὄρεξιν τῶν χρημάτων ἔχειν ἐντετηκυῖαν καὶ συζῶσαν· καὶ τὴν μὲν χρῆσιν ἀποβεβληκέναι, ἀπορῶν δὲ ἅμα καὶ ποθῶν ἅπερ ἐσπάθησε, διπλῆ λυπεῖσθαι, καὶ τῇ τῆς ὑπηρεσίας ἀπουσίᾳ καὶ τῇ τῆς μετανοίας παρουσίᾳ. Ἀνέφικτον γὰρ καὶ ἀμήχανον, δεόμενον τῶν πρὸς τὸ βιοτεύειν ἀναγκαίων μὴ κατακλᾶσθαι τὴν γνώμην καὶ ἀσχολίαν ἄγειν ἀπὸ τῶν κρειττόνων, ὁπωσοῦν καὶ ὁθενοῦν ταῦτα πειρώμενον ἐκπορίζειν.

Chapter XII. What then does He command as new, proper to God, and alone life-giving, which did not save the men of former times? And what special thing does the new creation, the Son of God, declare and teach? It is not the outward act, which others have done, that He enjoins, but something else signified through this, greater and more divine and more perfect: to strip the soul itself and the disposition bare of the lurking passions and to cut out and cast forth by the roots the things alien to the mind. For this is the lesson proper to the believer, and the teaching worthy of the Saviour. For indeed those who in former times despised external things left behind and flung away their possessions, but the passions of their souls I think they even intensified besides. For they came to be in arrogance and boastfulness and vainglory and disdain of other men, as if they themselves were accomplishing something superhuman. How then could the Saviour advise to those who are going to live forever the things that will harm and injure them with respect to the life which He promises? And indeed on the other hand there is this also: someone, after unburdening himself of his possessions, can nonetheless still have the desire and appetite for riches melted into him and living along with him; and having cast away the use of them, yet being at once in want and longing for what he squandered, can be doubly grieved, both by the absence of their service and by the presence of repentance. For it is unattainable and impossible for one who lacks the necessities for living not to be broken in mind and drawn away in occupation from better things, trying in whatever way and from whatever source to procure them.

ΙΓʹ. Καὶ πόσῳ χρησιμώτερον τὸ ἐναντίον, ἱκανὰ κεκτημένον αὐτόν τε περὶ τὴν κτῆσιν μὴ κακοπα-

Chapter XIII. And how much more useful is the opposite, that possessing a sufficiency a man should both not suffer distress himself about acquiring-

Editors' notes and page, col. 616

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A ΙΑʹ. Τί τοίνυν; B ἀπορεῖν καὶ; C παρεγγυᾷ, ἀλλ'; D σιν, οὐδὲν ἧττον
old-edition numerals: (none)
other: one line of facing Latin (sollicitata mente avocetur, dum quovis modo aut) overflowing from col. 615 before ΙΓʹ., not set; word split at end of column (κακοπα-)

PG 9:617

θεῖν, καὶ οἷς καθῆκεν ἐπικουρεῖν; Τίς γὰρ ἂν κοινωνία καταλίποιτο παρὰ ἀνθρώποις, εἰ μηδεὶς ἔχει μηδέν; Πῶς ἂν τοῦτο τὸ δόγμα πολλοῖς ἄλλοις καὶ καλοῖς τοῦ Κυρίου δόγμασιν οὐχὶ φανερῶς ἐναντιούμενον εὑρίσκοιτο καὶ μαχόμενον; « Ποιήσατε ἑαυτοῖς φίλους ἐκ τοῦ μαμμονᾶ τῆς ἀδικίας, ἵνα, ὅταν ἐκλίπητε, δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. Κτήσασθε θησαυροὺς ἐν οὐρανῷ, ὅπου μήτε σὴς μήτε βρῶσις ἀφανίζουσι, μήτε κλέπται διορύσσουσι. » Πῶς ἄν τις πεινῶντα τρέφοι, καὶ διψῶντα ποτίζοι, καὶ γυμνὸν σκεπάζοι, καὶ ἄστεγον συνάγοι, ἃ τοῖς μὴ ποιήσασιν ἀπειλεῖ πῦρ καὶ σκότος τὸ ἐξώτερον, εἰ πάντων αὐτὸς ἕκαστος φθάνοι τούτων ὑστερῶν; Ἀλλὰ μὴν αὐτός τε ἐπιξενοῦσθαι Ζακχαίῳ κελεύει καὶ Ματθαίῳ τοῖς πλουσίοις καὶ τελώναις. Καὶ τὰ μὲν χρήματα αὐτοὺς οὐ κελεύει μεθεῖναι, τὴν δὲ δικαίαν κρίσιν ἐπιθεὶς, καὶ τὴν ἄδικον ἀφελὼν, καταλέγει· « Σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο, καθότι καὶ αὐτὸς υἱὸς Ἀβραάμ ἐστιν. » Οὕτω τὴν χρείαν αὐτῶν ἐπαινεῖ, ὥστε καὶ μετὰ τῆς προσθήκης ταύτης τὴν κοινωνίαν ἐπιτάσσει, ποτίζειν τὸν διψῶντα, ἄρτον διδόναι τῷ πεινῶντι, ὑποδέχεσθαι τὸν ἄστεγον, ἀμφιεννύναι τὸν γυμνόν. Εἰ δὲ τὰς χρείας οὐχ οἷόν τε ἐκπληροῦν ταύτας μὴ ἀπὸ χρημάτων, τῶν δὲ χρημάτων ἀφίστασθαι κελεύει, τί ἂν ἕτερον εἴη ποιῶν ὁ Κύριος, ἢ τὰ αὐτὰ διδόναι τε καὶ μὴ διδόναι παραινῶν, τρέφειν τε καὶ μὴ τρέφειν, ὑποδέχεσθαι καὶ ἀποκλείειν, κοινωνεῖν καὶ μὴ κοινωνεῖν; ὅπερ ἁπάντων ἀλογώτατον.

-it, and succour those whom it is fitting to help? For what sharing would be left among men, if no one has anything? How would this doctrine not be found manifestly opposing and warring against many other noble doctrines of the Lord? "Make for yourselves friends out of the mammon of unrighteousness, that, when you fail, they may receive you into the eternal tabernacles. Acquire treasures in heaven, where neither moth nor rust destroys, nor thieves break through." How could anyone feed the hungry, and give drink to the thirsty, and cover the naked, and take in the homeless—things for not doing which He threatens fire and the outer darkness—if each man himself were beforehand lacking all these things? Nay more, He Himself bids Zacchaeus and Matthew, who were rich and tax-collectors, to entertain Him as a guest. And He does not bid them part with their riches, but having imposed the just judgement, and taken away the unjust, He pronounces: "Today salvation has come to this house, inasmuch as he also is a son of Abraham." So much does He praise the use of them that even along with this addition He enjoins sharing: to give drink to the thirsty, to give bread to the hungry, to receive the homeless, to clothe the naked. And if it is not possible to fulfil these needs except from riches, while He commands to withdraw from riches, what else would the Lord be doing than exhorting both to give and not to give the same things, both to feed and not to feed, to receive and to shut out, to share and not to share?—which is the most absurd of all things.

ΙΔʹ. Οὐκ ἄρα ἀποῤῥιπτέον τὰ καὶ τοὺς πέλας ὠφελοῦντα χρήματα· κτήματα γάρ ἐστι κτητὰ ὄντα, καὶ χρήματα χρήσιμα ὄντα καὶ εἰς χρῆσιν ἀνθρώπων παρεσκευασμένα ὑπὸ τοῦ Θεοῦ· ἃ δὴ παράκειται καὶ ὑποβέβληται καθάπερ ὕλη τις καὶ ὄργανα πρὸς χρῆσιν ἀγαθὴν τοῖς εἰδόσι τὸ ὄργανον. Ἐὰν χρῇ τεχνικῶς, τεχνικόν ἐστιν· ἐὰν ὑστερῇς τῆς τέχνης, ἀπολαύει τῆς σῆς ἀπαιδευσίας ὂν ἀναίτιον. Τοιοῦτον καὶ ὁ πλοῦτος ὄργανόν ἐστι. Δύνασαι χρῆσθαι δικαίως αὐτῷ; πρὸς δικαιοσύνην καθυπηρετεῖ. Ἀδίκως τις αὐτῷ χρῆται; πάλιν ὑπηρέτης ἀδικίας εὑρίσκεται. Πέφυκε γὰρ ὑπηρετεῖν, ἀλλ' οὐκ ἄργειν. Οὐ χρὴ τοίνυν τὸ ἐξ αὑτοῦ μὴ ἔχον μήτε τὸ ἀγαθὸν μήτε τὸ κακὸν, ἀναίτιον ὂν, αἰτιᾶσθαι· ἀλλὰ τὸ δυνάμενον καὶ καλῶς τούτοις χρῆσθαι καὶ κακῶς, ἀφ' ὧν ἂν ἕληται καθ' αὑτό· τοῦτο δέ ἐστι νοῦς ἀνθρώπου καὶ κριτήριον, ἐλεύθερον ἔχον ἐν ἑαυτῷ καὶ τὸ αὐτεξούσιον τῆς μεταχειρήσεως τῶν δοθέντων. Ὥστε μὴ τὰ κτήματά τις ἀφανιζέτω μᾶλλον ἢ τὰ πάθη τῆς ψυχῆς, τὰ μὴ συγχωροῦντα τὴν ἀμείνω χρῆσιν τῶν ὑπαρχόντων· ἵνα, καλὸς καὶ ἀγαθὸς γενόμενος, καὶ τούτοις τοῖς χρήμασι χρῆσθαι δυνηθῇ καλῶς. Τὸ οὖν ἀποτάξασθαι πᾶσι τοῖς ὑπάρχουσι καὶ πωλῆσαι πάντα τὰ ὑπάρχοντα, τοῦτον τὸν

Chapter XIV. One must not, therefore, cast away the riches that also benefit one's neighbours; for they are possessions as being possessible, and riches as being useful and prepared by God for the use of men; which indeed lie at hand and are subjected like a sort of material and instruments for good use to those who know the instrument. If you use it skilfully, it is skilful; if you are deficient in skill, it partakes of your want of training, though itself blameless. Such an instrument is wealth also. Are you able to use it justly? It ministers to righteousness. Does someone use it unjustly? Again it is found to be a minister of unrighteousness. For its nature is to serve, and not to rule. One must not, therefore, blame that which of itself has neither the good nor the bad, since it is blameless, but rather that which is able to use these things both well and badly, according to what it chooses by itself; and this is the mind and judgement of man, having within itself freedom and self-determining power over the handling of the things given. Let no one, therefore, destroy his possessions rather than the passions of his soul, which do not allow the better use of his goods; so that, having become noble and good, he may be able to use these riches also well. To renounce all one's goods, therefore, and to sell all one's goods, is to be taken in this

Editors' notes and page, col. 617

Footnotes

(23) ‹anchor: not visible in the foot images› · call in col 617 (printed in the Greek only)

Τοῖς. Addit Combefisius contra fidem exemplaris, συνδειπνεῖται. Fell.

"To the": Combefis adds, against the witness of the copy, syndeipneitai ("dines with"). Fell.

(printed under page 308)

(24) ‹anchor: "τῆς σῆς ἀπαιδευσίας"› · call in col 617 (printed in the Greek only)

Ἀπαιδευσίας. Ἀπουσίας ms. Fell.

"Lack of training": the manuscript has apousias ("absence"). Fell.

(printed under page 308)

Footnotes

(※) ‹anchor: "opes appellantur quia opem"› · call in col 618 P. 933 ED. POTTER.

Page 933 of Potter's edition.

(printed under page 308)

(a) ‹anchor: not visible in the foot images› · call in col 618

Luc. XVI, 9.

Luke 16:9.

(printed under page 308)

(b) ‹anchor: not visible in the foot images› · call in col 618

Matth. VI, 19.

Matthew 6:19.

(printed under page 308)

Matth. XXV, 35.

Matthew 25:35.

(printed under page 308)

(d) ‹anchor: not visible in the foot images› · call in col 618

Luc. V, 29; XIX, 5.

Luke 5:29; 19:5.

(printed under page 308)

Footnotes

(※) ‹anchor: "sustentatur; sed quae"› · call in col 619 P. 934 ED. POTTER.

Page 934 of Potter's edition.

(printed under page 309)

(a) ‹anchor: "sequere me"› · call in col 619

Marc. X, 21.

Mark 10:21.

(printed under page 309)

(b) ‹anchor: "spiritu vocatur"› · call in col 619

Matth. V, 3.

Matthew 5:3.

(printed under page 309)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A nimirum bonus; B angitque et; C XVI. Horum; D suam definit
old-edition numerals: 339 before XV.

PG 9:620

τρόπον ἐκδεκτέον, ὡς ἐπὶ τῶν ψυχικῶν παθῶν εἰρημένων.

way, as spoken of the passions of the soul.

ΙΕʹ. Ἐγὼ γοῦν κἀκεῖνο φήσαιμ' ἄν. Ἐπειδὴ τὰ μὲν ἐντός ἐστι τῆς ψυχῆς, τὰ δὲ ἐκτός· κἂν μὲν ἡ ψυχὴ χρῆται καλῶς, καλὰ καὶ ταῦτα δοκεῖ· ἐὰν δὲ πονηρῶς, πονηρά· ὁ κελεύων ἀπαλλοτριοῦν τὰ ὑπάρχοντα, πότερον ταῦτα παραιτεῖται, ὧν ἀναιρεθέντων ἔτι τὰ πάθη μένει· ἢ ἐκεῖνα μᾶλλον, ὧν ἀναιρεθέντων καὶ τὰ κτήματα χρήσιμα γίνεται; Εἰ τοίνυν ὁ ἀποβαλὼν τὴν κοσμικὴν περιουσίαν ἔτι δύναται πλουτεῖν τῶν παθῶν, καὶ τῆς ὕλης μὴ παρούσης (ἡ γάρ τοι διάθεσις τὸ αὑτῆς ἐνεργεῖ καὶ τὸν λογισμὸν ἄγχει, καὶ πιέζει καὶ φλεγμαίνει ταῖς συντρόφοις ἐπιθυμίαις)· οὐδὲν οὖν προὔργου γέγονεν αὐτῷ πτωχεύειν χρημάτων, πλουτοῦντι τῶν παθῶν. Οὐ γὰρ τὰ ἀπόβλητα ἀπέβαλεν, ἀλλὰ τὰ ἀδιάφορα· καὶ τῶν μὲν ὑπηρετικῶν ἑαυτὸν περιέκοψεν, ἐξέκαυσε δὲ τὴν ὕλην τῆς κακίας τὴν ἔμφυτον τῇ τῶν ἐκτὸς ἀπορίᾳ. Ἀποτακτέον οὖν τοῖς ὑπάρχουσι τοῖς βλαβεροῖς, οὐχὶ τοῖς, ἐὰν ἐπιστῆταί τις τὴν ὀρθὴν χρῆσιν, καὶ συνωφελεῖν δυναμένοις. Ὠφελεῖ δὲ τὰ μετὰ φρονήσεως καὶ σωφροσύνης καὶ εὐσεβείας οἰκονομούμενα. Ἀπωστέα δὲ καὶ ἐπιζήμια· τὰ δὲ ἐκτὸς οὐ βλάπτει. Οὕτως οὖν ὁ Κύριος καὶ τὴν τῶν ἐκτὸς χρείαν εἰσάγει, κελεύων ἀποθέσθαι οὐ τὰ βιωτικὰ, ἀλλὰ τὰ τούτοις κακῶς χρώμενα· ταῦτα δ' ἦν τὰ τῆς ψυχῆς ἀῤῥωστήματα καὶ τὰ πάθη.

Chapter XV. I, at any rate, would say this also. Since some things are within the soul, and others without; and if the soul uses them well, these things also seem good, whereas if badly, bad—does He Who commands to alienate one's possessions reject these things, after the removal of which the passions still remain, or rather those things, after the removal of which even the possessions become useful? If, then, he who has cast away worldly abundance can still be rich in the passions even when the material is not present (for the disposition works its own effect and chokes the reason, and presses it down and is inflamed with its habitual desires), it has therefore been of no advantage to him to be poor in riches while rich in passions. For he did not cast away the things that ought to be cast away, but the indifferent things; and he cut himself off from the things that are serviceable, while he kindled into flame the innate material of wickedness by the want of external things. One must therefore renounce the possessions that are harmful, not those that, if one knows the right use of them, are able also to join in benefiting. And the things administered with prudence and temperance and piety do benefit; whereas the things that are also injurious must be thrust away; and external things do not harm. Thus, therefore, the Lord introduces the use of external things, commanding to put away not the means of subsistence, but the things that use these badly; and those are the infirmities of the soul and the passions.

ΙϚʹ. Ὁ τούτων πλοῦτος, παρὼν μὲν, ἅπασι θανατηφόρος, ἀπολλύμενος δὲ, σωτήριος· οὗ δεῖ καθαρεύουσαν, τουτέστι πτωχεύουσαν καὶ γυμνὴν τὴν ψυχὴν παρασχόμενον, οὕτως ἤδη τοῦ Σωτῆρος ἀκοῦσαι λέγοντος· « Δεῦρο, ἀκολούθει μοι. » Ὁδὸς γὰρ αὐτὸς ἤδη τῷ καθαρῷ τὴν καρδίαν γίνεται· εἰς δὲ ἀκάθαρτον ψυχὴν Θεοῦ χάρις οὐ παρεισδύεται. Ἀκάθαρτος δὲ ἡ πλουτοῦσα τῶν ἐπιθυμιῶν, καὶ ὠδίνουσα πολλοῖς ἔρωσι καὶ κοσμικοῖς. Ὁ μὲν γὰρ ἔχων κτήματα καὶ χρυσὸν καὶ ἄργυρον, καὶ οἰκίας ὡς Θεοῦ δωρεάς· καὶ τῷ τε διδόντι Θεῷ λειτουργῶν ἀπ' αὐτῶν εἰς ἀνθρώπων σωτηρίαν· καὶ εἰδὼς, ὅτι ταῦτα κέκτηται διὰ τοὺς ἀδελφοὺς μᾶλλον ἢ ἑαυτόν· καὶ κρείττων ὑπάρχων τῆς κτήσεως αὐτῶν, μὴ δοῦλος ὧν κέκτηται, μηδὲ ἐν τῇ ψυχῇ ταῦτα περιφέρων, μηδὲ ἐν τούτοις ὁρίζων καὶ περιγράφων τὴν ἑαυτοῦ ζωὴν, ἀλλά τι καὶ καλὸν ἔργον καὶ θεῖον ἀεὶ διαπονῶν· κἂν ἀποστερηθῆναι δέῃ ποτὲ τούτων, δυνάμενος ἵλεῳ τῇ γνώμῃ, καὶ ἀπαλλαγὴν αὐτῶν ἐνεγκεῖν ἐξ ἴσου, καθάπερ καὶ τὴν περιουσίαν· οὗτος ὁ μακαριζόμενος ὑπὸ τοῦ Κυρίου, καὶ πτωχὸς τῷ πνεύματι καλούμενος, κληρονόμος ἕτοιμος οὐρανοῦ βασιλείας, οὐ πλούσιος ζῆσαι μὴ δυνάμενος.

Chapter XVI. The wealth of these things, when present, is deadly to all, but when destroyed, saving; making the soul pure of it, that is, poor and naked, one must thus now hear the Saviour saying: "Come, follow Me." For He Himself now becomes the way to him who is pure in heart; whereas into an impure soul the grace of God does not steal in. And impure is the soul that is rich in desires, and in travail with many and worldly loves. For he who holds possessions and gold and silver and houses as gifts of God, and ministers from them to the God Who gives them for the salvation of men, and knows that he possesses these things on account of the brethren rather than himself, and is superior to the possession of them, not a slave of the things he possesses, nor carrying them about in his soul, nor bounding and circumscribing his own life in them, but ever labouring at some noble and divine work as well, even if he must ever be deprived of these things, being able with a cheerful mind to bear the removal of them equally with their abundance—this is he who is blessed by the Lord, and called poor in spirit, a ready heir of the kingdom of heaven, not a rich man unable to live.

Editors' notes and page, col. 620

Footnotes

(25) ‹anchor: not visible in the foot images› · call in col 620 (printed in the Greek only)

Εἰρημένων. Scribe εἰρημένον.

"Of the things said": write eirēmenon ("the thing said").

(printed under page 309)

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running head: CLEMENTIS ALEXANDRINI
marginal letters: A τρόπον ἐκδεκτέον,; B ἄγχει, καὶ πιέζει; C ΙϚʹ. Ὁ τούτων; D μηδὲ ἐν τούτοις
old-edition numerals: (none)

PG 9:621

ΙΖʹ. Ὁ δὲ ἐν τῇ ψυχῇ τὸν πλοῦτον φέρων, καὶ ἀντὶ Θεοῦ Πνεύματος ἐν τῇ καρδίᾳ χρυσὸν φέρων ἢ ἀγρὸν, καὶ τὴν κτῆσιν ἄμετρον ἀεὶ ποιῶν, καὶ ἑκάστοτε τὸ πλεῖον βλέπων, κάτω νενευκὼς καὶ τοῖς τοῦ κόσμου θηράτροις πεπεδημένος, γῆ ὢν καὶ εἰς γῆν ἀπελευσόμενος, πόθεν δύναται βασιλείας οὐρανῶν ἐπιθυμῆσαι καὶ φροντίσαι, ἄνθρωπος οὐ καρδίαν, ἀλλὰ ἀγρὸν ἢ μέταλλον φορῶν, ἐν τούτοις εὑρεθησόμενος ἐπάναγκες ἐν οἷς εἵλετο; Ὅπου γὰρ ὁ νοῦς τοῦ ἀνθρώπου, ἐκεῖ καὶ ὁ θησαυρὸς αὐτοῦ. Θησαυροὺς δή γε ὁ Κύριος οἶδε διττούς· τὸν μὲν ἀγαθὸν, Ὁ γὰρ « ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν· » τὸν δὲ πονηρὸν, Ὁ γὰρ « κακὸς ἐκ τοῦ κακοῦ θησαυροῦ προφέρει τὸ κακόν· ὅτι ἐκ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ. » Ὥσπερ οὖν θησαυρὸς οὐχ εἷς παρ' αὐτῷ, καθὸ καὶ παρ' ἡμῖν, ὁ τὸ αἰφνίδιον μέγα κέρδος ἐν εὑρέσει διδούς· ἀλλὰ καὶ δεύτερος ὁ ἀκερδὴς καὶ ἄζηλος καὶ δύσκτητος καὶ ἐπιζήμιος· οὕτω καὶ πλοῦτος ὁ μέν τις ἀγαθῶν, ὁ δὲ κακῶν· εἴ γε τὸν πλοῦτον καὶ τὸν θησαυρὸν οὐκ ἀπηρτημένους ἴσμεν ἀλλήλων τῇ φύσει. Καὶ ὁ μέν τις πλοῦτος κτητὸς ἂν εἴη καὶ περίβλητος, ὁ δὲ ἄκτητος καὶ ἀπόβλητος. Τὸν αὐτὸν δὲ τρόπον καὶ πτωχεία μακαριστὴ μὲν ἡ πνευματική· διὸ καὶ προσέθηκεν ὁ Ματθαῖος· « Μακάριοι οἱ πτωχοί. » Πῶς; « Τῷ πνεύματι. » Καὶ πάλιν· « Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην τοῦ Θεοῦ. » Οὐκοῦν ἄθλιοι οἱ ἐναντίοι πτωχοὶ, Θεοῦ μὲν ἄμοιροι, ἀμοιρότεροι δὲ τῆς ἀνθρωπίνης κτήσεως, ἄγευστοι δὲ δικαιοσύνης Θεοῦ.

Chapter XVII. But he who carries wealth in his soul, and instead of God's Spirit carries gold or a field in his heart, and is ever making his possession measureless, and at every turn looking to get more, bent downwards and fettered in the snares of the world, being earth and destined to depart into earth—whence is he able to desire and take thought for the kingdom of heaven, a man wearing not a heart, but a field or a mine, who will of necessity be found in these things which he chose? For where the mind of man is, there also is his treasure. Now the Lord knows two kinds of treasures: the good—"For the good man out of the good treasure of his heart brings forth what is good;" and the evil—"For the evil man out of the evil treasure brings forth what is evil; for out of the abundance of the heart the mouth speaks." Just as, then, treasure is not single with Him, even as it is with us—that which gives a sudden great gain in the finding—but there is also a second kind, unprofitable and unenviable and an evil acquisition and injurious; so also there is one wealth of good things, and another of evil things, since we know that wealth and treasure are not sundered from one another by nature. And the one sort of wealth would be desirable to acquire and put around oneself, while the other is not to be acquired and is to be cast away. And in the same way poverty also is blessed when it is spiritual; wherefore Matthew also added: "Blessed are the poor." How? "In spirit." And again: "Blessed are those who hunger and thirst after the righteousness of God." Wretched, therefore, are the opposite poor, having no share in God, and still less share in human possessions, and having never tasted the righteousness of God.

ΙΗʹ. Ὥστε τοὺς πλουσίους μαθηματικῶς ἀκουστέον, τοὺς δυσκόλως εἰσελευσομένους εἰς τὴν βασιλείαν, μὴ σκαιῶς μηδὲ ἀγροίκως μηδὲ σαρκικῶς. Εἰ γὰρ οὕτω λέλεκται, οὐδὲ ἐπὶ τοῖς ἐκτὸς ἡ σωτηρία, οὔτε εἰ πολλὰ οὔτε εἰ ὀλίγα ταῦτα, ἢ μικρὰ ἢ μεγάλα, ἢ ἔνδοξα ἢ ἄδοξα, ἢ εὐδόκιμα ἢ ἀδόκιμα· ἀλλ' ἐπὶ τῇ τῆς ψυχῆς ἀρετῇ, πίστει, καὶ ἐλπίδι, καὶ ἀγάπῃ, καὶ φιλαδελφίᾳ, καὶ γνώσει, καὶ πραότητι, καὶ ἀτυφίᾳ, καὶ ἀληθείᾳ, ὧν ἆθλον ἡ σωτηρία. Οὐδὲ γὰρ διὰ κάλλος σώματος ζήσεταί τις, ἢ τοὐναντίον ἀπολεῖται· ἀλλ' ὁ μὲν τῷ δοθέντι σώματι, ἁγνῶς καὶ κατὰ Θεὸν χρώμενος, ζήσεται· ὁ δὲ φθείρων τὸν ναὸν Θεοῦ φθαρήσεται. Δύναται δέ τις καὶ αἰσχρὸς ἀσελγαίνειν, καὶ καλὸς σωφρονεῖν. Οὐδὲ ἰσχὺς καὶ σώματος μέγεθος ζωοποιεῖ, οὐδὲ τῶν μελῶν οὐδὲν ἀπολλύει· ἀλλ' ἡ τούτοις ψυχὴ χρωμένη τὴν αἰτίαν ἐφ' ἑκατέραν παρέχεται. Ὑπόφερε γοῦν, φησὶ, παιόμενος τὸ πρόσωπον· ὅπερ δύναται καὶ ἰσχυρός τις ὢν καὶ εὐεκτῶν ἐπακοῦσαι, καὶ πάλιν ἀσθενικός τις ὢν ἀκρασίᾳ γνώμης παραβῆναι. Οὕτω καὶ ἄπορός τις αὖ καὶ ἄβιος εὑρεθείη ποτ' ἂν μεθύων ταῖς ἐπιθυμίαις, καὶ χρήμασι πλούσιος, νήφων καὶ πτωχεύων ἡδονῶν, πεπεισμένος, συνετὸς, καθαρὸς, κεκολασμένος. Εἰ

Chapter XVIII. So that the rich who shall with difficulty enter into the kingdom are to be understood in a scholarly way, not awkwardly nor boorishly nor carnally. For if it is spoken thus, neither does salvation depend upon external things, whether these be many or few, small or great, illustrious or obscure, esteemed or unesteemed; but upon the virtue of the soul, faith, and hope, and love, and brotherly kindness, and knowledge, and meekness, and humility, and truth, of which the prize is salvation. For neither on account of beauty of body shall anyone live, or on the contrary perish; but he who uses the body given to him purely and according to God shall live, whereas he who destroys the temple of God shall be destroyed. And an ugly man can be licentious, and a handsome man temperate. Neither do strength and size of body make alive, nor does any of the members destroy; but the soul that uses these furnishes the cause for either outcome. "Bear it, then," He says, "when struck on the face;" which a man who is strong and in good habit of body can obey, and again a man who is weakly can transgress through incontinence of temper. So too, on the other hand, a needy and destitute man might sometimes be found drunken with desires, and a man rich in money sober and poor in pleasures, persuaded, intelligent, pure, chastened. If

Editors' notes and page, col. 621

Footnotes

(26) ‹anchor: "μαθηματικῶς"› · call in col 621 (printed in the Greek only)

Μαθηματικῶς. Forte πνευματικῶς, aut μεμελημένως. Fell.

"Scientifically" (mathēmatikōs): perhaps pneumatikōs ("spiritually"), or memelēmenōs ("with care"). Fell.

(printed under page 310)

Footnotes

(※) ‹anchor: "Ad eumdem modum"› · call in col 622 P. 935 ED. POTTER.

Page 935 of Potter's edition.

(printed under page 310)

(a) ‹anchor: not visible in the foot images› · call in col 622

Matth. VI, 21; XII, 35, 34.

Matthew 6:21; 12:35, 34.

(printed under page 310)

(b) ‹anchor: "Beati pauperes"› · call in col 622

Matth. V, 3.

Matthew 5:3.

(printed under page 310)

Ibid. 6.

The same [Matthew 5], verse 6.

(printed under page 310)

(d) ‹anchor: "Dei templum corrumpit, disperdetur"› · call in col 622

I Cor. III, 17.

1 Corinthians 3:17.

(printed under page 310)

(e) ‹anchor: "in faciem caedit"› · call in col 622

Matth. V, 39; Luc. VI, 29; II Cor. XI, 20.

Matthew 5:39; Luke 6:29; 2 Corinthians 11:20.

(printed under page 310)

Footnotes

(※) ‹anchor: "exsistit. ※ Rursus eadem ratione" (facing Latin, ch. XIX)› · call in col 623 P. 936 ED. POTTER.

Page 936 of Potter's edition.

(printed under page 311)

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running head: 623 CLEMENTIS ALEXANDRINI
marginal letters: A ditatibus ebrius; B tamque transtulit; C opibus commutando,; D ille multis
old-edition numerals: (none)
other: col 623 is the facing Latin of the Greek in col 624 (not set); notes (27) Πλούτου and (27*) Vertit interpres ... Edit. Patrol., printed at this page's foot, are called in the Greek and belong under col 624

PG 9:624

τοίνυν ἐστὶ τὸ ζησόμενον μάλιστα καὶ πρῶτον ἡ ψυχὴ, καὶ περὶ ταύτην ἀρετὴ μὲν φυομένη σώζει, κακία δὲ θανατοῖ· δῆλον ἤδη σαφῶς, ὅτι αὐτὴ καὶ πτωχεύουσα ὧν ἄν τις ὑπὸ πλούτου διαφθείρει, σώζεται, καὶ πλουτοῦσα τούτων, ὧν ἐπιτρίβει πλοῦτος, θανατοῦται. Καὶ μηκέτι ζητῶμεν ἀλλαχοῦ τὴν αἰτίαν τοῦ τέλους πλὴν ἐν τῇ τῆς ψυχῆς καταστάσει καὶ διαθέσει πρός τε τὴν ὑπακοὴν Θεοῦ καὶ καθαρότητα, πρός τε παράβασιν ἐντολῶν καὶ κακίας συλλογήν.

therefore that which is going to live is above all and first the soul, and virtue growing about it saves, while vice puts to death, it is now clearly evident that this soul, both when it is poor in those things by which one destroys it through wealth, is saved, and when it is rich in these things, which wealth ruins, is put to death. And let us no longer seek elsewhere the cause of the end save in the state and disposition of the soul, both towards obedience to God and purity, and towards transgression of commandments and accumulation of vice.

ΙΘʹ. Ὁ μὲν ἄρα ἀληθῶς καὶ καλῶς ἐστιν ὁ τῶν ἀρετῶν πλούσιος, καὶ πάσῃ τύχῃ χρῆσθαι ὁσίως καὶ πιστῶς δυνάμενος· ὁ δὲ νόθως πλούσιος, ὁ κατὰ σάρκα πλούσιος, καὶ τὴν ζωὴν εἰς τὴν ἔξω κτῆσιν μετενηνοχὼς τὴν παρερχομένην καὶ φθειρομένην, καὶ ἄλλοτε ἄλλου γινομένην, καὶ ἐν τῷ τέλει μηδενὸς μηδαμῆ. Πάλιν αὖ καὶ κατὰ τὸν αὐτὸν τρόπον καὶ γνήσιος πτωχὸς, καὶ νόθος ἄλλος πτωχὸς καὶ ψευδώνυμος· ὁ μὲν κατὰ πνεῦμα πτωχὸς, τὸ ἴδιον, ὁ δὲ κατὰ κόσμον, τὸ ἀλλότριον. Τῷ δὴ κατὰ κόσμον πτωχῷ καὶ πλουσίῳ κατὰ τὰ πάθη, ὁ κατὰ πνεῦμα οὐ πτωχὸς καὶ κατὰ Θεὸν πλούσιος, Ἀπόστηθι, φησὶ, τῶν ὑπαρχόντων ἐν τῇ ψυχῇ σου κτημάτων ἀλλοτρίων, ἵνα, καθαρὸς τῇ καρδίᾳ γενόμενος, ἴδῃς τὸν Θεόν· ὅπερ καὶ δι' ἑτέρας φωνῆς ἐστιν, εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Καὶ πῶς αὐτῶν ἀποστῇς; Πωλήσας. Τί οὖν; χρήματα ἀντὶ κτημάτων λάβῃς, ἀντίδοσιν πλούτου προσποιησάμενος, ἐξαργυρίσας τὴν φανερὰν οὐσίαν; Οὐδαμῶς. Ἀλλὰ ἀντὶ τῶν προτέρων ἐνυπαρχόντων τῇ ψυχῇ, ἣν σῶσαι ποθεῖς, ἀντεισαγόμενος ἕτερον πλοῦτον θεοποιὸν καὶ ζωῆς χορηγὸν αἰωνίου, τὰς κατὰ τὴν ἐντολὴν τοῦ Θεοῦ διαθέσεις· ἀνθ' ὧν σοι περιέσται μισθὸς καὶ τιμὴ διηνεκὴς, καὶ σωτηρία, καὶ αἰώνιος ἀφθαρσία. Οὕτω καλῶς πωλεῖς τὰ ὑπάρχοντα, τὰ πολλὰ καὶ περισσὰ, καὶ ἀποκλείοντά σοι τοὺς οὐρανοὺς, ἀντικαταλλασσόμενος αὐτῶν τὰ σῶσαι δυνάμενα. Ἐκεῖνα ἐχέτωσαν οἱ σαρκικοὶ πτωχοὶ καὶ τούτων δεόμενοι· σὺ δὲ τὸν πνευματικὸν πλοῦτον ἀντιλαβὼν ἔχοις ἂν ἤδη θησαυρὸν ἐν οὐρανοῖς.

Chapter XIX. He then is truly and nobly rich who is rich in virtues, and able to use every fortune holily and faithfully; whereas the spuriously rich man is he who is rich according to the flesh, and has transferred his life to outward possession which passes away and perishes, and belongs now to one, now to another, and in the end to no one at all. Again, on the other hand, in the same way there is both a genuine poor man, and another spurious and falsely-named poor man: the one poor according to the spirit, which is his own, and the other according to the world, which is alien. To him, then, who is poor according to the world and rich according to the passions, and who is not poor according to the spirit and rich according to God, "Withdraw," He says, "from the alien possessions that are in your soul, so that, becoming pure in heart, you may see God;" which is also, in another form of words, to enter into the kingdom of heaven. And how may you withdraw from them? By selling them. What then? Are you to take money in exchange for possessions, making an exchange of wealth, turning your visible substance into cash? By no means. But instead of what previously existed in your soul, which you long to save, introducing in exchange another wealth that deifies and furnishes eternal life, the dispositions according to the commandment of God; in return for which there shall accrue to you a reward and perpetual honour, and salvation, and eternal incorruption. Thus do you rightly sell your possessions, the many and superfluous ones that shut heaven against you, bartering them for the things that are able to save. Let the carnal poor who are in need of these things have those; while you, receiving in exchange the spiritual wealth, would now have treasure in heaven.

Κʹ. Ταῦτα μὴ συνιεὶς κατὰ τρόπον ὁ πολυχρήματος καὶ ἔννομος ἄνθρωπος, μηδὲ ὅπως ὁ αὐτὸς καὶ πτωχὸς δύναται εἶναι καὶ πλούσιος, καὶ ἔχειν τὰ χρήματα καὶ μὴ ἔχειν, καὶ χρῆσθαι τῷ κόσμῳ καὶ μὴ χρῆσθαι, ἀπῆλθε στυγνὸς καὶ κατηφὴς, λιπὼν τὴν τάξιν τῆς ζωῆς, ἧς ἐπιθυμεῖν μόνον, ἀλλ' οὐχὶ καὶ τυχεῖν ἠδύνατο, τὸ δύσκολον ποιήσας ἀδύνατον αὐτὸς ἑαυτῷ. Δύσκολον γὰρ ἦν μὴ περιάγεσθαι, μηδὲ καταστρέφεσθαι τὴν ψυχὴν ἀπὸ τῶν προσόντων ἁβρῶν τῷ προδήλῳ πλούτῳ καὶ ἀνθηρῶν γοητευμάτων· οὐκ ἀδύνατον δὲ καὶ ἐν τούτῳ λαβέσθαι σωτηρίας, εἴ τις ἑαυτὸν ἀπὸ τοῦ αἰσθητοῦ πλούτου ἐπὶ

Chapter XX. Not understanding these things rightly, the man of great wealth and of the law, nor how the same man can be both poor and rich, and both have riches and not have them, and both use the world and not use it, went away gloomy and downcast, leaving the rank of life, which he was able only to desire, and not also to obtain, having himself made what was difficult impossible for himself. For it was difficult that the soul should not be led about and subverted by the luxurious and flowery enchantments that attend upon manifest wealth; yet it is not impossible even in this case to lay hold of salvation, if someone should transfer himself from sensible wealth to

Editors' notes and page, col. 624

Footnotes

(27) ‹anchor: not visible in the foot images› · call in col 624 (printed in the Greek only)

Πλούτου. Τούτου ms. Fell.

"Of wealth": the manuscript has toutou ("of this"). Fell.

(27*) ‹anchor: "ὁ κατὰ πνεῦμα οὐ πτωχὸς"› · call in col 624 (printed in the Greek only) Vertit interpres quasi legisset ὅς (subaudiendo ἐστι). Klotzius, in editione sua Lipsiana an. 1832, particulam οὐ repudiavit, ita ut ὁ κατὰ πνεῦμα πτωχὸς καὶ κ. Θ. π. verbi sequentis, φησί, subjectum evadat. Edit. Patrol.

The translator rendered it as though he had read hos ("who", with esti, "is", understood). Klotz, in his Leipzig edition of 1832, rejected the particle ou ("not"), so that "the one poor in spirit and rich according to God" becomes the subject of the following verb, phēsi ("he says"). The editors of the Patrologia.

(printed under page 311)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A τοίνυν ἐστὶ; B πλούσιος, καὶ; C προσποιησάμενος,; D τος καὶ ἔννομος
old-edition numerals: (none)

PG 9:625

τὸν νοητὸν καὶ θεοδίδακτον μεταγάγοι, καὶ μάθοι τοῖς ἀδιαφόροις χρῆσθαι καλῶς καὶ ἰδίως, καὶ ὡς ἂν εἰς ζωὴν αἰώνιον ὁρμῷτο. Καὶ οἱ μαθηταὶ δὲ τὸ πρῶτον μὲν καὶ αὐτοὶ περιδεεῖς καὶ καταπληγεῖς γεγόνασιν. Ἀκούσαντες τί δήποτε; ἆρά γε ὅτι χρήματα καὶ αὐτοὶ ἐκέκτηντο πολλά; Ἀλλὰ καὶ αὐτὰ ταῦτα τὰ δικτύδια καὶ ἄγκιστρα, καὶ τὰ ὑπηρετικὰ σκαφίδια ἀφῆκαν πάλαι, ἅπερ ἦν αὐτοῖς μόνα. Τί οὖν φοβηθέντες λέγουσι· « Τίς δύναται σωθῆναι; » Καλῶς ἤκουσαν, καὶ ὡς μαθηταὶ, τοῦ παραβολικῶς καὶ ἀσαφῶς λεχθέντος ὑπὸ τοῦ Κυρίου, καὶ ᾔσθοντο τοῦ βάθους τῶν λόγων. Ἕνεκα μὲν οὖν χρημάτων ἀκτημοσύνης, εὐέλπιδες ἦσαν πρὸς σωτηρίαν· ἐπειδὴ δὲ συνῄδεσαν ἑαυτοῖς μήπω τὰ πάθη τέλεον ἀποτιθεμένοις (ἀρτιμαθεῖς γὰρ ἦσαν καὶ νεωστὶ πρὸς τοῦ Σωτῆρος ἠνδρολογημένοι), περισσῶς ἐξεπλήττοντο, καὶ ἀπεγίνωσκον ἑαυτοὺς οὐδέν τι ἧττον ἐκείνου τοῦ πολυχρημάτου καὶ δεινῶς τῆς κτήσεως περιεχομένου, ἥν γε προέκρινε ζωῆς αἰωνίου. Ἄξιον οὖν ἦν τοῖς μαθηταῖς φόβου παντὸς, εἰ καὶ ὁ χρήματα κεκτημένος καὶ ὁ τῶν παθῶν ἔγκυος ὢν, ἐπλούτουν, καὶ αὐτοὶ παραπλησίως ἀπελαθήσονται οὐρανῶν. Ἀπαθῶν γὰρ καὶ καθαρῶν ψυχῶν ἐστιν ἡ σωτηρία.

that which is intellectual and taught by God, and should learn to use indifferent things well and appropriately, and in such a way as to set out towards eternal life. And the disciples too at first became themselves also terrified and astounded. On hearing what, pray? Was it because they themselves also possessed much money? Nay, even those very little nets and hooks and serviceable skiffs, which were all they had, they had left behind long ago. Fearing what, then, do they say: "Who can be saved?" They heard well, and like disciples, what was spoken parabolically and obscurely by the Lord, and perceived the depth of the words. On the score, therefore, of non-possession of money, they were of good hope for salvation; but since they were conscious within themselves that they had not yet completely put away the passions (for they were recent learners and newly enlisted by the Saviour), they were exceedingly astonished, and despaired of themselves no less than of that man of much money who clung terribly to his possession, which indeed he preferred to eternal life. It was therefore worthy of all fear for the disciples, if both he who possessed money and he who was pregnant with the passions were rich, and they themselves likewise will be driven away from heaven. For salvation belongs to passionless and pure souls.

ΚΑʹ. Ὁ δὲ Κύριος ἀποκρίνεται· « Διότι τὸ ἐν ἀνθρώποις ἀδύνατον δυνατὸν Θεῷ. » Πάλιν καὶ τοῦτο μεγάλης σοφίας μεστόν ἐστιν· ὅτι καθ' αὑτὸν μὲν ἀσκῶν καὶ διαπονούμενος ἀπάθειαν ἄνθρωπος, οὐδὲν ἀνύει· ἐὰν δὲ γένηται δῆλος ὑπερεπιθυμῶν τούτου καὶ διεσπουδακὼς, τῇ προσθήκῃ τῆς τοῦ Θεοῦ δυνάμεως περιγίνεται. Βουλομέναις μὲν γὰρ ὁ Θεὸς ταῖς ψυχαῖς συνεπιπνεῖ· εἰ δὲ ἀποσταῖεν τῆς προθυμίας, καὶ τὸ δοθὲν ἐκ Θεοῦ πνεῦμα συνεστάλη. Τὸ μὲν γὰρ ἄκοντας σώζειν, ἐστὶ βιαζομένου· τὸ δὲ αἱρουμένους, χαριζομένου. Οὐδὲ τῶν καθευδόντων καὶ βλακευόντων ἐστὶν ἡ βασιλεία τοῦ Θεοῦ, ἀλλ' « οἱ βιασταὶ ἁρπάζουσιν αὐτήν. » Αὕτη γὰρ μόνον βία καλὴ, Θεὸν βιάσασθαι, καὶ παρὰ Θεοῦ ζωὴν ἁρπάσαι. Ὁ δὲ γνοὺς τοὺς βεβαίως, μᾶλλον δὲ βιαίως ἀντεχομένους, συνεχώρησεν, εἶξε· χαίρει γὰρ ὁ Θεὸς τὰ τοιαῦτα ἡττώμενος. Τοιγάρτοι τούτων ἀκούσας ὁ μακάριος Πέτρος, ὁ ἐκλεκτὸς, ὁ ἐξαίρετος, ὁ πρῶτος τῶν μαθητῶν, ὑπὲρ οὗ μόνου καὶ ἑαυτοῦ τὸν φόρον ὁ Σωτὴρ ἐκτελεῖ, ταχέως ἥρπασε καὶ συνέλαβε τὸν λόγον. Καὶ τί φησιν; « Ἴδε ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι. » Τὰ δὲ πάντα εἰ μὲν τὰ κτήματα τὰ ἑαυτοῦ λέγει, τέσσαρας ὀβολοὺς ἴσως τοῦ ὅλου καταλιπὼν μεγαλύνεται, καὶ τούτων ἀνταξίαν ἀποφαίνων ἂν λάθοι τὴν βασιλείαν τῶν οὐρανῶν· εἰ δὲ ἅπερ ἄχρι νῦν ἐλέγομεν τὰ παλαιὰ τὰ κτήματα, καὶ ψυχικὰ νοσήματα ἀποῤῥίψαντες, ἕπονται κατ' ἴχνος τῷ διδασκάλῳ, τοῦτ' ἀνάπτοιτο ἤδη τοῖς ἐν οὐρανοῖς ἐγγραφησομένοις. Οὕτω γὰρ ἀκολουθεῖν ὄντως τῷ Σωτῆρι ἀναμαρτησίαν καὶ τελειότητα τὴν ἐκείνου μετερχόμε-

Chapter XXI. And the Lord answers: "Because what is impossible among men is possible with God." Again this too is full of great wisdom: because when practising and labouring at passionlessness by himself, a man accomplishes nothing; whereas if he becomes manifestly eager beyond measure for this and in earnest, by the addition of the power of God he prevails. For when souls are willing, God breathes together with them; whereas if they withdraw from their eagerness, the spirit given from God is also drawn back. For to save men against their will belongs to one who uses force; whereas to save those who choose belongs to one who bestows grace. Nor does the kingdom of God belong to those who sleep and are slothful, but "the men of violence seize it." For this violence alone is noble, to force God, and to seize life from God. And He, knowing those who hold fast firmly, or rather violently, yielded and gave way; for God rejoices in being worsted in such things. Wherefore, on hearing these things, the blessed Peter, the chosen, the pre-eminent, the first of the disciples, for whom alone and Himself the Saviour pays the tribute, quickly seized and comprehended the word. And what does he say? "Behold, we have left all things, and have followed You." Now if by "all things" he means his own possessions, he boasts of leaving behind perhaps four obols in all, and would unconsciously be declaring the kingdom of heaven an equivalent for these; whereas if, casting away what we have been speaking of up to now—the old possessions and diseases of the soul—they follow in the footsteps of the Teacher, this would now attach to those who are to be enrolled in heaven. For thus it is truly to follow the Saviour, pursuing after His sinlessness and perfection-

Editors' notes and page, col. 625

Footnotes

(※) ‹anchor: not visible in the foot images› · call in col 626 P. 937 ED. POTTER.

Page 937 of Potter's edition.

(printed under page 312)

(a) ‹anchor: not visible in the foot images› · call in col 626

Marc. X, 26.

Mark 10:26.

(printed under page 312)

(b) ‹anchor: "possibile Deo"› · call in col 626

Luc. XVIII, 27.

Luke 18:27.

(printed under page 312)

Matth. XI, 12.

Matthew 11:12.

(printed under page 312)

(d) ‹anchor: "tributum pendit"› · call in col 626

Matth. XVII, 26.

Matthew 17:26.

(printed under page 312)

(e) ‹anchor: "secuti sumus te"› · call in col 626

Matth. XIX, 28.

Matthew 19:28.

(printed under page 312)

Footnotes

(※) ‹anchor: not visible in the foot images› · call in col 627 P. 938 ED. POTTER.

Page 938 of Potter's edition.

(printed under page 313)

(a) ‹anchor: not visible in the foot images› · call in col 627

Marc. X, 29

Mark 10:29.

(printed under page 313)

(b) ‹anchor: not visible in the foot images› · call in col 627

Luc. XIV, 26.

Luke 14:26.

(printed under page 313)

I Cor. II, 9.

1 Corinthians 2:9.

(printed under page 313)

(d) ‹anchor: "diligentibus filiis"› · call in col 627

I Pet. I, 12.

1 Peter 1:12.

(printed under page 313)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A ravimus, veteribus; B sunt, pari; C consentiat, aut; D arcanorum, et
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:628

νον, καὶ πρὸς ἐκείνην ὥσπερ κάτοπτρον κοσμοῦντα καὶ ῥυθμίζοντα τὴν ψυχὴν, καὶ πάντα διὰ πάντων ὁμοίως διατεθέντα.

-and adorning and regulating the soul by reference to that, as to a mirror, and being disposed alike in all things throughout all.

ΚΒʹ. « Ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· Ἀμὴν λέγω ὑμῖν, ὃς ἂν ἀφῇ τὰ ἴδια, καὶ γονεῖς καὶ ἀδελφοὺς, καὶ χρήματα ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ Εὐαγγελίου, ἀπολήψεται ἑκατομπλασίονα. » Ἀλλὰ μηδὲ τοῦθ' ὑμᾶς ἐπιταρασσέτω, μηδὲ τὸ ἔτι σκληρότερον ἀλλαχοῦ ταῖς φωναῖς ἐξενηνεγμένον, « Ὃς οὐ μισεῖ πατέρα καὶ μητέρα, καὶ παῖδας, προσέτι δὲ καὶ τὴν ψυχὴν ἑαυτοῦ, ἐμὸς μαθητὴς εἶναι οὐ δύναται. » Οὐ γὰρ εἰσηγεῖται μῖσος καὶ διάλυσιν ἀπὸ τῶν φιλτάτων ὁ τῆς εἰρήνης Θεὸς, ὅ γε καὶ τοὺς ἐχθροὺς ἀγαπᾷν παραινῶν. Εἰ δὲ τοὺς ἐχθροὺς ἀγαπητέον, ἀνάλογον ἀπ' ἐκείνων ἀνιόντι καὶ τοὺς ἐγγυτάτω γένους· ἢ εἰ μισητέον τοὺς πρὸς αἵματος, πολὺ μᾶλλον τοὺς ἐχθροὺς ἀποβάλλεσθαι κατιὼν ὁ λόγος διδάσκει. Ὥστε ἀλλήλους ἀναιροῦντες ἐλέγχοιντ' ἂν οἱ λόγοι. Ἀλλ' οὐδ' ἀναιροῦσιν, οὐδ' ἐγγύς· ἀπὸ γὰρ τῆς αὐτῆς γνώμης καὶ διαθέσεως καὶ ἐπὶ τῷ αὐτῷ ὅρῳ πατέρα μισοίη τις ἂν ἐχθρὸν ἀγαπῶν, ὁ μήτε ἐχθρὸν ἀμυνόμενος, μήτε πατέρα Χριστοῦ πλέον αἰδούμενος. Ἐν ἐκείνῳ μὲν γὰρ τῷ λόγῳ μῖσος ἐκκόπτει καὶ κακοποιίαν, ἐν τούτῳ δὲ τὴν πρὸς τὰ σύντροφα δυσωπίαν, εἰ βλάπτοι πρὸς σωτηρίαν. Εἰ γοῦν ἄθεος εἴη τινὶ πατὴρ, ἢ υἱὸς, ἢ ἀδελφὸς, καὶ κώλυμα τῆς πίστεως γένοιτο, καὶ ἐμπόδιον τῆς ἄνω ζωῆς, τούτῳ μὴ συμφερέσθω, μηδὲ ὁμονοείτω, ἀλλὰ τὴν σαρκικὴν οἰκειότητα διὰ τὴν πνευματικὴν ἔχθραν διαλυσάτω.

Chapter XXII. "And Jesus answering said: Truly I say to you, whoever leaves his own things, and parents and brothers, and riches for My sake and for the sake of the Gospel, shall receive a hundredfold." Now let not even this disturb you, nor yet the still harsher saying brought forth in words elsewhere: "Whoever does not hate father and mother, and children, and furthermore his own life also, cannot be My disciple." For the God of peace does not introduce hatred and dissolution from one's dearest ones, seeing that He exhorts us to love even our enemies. And if one must love one's enemies, proportionally as one ascends from them one must also love those nearest by race; or if one must hate one's blood-relations, the argument as it descends teaches that much more must enemies be cast off. So that the sayings would be convicted of destroying one another. Yet they do not destroy one another, nor anything near it; for from the same mind and disposition, and upon the same rule, would a man hate his father while loving his enemy, namely he who neither takes vengeance on an enemy, nor reverences a father more than Christ. For in the former word He cuts off hatred and evil-doing, and in the latter shamefacedness towards one's kindred, if it should harm towards salvation. If, then, anyone's father, or son, or brother be godless, and become a hindrance to faith and an impediment to the life above, let him not agree or be of one mind with him, but dissolve the carnal relationship on account of the spiritual enmity.

ΚΓʹ. Νόμισον εἶναι τὸ πρᾶγμα διαδικασίαν. Ὁ μὲν πατήρ σοι δοκείτω παρεστὼς λέγειν· « Ἐγὼ ἔσπειρα καὶ ἔθρεψα· ἀκολούθει μοι, καὶ συναδίκει, καὶ μὴ πείθου τῷ Χριστοῦ νόμῳ· » καὶ ὅσα ἂν εἴποι βλάσφημος ἄνθρωπος καὶ νεκρὸς τῇ φύσει. Ἑτέρωθεν δὲ ἄκουε τοῦ Σωτῆρος· « Ἐγώ σε ἀνεγέννησα, κακῶς ὑπὸ κόσμου πρὸς θάνατον γεγενημένον· ἠλευθέρωσα, ἰασάμην, ἐλυτρωσάμην. Ἐγώ σοι δείξω Θεοῦ πατρὸς ἀγαθοῦ πρόσωπον· μὴ κάλει σεαυτῷ πατέρα ἐπὶ γῆς· οἱ νεκροὶ τοὺς νεκροὺς θαπτέτωσαν· σὺ δέ μοι ἀκολούθει· ἀνάξω γάρ σε εἰς ἀνάπαυσιν ἀῤῥήτων καὶ ἀλέκτων ἀγαθῶν, ἃ μὴ ὀφθαλμὸς εἶδε, μήτε οὖς ἤκουσε, μήτε ἐπὶ καρδίαν ἀνθρώπων ἀνέβη, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι, καὶ ἰδεῖν ἅπερ ἡτοίμασεν ὁ Θεὸς τοῖς ἁγίοις ἀγαθὰ καὶ τοῖς φιλοῦσιν αὐτὸν τέκνοις. Ἐγώ σου τροφεὺς, ἄρτον ἐμαυτὸν διδοὺς, οὗ γευσάμενος οὐδεὶς ἔτι πεῖραν θανάτου λαμβάνει, καὶ πόμα καθ' ἡμέραν ἐνδιδοὺς ἀθανασίας. Ἐγὼ διδάσκαλος ὑπερουρανίων παιδευμάτων· ὑπὲρ σοῦ πρὸς τὸν θάνατον διηγωνισάμην καὶ τὸν σὸν ἐξέτισα θάνατον, ὃν ὤφειλες ἐπὶ τοῖς προημαρτημένοις καὶ τῇ πρὸς Θεὸν ἀπιστίᾳ. » Τούτων τῶν λόγων ἑκατέρωθεν διακούσας, ὑπὲρ σεαυτοῦ δίκασον, καὶ τὴν ψῆφον ἔνεγκε τῇ σαυτοῦ σωτη-

Chapter XXIII. Suppose the matter to be a lawsuit. Let your father seem to stand by you and say: "I sowed and reared you; follow me, and join with me in wrong-doing, and do not obey the law of Christ," and whatever a blasphemous man and one dead by nature might say. And from the other side hear the Saviour: "I regenerated you, who had been ill born by the world unto death; I set you free, I healed you, I ransomed you. I will show you the face of God the good Father; call no man your father upon earth; let the dead bury the dead, but do you follow Me; for I will lead you up into a rest of unutterable and unspeakable good things, which eye has not seen, nor ear heard, nor have they entered into the heart of men, into which angels desire to look, and to see what good things God has prepared for the saints and for His children who love Him. I am your nurturer, giving Myself as bread, of which no one who has tasted any longer experiences death, and supplying daily the drink of immortality. I am the teacher of supercelestial instructions; on your behalf I contended to the end against death and paid in full your death, which you owed for your former sins and your unbelief towards God." Having heard these words through from either side, give judgement on your own behalf, and cast your vote for your own salva-

Editors' notes and page, col. 628

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A νον, καὶ πρὸς; B Θεὸς, ὅ γε; C τὴν σαρκικὴν; D ἃ μὴ ὀφθαλμὸς
old-edition numerals: (none)
other: begins with word fragment νον from col. 625; three lines of facing Latin (praestatur ut ... induat.) overflowing from col. 627 before ΚΒʹ., not set; word split at end of column (σωτη-)

PG 9:629

ρίᾳ. Κἂν ἀδελφὸς ὅμοια λέγῃ, κἂν τέκνον, κἂν γυνὴ, κἂν ὁστισοῦν, πρὸ πάντων ἐν σοὶ Χριστὸς ὁ νικῶν ἔστω· ὑπὲρ σοῦ γὰρ ἀγωνίζεται.

-tion. Even if a brother says the like, even if a child, even if a wife, even if anyone whomsoever, before all let Christ be the conqueror in you; for on your behalf He contends.

ΚΔʹ. Δύνασαι καὶ τῶν χρημάτων ἐπίπροσθεν εἶναι. Φράσον· « Ναὶ οὐκ ἀπάγει με Χριστὸς τῆς κτήσεως, ὁ Κύριος οὐ φθονεῖ. » Ἀλλ' ὁρᾷς σεαυτὸν ἡττώμενον ὑπ' αὐτῶν καὶ ἀνατρεπόμενον; Ἄφες, ῥίψον, μίσησον, ἀπόταξαι, φύγε. « Κἂν ὁ δεξιός σου ὀφθαλμὸς σκανδαλίζῃ σε, » ταχέως « ἔκκοψον αὐτόν. » Αἱρετώτερον ἑτεροφθάλμῳ βασιλεία Θεοῦ, ἢ ὁλοκλήρῳ τὸ πῦρ. Κἂν χεὶρ, κἂν ποῦς, κἂν ἡ ψυχὴ, μίσησον αὐτήν. Ἂν γὰρ ἐνταῦθα ἀπόληται ὑπὲρ Χριστοῦ, ἐκεῖ ζωογονήσεται.

Chapter XXIV. You are able also to be superior to riches. Say: "Yea, Christ does not lead me away from possession; the Lord does not begrudge it." But do you see yourself being worsted by them and overturned? Leave them, cast them away, hate them, renounce them, flee. "Even if your right eye offends you," quickly "pluck it out." Better is the kingdom of God for a one-eyed man, than the fire for one who is whole. Whether it be hand, or foot, or your soul, hate it. For if it is destroyed here for Christ's sake, there it will be restored to life.

ΚΕʹ. Ταύτης δὲ ὁμοίως ἔχεται τῆς γνώμης καὶ τὸ ἑπόμενον· « Νῦν ἐν τῷ καιρῷ τούτῳ ἀγροὺς καὶ χρήματα καὶ οἰκίας καὶ ἀδελφοὺς μὴ ἔχειν μετὰ διωγμῶν. » Οὔτε γὰρ ἀχρημάτους, οὔτε ἀνεστίους, οὔτε ἀναδέλφους ἐπὶ τὴν ζωὴν καλεῖ, ἐπεὶ καὶ πλουσίους κέκληκεν· ἀλλ' ὃν τρόπον προειρήκαμεν, καὶ ἀδελφοὺς κατ' αὐτὸν, ὥσπερ Πέτρον μετ' Ἀνδρέου, καὶ Ἰάκωβον μετὰ Ἰωάννου τοὺς Ζεβεδαίου παῖδας, ἀλλ' ὁμονοοῦντας ἀλλήλοις τε καὶ Χριστῷ. Τὸ δὲ « μετὰ διωγμῶν » ταῦτα ἕκαστα ἔχειν ἀποδοκιμάζει. Διωγμὸς δὲ ὁ μέν τις ἔξωθεν περιγίνεται, τῶν ἀνθρώπων ἢ δι' ἔχθραν, ἢ διὰ φθόνον, ἢ διὰ φιλοκέρδειαν, ἢ κατ' ἐνέργειαν διαβολικὴν τοὺς πιστοὺς ἐλαυνόντων· ὁ δὲ χαλεπώτατος ἔνδοθέν ἐστι διωγμὸς, ἐξ αὐτῆς ἑκάστῳ τῆς ψυχῆς προπεμπόμενος, λυμαινομένης ὑπὸ ἐπιθυμιῶν ἀθέων καὶ ἡδονῶν ποικίλων καὶ φαύλων ἐλπίδων καὶ φθαρτῶν ὀνειροπολημάτων· ὅταν ἀεὶ τῶν πλειόνων ὀρεγομένη, καὶ λυσσῶσα ὑπὸ ἀγρίων ἐρώτων, καὶ φλεγομένη καθάπερ κέντροις ἢ μύωψι, τοῖς προκειμένοις αὐτῇ πάθεσιν, ἐξαιμάσσηται πρὸς σπουδὰς μανιώδεις καὶ ζωῆς ἀπόγνωσιν καὶ Θεοῦ καταφρόνησιν. Οὗτος ὁ διωγμὸς βαρύτερος καὶ χαλεπώτερος, ἔνδοθεν ὁρμώμενος, ἀεὶ συνὼν, ὃν οὐδὲ ἐκφυγεῖν ὁ διωκόμενος δύναται· τὸν γὰρ ἐχθρὸν ἐν ἑαυτῷ περιάγει πανταχοῦ. Οὕτω καὶ πύρωσις, ἡ μὲν ἔξωθεν προσπίπτουσα δοκιμασίαν κατεργάζεται, ἡ δὲ ἔνδοθεν θάνατον διαπράττεται. Καὶ πόλεμος, ὁ μὲν ἐπακτὸς ῥᾳδίως καταλύεται, ὁ δὲ ἐν τῇ ψυχῇ μέχρι θανάτου παραμετρεῖται. Μετὰ διωγμοῦ τοιούτου πλοῦτον ἐὰν ἔχῃς τὸν αἰσθητὸν, κἂν ἀδελφοὺς τοὺς πρὸς αἵματος καὶ τὰ ἄλλα ἐνέχυρα, κατάλιπε τὴν τούτων παγκτησίαν τὴν ἐπὶ κακῷ, εἰρήνην σεαυτῷ παράσχες, ἐλευθερώθητι διωγμοῦ μακροῦ, ἀποστράφητι πρὸς τὸ Εὐαγγέλιον ἀπ' ἐκείνων, ἑλοῦ τὸν Σωτῆρα πρὸ πάντων, τὸν τῆς σῆς συνήγορον καὶ παράκλητον ψυχῆς, τὸν τῆς ἀπείρου πρύτανιν ζωῆς. « Τὰ γὰρ βλεπόμενα πρόσκαιρα· τὰ δὲ μὴ βλεπόμενα αἰώνια. » Καὶ ἐν μὲν τῷ παρόντι χρόνῳ ὠκύμορα καὶ ἀβέβαια, ἐν τῷ ἐρχομένῳ δὲ ζωή ἐστιν αἰώνιος.

Chapter XXV. And to this meaning likewise clings what follows: "Now in this time not to have fields and riches and houses and brothers with persecutions." For He calls to life neither men without money, nor homeless, nor brotherless, since He has also called rich men; but in the way we have stated before, also brothers after His mind, like Peter with Andrew, and James with John, the sons of Zebedee, yet of one mind with one another and with Christ. And to have each of these things "with persecutions" He disapproves. Now one sort of persecution comes about from without, when men either through enmity, or through envy, or through love of gain, or through diabolical agency harass the faithful; but the most grievous persecution is from within, sent forth for each man out of his own soul when it is outraged by godless desires and manifold pleasures and base hopes and corruptible dreams; when, ever reaching after more, and maddened by fierce loves, and inflamed by the passions lying before it as if by goads or gadflies, it is goaded until it bleeds into frenzied pursuits and despair of life and contempt of God. This persecution is heavier and more grievous, springing from within, ever present with a man, which he who is persecuted cannot even escape; for he carries the enemy around within himself everywhere. Thus also burning, that which falls upon one from without works probation, whereas that from within accomplishes death. And war, that which is brought in from abroad is easily ended, whereas that in the soul is measured out until death. If with such persecution you have sensible wealth, and even brothers by blood and the other pledges of affection, leave the whole possession of these things which leads to evil, procure peace for yourself, be set free from a long persecution, turn away from them towards the Gospel, choose before all the Saviour, the advocate and comforter of your soul, the president of infinite life. "For the things that are seen are temporal; but the things that are not seen are eternal." And in the present time they are short-lived and insecure, whereas in that which is to come there is eternal life.

Editors' notes and page, col. 629

Footnotes

(※) ‹anchor: not visible in the foot images› · call in col 630 P. 939 ED. POTTER.

Page 939 of Potter's edition.

(※) ‹anchor: "in praesenti quidem tempore"› · call in col 630 (full-width line) P. 940 ED. POTTER.

Page 940 of Potter's edition.

(printed under page 314)

(a) ‹anchor: not visible in the foot images› · call in col 630

Matth. V, 29.

Matthew 5:29.

(printed under page 314)

(b) ‹anchor: not visible in the foot images› · call in col 630

Marc. XX, 30.

Mark 20:30 [as printed; Mark 10:30 is meant].

(printed under page 314)

II Cor. V, 18.

2 Corinthians 5:18 [as printed; the words quoted are 2 Corinthians 4:18].

(printed under page 314)

Footnotes

(※) ‹anchor: "quasi vitae insidiantes"› · call in col 631 P. 941 ED. POTTER.

Page 941 of Potter's edition.

(printed under page 315)

(a) ‹anchor: not visible in the foot images› · call in col 631

Marc. X, 31.

Mark 10:31.

(printed under page 315)

(b) ‹anchor: "regnum coelorum"› · call in col 631

Ibid. 25.

The same [Mark 10], verse 25.

(printed under page 315)

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old-edition numerals: (none)

PG 9:632

ΚϚʹ. « Ἔσονται οἱ πρῶτοι ἔσχατοι, καὶ οἱ ἔσχατοι πρῶτοι. » Τοῦτο πολύχουν μέν ἐστι κατὰ τὴν ὑπόνοιαν καὶ τὸν σοφισμὸν, οὐ μὴν ἔν γε τῷ παρόντι τὴν ζήτησιν ἀπαιτεῖ. Οὐ γὰρ μόνον ῥέπει πρὸς τοὺς πολυκτήμονας, ἀλλ' ἁπλῶς πρὸς ἅπαντας ἀνθρώπους, τοὺς πίστει καθάπαξ ἑαυτοὺς ἐπιδιδόντας. Ὥστε τοῦτο μὲν ἀνακείσθω τὰ νῦν· τὸ δέ γε προκείμενον ἡμῖν οἶμαι μηδέν τι ἐνδεέστερον τῆς ἐπαγγελίας δεδεῖχθαι, ὅτι τοὺς πλουσίους οὐδένα τρόπον ὁ Σωτὴρ κατ' αὐτόν γε τὸν πλοῦτον καὶ τὴν περιβολὴν τῆς κτήσεως ἀποκέκλεικεν, οὐδ' αὐτοῖς ἀποτετάφρευκε τὴν σωτηρίαν, εἴ γε δύναιντο καὶ βούλοιντο ὑποκύπτειν τὴν ἑαυτῶν ζωὴν, τοῦ Θεοῦ ταῖς ἐντολαῖς, καὶ τῶν προσκαίρων προτιμῷεν καὶ βλέποιεν πρὸς τὸν Κύριον ἀτενεῖ τῷ βλέμματι, καθάπερ εἰς ἀγαθοῦ κυβερνήτου νεῦμα δεδορκότες, τί βούλεται, τί προστάσσει, τί σημαίνει, τί δίδωσι τοῖς αὐτοῦ ναύταις τὸ σύνθημα, ποῦ καὶ πόθεν τὸν ὅρμον ἐπαγγέλλεται. Τί γὰρ ἀδικεῖ τις, εἰ προσέχων τὴν γνώμην, καὶ φειδόμενος πρὸ τῆς πίστεως, βίον ἱκανὸν συνελέξατο; ἢ καὶ τὸ τούτου μᾶλλον ἀνέγκλητον, εἰ εὐθὺς ὑπὸ τοῦ Θεοῦ τὴν ψυχὴν νέμοντος, εἰς οἶκον τοιούτων ἀνθρώπων εἰσῳκίσθη γένος ἀμφιλαφὲς, τοῖς χρήμασιν ἰσχύον καὶ τῷ πλούτῳ κρατοῦν; Εἰ γὰρ διὰ τὴν ἀκούσιον ἐν πλούτῳ γένεσιν ἀπελήλατο ζωῆς, ἀδικεῖται μᾶλλον ὑπὸ τοῦ γειναμένου Θεοῦ, προσκαίρου μὲν ἡδυπαθείας κατηξιωμένος, ἀϊδίου δὲ ζωῆς ἀπεστερημένος. Τί δὲ ὅλως πλοῦτον ἐχρῆν ἐκ γῆς ἀνατεῖλαί ποτε, εἰ χορηγὸς καὶ πρόξενός ἐστι θανάτου; Ἀλλ' εἰ δύναταί τις ἐνδοτέρω τῶν ὑπαρχόντων κάμπτειν τῆς ἐξουσίας, καὶ μέτρια φρονεῖν, καὶ σωφρονεῖν, καὶ Θεὸν μόνον ζητεῖν, καὶ Θεὸν ἀναπνεῖν, καὶ Θεῷ συμπολιτεύεσθαι, πτωχὸς οὗτος παρέστηκε ταῖς ἐντολαῖς, ἐλεύθερος, ἀήττητος, ἄνοσος, ἄτρωτος ὑπὸ χρημάτων. Εἰ δὲ μὴ, « θᾶττον κάμηλος διὰ βελόνης εἰσελεύσεται, ἢ ὁ τοιοῦτος πλούσιος ἐπὶ τὴν βασιλείαν τοῦ Θεοῦ παρελεύσεται. » Σημαινέτω μὲν οὖν τι καὶ ὑψηλότερον ἡ κάμηλος, διὰ στενῆς ὁδοῦ καὶ τεθλιμμένης φθάνουσα τὸν πλούσιον, ὅπερ ἐν τῇ ἀρχῶν καὶ θεολογίας ἐξηγήσει μυστήριον τοῦ Σωτῆρος ὑπάρχει μαθεῖν.

XXVI. "The first shall be last, and the last first." This is fruitful in its deeper meaning and pregnant expression, yet it does not demand investigation at the present moment. For it does not incline only towards those of many possessions, but simply towards all men who once for all surrender themselves to faith. Wherefore let this be laid aside for the present; while as for the point set before us, I think it has been demonstrated no whit short of our promise, that the Saviour has in no way shut out the rich on account of wealth itself and the investing of property, nor entrenched salvation against them, if only they are able and willing to bow their own life beneath God's commandments, and would prefer them to things temporal and look towards the Lord with a steadfast gaze, like men watching the nod of a good helmsman—what He wills, what He commands, what He signals, what watchword He gives to His sailors, where and whence He announces the anchorage. For what wrong does a man do if, by applying his mind and practising thrift before coming to the faith, he has gathered a sufficient livelihood? Or what is even more blameless than this, if straightway by God, Who apportions the soul, he was settled into a house of such men, an opulent race, strong in riches and powerful in wealth? For if on account of his involuntary birth in wealth he has been banished from life, rather is he wronged by God Who begot him, having been deemed worthy of temporary enjoyment, but deprived of everlasting life. And why at all ought wealth ever to have sprung up out of the earth, if it is the supplier and procurer of death? But if someone is able to turn inward within the power of his possessions, and to think moderately, and be self-controlled, and seek God alone, and breathe God, and be a fellow-citizen with God, as a poor man this one stands ready before the commandments, free, unconquered, unscathed by sickness, unwounded by riches. Otherwise, "sooner will a camel enter through a needle than such a rich man pass into the kingdom of God." Let the camel, then, signify also something loftier, outstripping the rich man through a narrow and straitened way, which mystery of the Saviour it belongs to learn in the exposition of first principles and theology.

ΚΖʹ. Οὐ μὴν ἀλλὰ τό γε φαινόμενον πρῶτον, καὶ δι' ὃ λέλεκται, τῆς παραβολῆς παρεχέσθω. Διδασκέτω τοὺς εὐποροῦντας ὡς οὐκ ἀμελητέον τῆς ἑαυτῶν σωτηρίας, ὡς ἤδη προκατεγνωσμένους, οὐδὲ καταποντιστέον αὖ πάλιν τὸν πλοῦτον, οὔτε καταδικαστέον ὡς τῆς ζωῆς ἐπίβουλον καὶ πολέμιον· ἀλλὰ μαθητέον τίνα τρόπον καὶ πῶς πλούτῳ χρηστέον, καὶ τὴν ζωὴν κτητέον. Ἐπειδὴ γὰρ οὔτε ἐκ παντὸς ἀπόλλυταί τις, ὅτι πλουτεῖ δεδιὼς, οὔτε ἐκ παντὸς σώζεται θαῤῥῶν καὶ πιστεύων ὡς σωθήσε-

XXVII. Nevertheless, let the primary and obvious meaning of the parable, and that for which it has been spoken, be presented. Let it teach the prosperous that they must not neglect their own salvation as though already forecondemned, nor on the other hand cast their wealth into the sea, nor condemn it as a plotter and enemy against life; but they must learn in what manner and how wealth is to be used, and life acquired. For since neither does anyone by all means perish who fears because he is rich, nor is anyone by all means saved who is confident and believes that he will be

Editors' notes and page, col. 632

Footnotes

(28) ‹anchor: not visible in the foot images› · call in col 632 (printed in the Greek only)

Σοφισμόν. Seu σαφηνισμόν, «explicationem, dilucidationem.»

"Sophism": or saphēnismon, "explanation, elucidation."

(printed under page 315)

(29) ‹anchor: "ἐν τῇ ἀρχῶν καὶ θεολογίας"› · call in col 632 (printed in the Greek only)

Καὶ θεολ. Hujus libri mentio habetur Strom. I, 3. Fell.

"And of theology": this book is mentioned in Stromata I, 3. Fell.

(printed under page 315)

(30) ‹anchor: "καταποντιστέον"› · call in col 632 (printed in the Greek only)

Καταποντιστέον. Respicit Cratetis philosophi historiam, quam vide in Diogene Laertio.

"Must be sunk in the sea": he alludes to the story of the philosopher Crates, for which see Diogenes Laertius.

(printed under page 315)

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marginal letters: A ΚϚʹ. « Ἔσονται; B θάπερ εἰς; C δοτέρω τῶν; D δι' ὃ λέλεκται,
old-edition numerals: (none)
other: word split at bottom of column (σωθήσε-)

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ται· φέρε σκεπτέον ἥν τινα την ἐλπίδα αὐτοῖς ὁ Σωτὴρ ὑπογράφει, καὶ πῶς ἂν τὸ μὲν ἀνέλπιστον ἐχέγγυον γένοιτο, τὸ δὲ ἐλπισθὲν εἰς κτῆσιν ἀφίκοιτο. Φησὶν οὖν ὁ διδάσκαλος, τίς ἡ μεγίστη τῶν ἐντολῶν, ἠρωτημένος· « Ἀγαπήσεις τὸν Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς δυνάμεώς σου. » Ταύτης μείζω μηδεμίαν ἐντολὴν εἶναι· καὶ μάλα εἰκότως· καὶ γὰρ καὶ περὶ τοῦ πρώτου καὶ περὶ τοῦ μεγίστου παρήγγελται, αὐτοῦ τοῦ Θεοῦ, Πατρὸς ἡμῶν, δι' οὗ καὶ γέγονε καὶ ἔστι τὰ πάντα, καὶ εἰς ὃν τὰ σωζόμενα πάλιν ἐπανέρχεται. Ὑπὸ τούτου τοίνυν προαγαπηθέντας καὶ τοῦ γενέσθαι τυχόντας οὐχ ὅσιον ἄλλοτι πρεσβύτερον ἄγειν καὶ τιμιώτερον· ἐκτίνοντας μόνην τὴν χάριν ταύτην μικρὰν ἐπὶ μεγίστοις, ἄλλο δὲ μηδοτιοῦν ἔχοντας ἀνενδεεῖ καὶ τελείῳ Θεῷ πρὸς ἀμοιβὴν ἐπινοῆσαι· αὐτῷ δὲ τῷ ἀγαπᾷν τὸν Πατέρα εἰς οἰκείαν ἰσχὺν καὶ δύναμιν, ἀφθαρσίαν, νομιζομένους. Ὅσον γὰρ ἀγαπᾷ τις τὸν Θεὸν, τοσούτῳ καὶ πλέον ἐνδοτέρω τοῦ Θεοῦ παραδύεται.

saved—come, we must examine what hope the Saviour sketches out for them, and how what is despaired of might become assured, and what is hoped for might come into possession. The Teacher says, then, when asked which is the greatest of the commandments: "You shall love the Lord your God out of all your soul, and out of all your strength." That no commandment is greater than this; and very reasonably so; for indeed the command is given concerning the First and concerning the Greatest, God Himself, our Father, through Whom all things both came into being and exist, and unto Whom the things that are being saved return again. Having therefore been loved beforehand by Him and having obtained existence, it is not holy for us to account anything else older and more honourable, paying back this sole small thanks for the greatest gifts, and having nothing else whatever to devise by way of recompense to God Who lacks nothing and is perfect, while by the very loving of the Father according to our own strength and power we win incorruption. For the more anyone loves God, so much the more does he enter further within God.

ΚΗʹ. Δευτέραν δὲ τάξει, καὶ οὐδέν τι μικροτέραν ταύτης εἶναι λέγει, τὸ « Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν· » οὐκοῦν τὸν Θεὸν ὑπὲρ σεαυτόν. Πυνθανομένου δὲ τοῦ προσδιαλεγομένου, « Τίς ἐστί μου πλησίον; » οὐ τὸν αὐτὸν τρόπον Ἰουδαίοις προωρίσατο τὸν πρὸς αἵματος, οὐδὲ τὸν πολίτην, οὐδὲ τὸν προσήλυτον, οὐδὲ τὸν ὁμοίως περιτετμημένον, οὐδὲ τὸν ἑνὶ καὶ ταύτῷ νόμῳ χρώμενον· ἀλλὰ ἄνωθεν καταβαίνοντα ἀπὸ Ἱερουσαλὴμ ἄγει τῷ λόγῳ τινὰ εἰς Ἱεριχὼ, καὶ τοῦτον δείκνυσιν ὑπὸ λῃστῶν συγκεκεντημένον, ἐῤῥιμμένον ἡμίθνητα ἐπὶ τῆς ὁδοῦ, ὑπὸ ἱερέως παροδευόμενον, ὑπὸ Λευΐτου παρορώμενον, ὑπὸ δὲ τοῦ Σαμαρίτου τοῦ ἐξωνειδισμένου καὶ ἀφωρισμένου κατελεούμενον· ὃς οὐχὶ κατὰ τύχην, ὡς ἐκεῖνοι παρῆλθον, ἀλλ' ἧκεν ἐσκευασμένος ὧν ὁ κινδυνεύων ἐδεῖτο, οἷον, ἔλαιον, ἐπιδέσμους, κτῆνος, μισθὸν τῷ πανδοχεῖ, τὸν μὲν ἤδη διδόμενον, τὸν δὲ προσυπισχνούμενον. « Τίς, ἔφη, τούτων γέγονε πλησίον τῷ τὰ δεινὰ παθόντι; » Τοῦ δὲ ἀποκρινομένου, « Ὁ τὸν ἔλεον πρὸς αὐτὸν ἐπιδειξάμενος· Καὶ σὺ τοίνυν, πορευθεὶς, οὕτω ποίει, » ὡς τῆς ἀγάπης βλαστανούσης εὐποιίαν.

XXVIII. And second in order, and no whit smaller than this, He says is the commandment, "You shall love your neighbour as yourself"; consequently, God above yourself. And when the interlocutor inquired, "Who is my neighbour?" He did not in the same manner as the Jews define beforehand the kinsman by blood, nor the fellow-citizen, nor the proselyte, nor the one similarly circumcised, nor the one using one and the same law; but in His discourse He brings someone going down from above from Jerusalem into Jericho, and shows him stabbed all over by robbers, cast half-dead upon the road, passed by on the way by a priest, overlooked by a Levite, but pitied by the Samaritan who was reviled and excommunicated; who did not pass by casually as those did, but came equipped with the things of which the man in danger had need, such as oil, bandages, a beast of burden, wages for the innkeeper, part given already and part promised besides. "Which," said He, "of these proved a neighbour to him who suffered the dreadful things?" And on his answering, "He who showed mercy towards him," He said, "Go you also, therefore, and do likewise," inasmuch as love buds forth into beneficence.

ΚΘʹ. Ἐν ἀμφοτέραις μὲν οὖν ταῖς ἐντολαῖς ἀγάπην εἰσηγεῖται· τάξει δ' αὐτὴν διῄρηκε. Καὶ ὅπου μὲν τὰ πρωτεῖα τῆς ἀγάπης ἀνάπτει τῷ Θεῷ, ὅπου δὲ τὰ δευτερεῖα νέμει τῷ πλησίον. Τίς δ' ἂν ἄλλος εἴη πλὴν αὐτὸς ὁ Σωτήρ; ἢ τίς μᾶλλον ἡμᾶς ἐλεήσας ἐκείνου, τοὺς ὑπὸ τῶν κοσμοκρατόρων τοῦ σκότους ὀλίγου τεθανατωμένους τοῖς πολλοῖς τραύμασι, φόβοις, ἐπιθυμίαις, ὀργαῖς, λύπαις, ἀπάταις, ἡδοναῖς; Τούτων δὲ τῶν τραυμάτων μόνος ἰατρὸς Ἰησοῦς, ἐκκόπτων ἄρδην τὰ πάθη πρόῤῥιζα· οὐχ ὥσπερ ὁ νόμος ψιλὰ τὰ ἀποτελέσματα, τοὺς καρποὺς τῶν πονηρῶν φυτῶν, ἀλλὰ τὴν ἀξίνην τὴν ἑαυτοῦ πρὸς τὰς ῥίζας τῆς κακίας προσαγαγών. Οὗτος ὁ τὸν οἶνον

XXIX. In both the commandments, then, He introduces love; but He has distinguished it by order. And in the one place He attaches the first rank of love to God, while in the other He assigns the second rank to the neighbour. And who else could this be save the Saviour Himself? Or who has pitied us more than He, when we had almost been put to death by the world-rulers of the darkness with many wounds—fears, desires, angers, griefs, deceits, pleasures? And of these wounds the sole physician is Jesus, cutting out utterly the passions by the roots—not as the law did the bare results, the fruits of the evil plants, but laying His own axe to the roots of wickedness. He it is Who poured the wine

Editors' notes and page, col. 633

Footnotes

(31) ‹anchor: "ὁ τὸν οἶνον"› · call in col 633 (printed in the Greek only)

Οἶνον. Respicit Luc. X, 34.

"Wine": he alludes to Luke 10:34.

(printed under page 316)

Footnotes

(※) ‹anchor: "misericordiam impendit"› · call in col 634 P. 942 ED. POTTER.

Page 942 of Potter's edition.

(printed under page 316)

(a) ‹anchor: not visible in the foot images› · call in col 634

Matth. XII, 36, 37, 38.

Matthew 12:36, 37, 38.

(printed under page 316)

(b) ‹anchor: "sicut teipsum"› · call in col 634

Matth. XXII, 39.

Matthew 22:39.

(printed under page 316)

Luc. X, 29.

Luke 10:29.

(printed under page 316)

(d) ‹anchor: "fac similiter"› · call in col 634

Ibid. 36, 37.

The same [Luke 10], verses 36, 37.

(printed under page 316)

Footnotes

(※) ‹anchor: "unum ex his pusillis"› · call in col 635 P. 943 ED. POTTER.

Page 943 of Potter's edition.

(printed under page 317)

(a) ‹anchor: not visible in the foot images› · call in col 635

Joan. XIV, 23; Matth. VII, 21.

John 14:23; Matthew 7:21.

(printed under page 317)

(b) ‹anchor: not visible in the foot images› · call in col 635

Luc. VI, 40.

Luke 6:40.

(printed under page 317)

Matth. XIII. 23.

Matthew 13:23.

(printed under page 317)

(d) ‹anchor: "nec mihi fecistis"› · call in col 635

Matth. XXV, 34, seqq.

Matthew 25:34 and following.

(printed under page 317)

(e) ‹anchor: "me spernit"› · call in col 635

Matth. X, 40; Luc. X, 16.

Matthew 10:40; Luke 10:16.

(printed under page 317)

(f) ‹anchor: "qui est in coelis"› · call in col 635

Matth. XVIII, 10.

Matthew 18:10.

(printed under page 317)

(g) ‹anchor: "regnum coelorum"› · call in col 635

Luc. XII, 32; Matth. XI, 11.

Luke 12:32; Matthew 11:11.

(printed under page 317)

Page

running head: 635 CLEMENTIS ALEXAND
marginal letters: A vinum (sanguinem; B quæ nec justi,; C te vidimus; D in cœlis
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:636

(τὸ αἷμα τῆς ἀμπέλου τῆς Δαβὶδ) ἐκχέας ἡμῶν ἐπὶ τὰς τετρωμένας ψυχὰς, ὁ τὸ ἐκ σπλάγχνων Πνεύματος ἔλαιον προσενεγκὼν, καὶ ἐπιδαψιλευόμενος· οὗτος ὁ τοὺς τῆς ὑγείας καὶ σωτηρίας δεσμοὺς ἀλύτους ἐπιδείξας, ἀγάπην, πίστιν, ἐλπίδα· οὗτος ὁ διακονεῖν ἀγγέλους καὶ ἀρχὰς καὶ ἐξουσίας ἡμῖν ὑποτάξας ἐπὶ μεγάλῳ μισθῷ· διότι καὶ αὐτοὶ ἐλευθερωθήσονται ἀπὸ τῆς ματαιότητος τοῦ κόσμου παρὰ τὴν ἀποκάλυψιν τῆς δόξης τῶν υἱῶν τοῦ Θεοῦ. Τοῦτον οὖν ἀγαπᾷν ἴσα χρὴ τῷ Θεῷ· ἀγαπᾷ δὲ Χριστὸν Ἰησοῦν ὁ τὸ θέλημα αὐτοῦ ποιῶν καὶ φυλάσσων αὐτοῦ τὰς ἐντολάς. « Οὐ γὰρ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου. » Καί· « Τί με λέγετε, Κύριε, Κύριε, καὶ οὐ ποιεῖτε ἃ λέγω; » Καί· « Ὑμεῖς μακάριοι οἱ ὁρῶντες καὶ ἀκούοντες, ἃ μήτε δίκαιοι, μήτε προφῆται, » ἐὰν ποιῆτε ἃ λέγω.

(the blood of the vine of David) out upon our wounded souls, Who brought and lavishes the oil from the bowels of the Spirit; He it is Who showed the indissoluble bands of health and salvation—love, faith, hope; He it is Who subjected angels and principalities and powers to minister to us for a great reward, because they too shall be set free from the vanity of the world at the revelation of the glory of the sons of God. Him, therefore, we must love equally with God; and he loves Christ Jesus who does His will and keeps His commandments. "For not everyone who says to Me, Lord, Lord, shall enter into the kingdom of the heavens, but he who does the will of My Father." And: "Why do you call Me, Lord, Lord, and do not the things that I say?" And: "Blessed are you who see and hear what neither righteous men nor prophets have," if you do the things that I say.

Λʹ. Πρῶτος μὲν οὖν οὗτός ἐστιν ὁ Χριστὸν ἀγαπῶν, δεύτερος δὲ ὁ τοὺς εἰς ἐκεῖνον πεπιστευκότας τιμῶν καὶ περιέπων. Ὅ γὰρ ἄν τις εἰς μαθητὴν ἐργάσηται, τοῦτο εἰς ἑαυτὸν ὁ Κύριος ἐκδέχεται, καὶ πᾶν ἑαυτοῦ ποιεῖται. « Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς τοῦ κόσμου. Ἐπείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν· ἐδίψησα, καὶ ἐδώκατέ μοι πιεῖν, καὶ ξένος ἤμην, καὶ συνηγάγετέ με· γυμνὸς ἤμην, καὶ ἐνεδύσατέ με· ἠσθένησα, καὶ ἐπεσκέψασθέ με· ἐν φυλακῇ ἤμην, καὶ ἤλθετε πρὸς μέ. Τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι, λέγοντες· Κύριε, πότε σε εἴδομεν πεινῶντα, καὶ ἐθρέψαμεν· ἢ διψῶντα, καὶ ἐποτίσαμεν; Πότε δὲ εἴδομέν σε ξένον, καὶ συνηγάγομεν· ἢ γυμνὸν, καὶ περιεβάλομεν; ἢ πότε σε εἴδομεν ἀσθενοῦντα, καὶ ἐπεσκεψάμεθα; ἢ ἐν φυλακῇ καὶ ἤλθομεν πρὸς σέ; Καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς· Ἀμὴν λέγω ὑμῖν, ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. » Πάλιν ἐκ τῶν ἐναντίων πρὸς τοὺς ταῦτα μὴ παρασχόντας· « Ἀμὴν λέγω ὑμῖν, ἐφ' ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε. » Καὶ ἀλλαχοῦ· « Ὁ ὑμᾶς δεχόμενος ἐμὲ δέχεται· ὁ ὑμᾶς μὴ δεχόμενος ἐμὲ ἀθετεῖ. »

XXX. First, then, is this man who loves Christ, and second is he who honours and cherishes those who have believed on Him. For whatever anyone does unto a disciple, this the Lord accepts unto Himself, and makes it all His own. "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I hungered, and you gave Me to eat; I thirsted, and you gave Me to drink, and I was a stranger, and you took Me in; I was naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me. Then the righteous shall answer Him, saying: Lord, when did we see Thee hungering, and fed Thee; or thirsting, and gave Thee drink? And when did we see Thee a stranger, and took Thee in; or naked, and clothed Thee? Or when did we see Thee sick, and visited Thee; or in prison, and came to Thee? And answering the King shall say to them: Truly I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me." Again, on the contrary, to those who did not supply these things: "Truly I say to you, inasmuch as you did not do it to one of these least, neither did you do it to Me." And elsewhere: "He who receives you receives Me; he who does not receive you rejects Me."

ΛΑʹ. Τούτους καὶ τέκνα καὶ παιδία, καὶ νήπια, καὶ φίλους ὀνομάζει, καὶ μικροὺς ἐνθάδε ὡς πρὸς τὸ μέλλον ἄνω μέγεθος αὐτῶν· « Μὴ καταφρονήσητε, λέγων, ἑνὸς τῶν μικρῶν τούτων· τούτων γὰρ οἱ ἄγγελοι διαπαντὸς βλέπουσι τὸ πρόσωπον τοῦ Πατρός μου ἐν οὐρανοῖς. » Καὶ ἑτέρωθι· « Μὴ φοβεῖσθε, τὸ μικρὸν ποίμνιον· ὑμῖν γὰρ ηὐδόκησεν ὁ Πατὴρ παραδοῦναι τὴν βασιλείαν τῶν οὐρανῶν, » Κατὰ τὰ αὐτὰ καὶ τοῦ μεγίστου ἐν γεννητοῖς γυναικῶν Ἰωάννου, τὸν ἐλάχιστον ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, τουτέστι τὸν ἑαυτοῦ μαθητὴν, εἶναι μείζω λέγει. Καὶ πάλιν· « Ὁ δεχόμενος δίκαιον ἢ προφήτην εἰς ὄνομα δικαίου ἢ

XXXI. These He names both children and little children, and infants, and friends, and little ones here by comparison with their future greatness above: "Do not despise," saying, "one of these little ones; for their angels continually behold the face of My Father in the heavens." And elsewhere: "Fear not, little flock; for the Father has been well pleased to give over to you the kingdom of the heavens." In the same way also than John, the greatest among those born of women, He says that the least in the kingdom of the heavens, that is, His own disciple, is greater. And again: "He who receives a righteous man or a prophet in the name of a righteous man or

Editors' notes and page, col. 636

Page

running head: MENTIS ALEXANDRINI 636
marginal letters: A (τὸ αἷμα; B Καί· « Ὑμεῖς; C αὐτῷ οἱ; D φίλους ὀνομάζει,
old-edition numerals: (none)
other: (none)

PG 9:637

προφήτου, τὸν ἐκείνων μισθὸν λήψεται· ὁ δὲ μαθητὴν ποτίσας εἰς ὄνομα μαθητοῦ ποτήριον ψυχροῦ ὕδατος, τὸν μισθὸν οὐκ ἀπολέσει. » Οὐκοῦν οὗτος μόνος ὁ μισθὸς οὐκ ἀπολλύμενός ἐστι. Καὶ αὖθις· « Ποιήσατε ὑμῖν φίλους ἐκ τοῦ μαμμωνᾶ τῆς ἀδικίας, ἵνα, ὅταν ἐκλίπητε, δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς· » φύσει μὲν ἅπασαν κτῆσιν ἣν αὐτός τις ἐφ' ἑαυτοῦ κέκτηται, οὐκ ἰδίαν οὖσαν ἀποφαίνων. Ἐκ δὲ ταύτης τῆς ἀδικίας ἐνὸν καὶ πρᾶγμα δίκαιον ἐργάσασθαι καὶ σωτήριον, ἀναπαῦσαί τινα τῶν ἐχόντων αἰώνιον σκηνὴν παρὰ τῷ Πατρί. Ὅρα πρῶτον μὲν, ὡς οὐκ ἀπαιτεῖσθαί σε κεκέλευκεν, οὐδὲ ἐνοχλεῖσθαι περιμένειν, ἀλλ' αὐτὸν ζητεῖν τοὺς εὖ πεισομένους, ἀξίους τε ὄντας τοῦ Σωτῆρος μαθητάς. Καλὸς μὲν οὖν καὶ ὁ τοῦ Ἀποστόλου λόγος· « ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ Θεὸς, » χαίροντα τῷ διδόναι, καὶ μὴ φειδόμενον, ὡς σπείροντα, ἵνα οὕτω καὶ θερίσῃ, δίχα γογγυσμοῦ καὶ διακρίσεως, καὶ λύπης, καὶ κοινωνοῦντα, ὅπερ ἐστὶν εὐεργεσία ἀγαθή. Κρείττων δ' ἐστὶ τούτου ὁ τῷ Κυρίῳ λελεγμένος ἐν ἄλλῳ χωρίῳ· « Παντὶ τῷ αἰτοῦντί σε δίδου. » Θεοῦ γὰρ ὄντως ἡ τοιαύτη φιλοδωρεά· οὑτοσὶ δὲ ὁ λόγος ὑπὲρ ἅπασάν ἐστι τελειότητα, μηδ' αἰτεῖσθαι περιμένειν, ἀλλ' αὐτὸς ἀναζητεῖν, ὅστις ἄξιος εὖ παθεῖν.

of a prophet shall receive their reward; and he who gives a disciple to drink a cup of cold water in the name of a disciple shall not lose his reward." Therefore this reward alone is not lost. And again: "Make for yourselves friends out of the mammon of unrighteousness, so that, when you fail, they may receive you into the eternal tabernacles"—declaring that by nature every possession which anyone possesses for himself is not his own. And out of this unrighteousness it is possible to work a deed both righteous and saving, to refresh someone of those who have an eternal tabernacle with the Father. See first how He has not commanded you to wait to be asked, nor to be importuned, but yourself to seek out those who shall be benefited and who are worthy disciples of the Saviour. Noble indeed, then, is the word of the Apostle too: "for God loves a cheerful giver," rejoicing in giving, and not sparing in his sowing, so that thus he may also reap, sharing without murmuring and disputing and grief, which is good beneficence. But better than this is that spoken by the Lord in another place: "Give to everyone who asks you." For such lavish generosity is truly God's; and this word is above all perfection—not even to wait to be asked, but oneself to seek out whoever is worthy to be benefited.

ΛΒʹ. Ἔπειτα τηλικοῦτον μισθὸν ὁρίσαι τῆς κοινωνίας, αἰώνιον σκηνήν! ὢ καλῆς ἐμπορίας! ὢ θείας ἀγορᾶς! Ὠνεῖται χρημάτων τις ἀφθαρσίαν, καὶ δοὺς τὰ διολλύμενα τοῦ κόσμου, μονὴν τούτων αἰώνιον ἐν οὐρανοῖς ἀντιλαμβάνει. Πλεῦσον ἐπὶ ταύτην, ἂν σωφρονῇς, τὴν πανήγυριν, ὦ πλούσιε. Κἂν δέῃ, περίελθε γῆν ὅλην. Μὴ φείσῃ κινδύνων καὶ πόνων, ἵν' ἐνταῦθα βασιλείαν οὐράνιον ἀγοράσῃς. Τί σε λίθοι διαφανεῖς καὶ σμάραγδοι τοσοῦτον εὐφραίνουσι, καὶ οἰκία τροφὴ πυρὸς, ἢ χρόνου παίγνιον, ἢ σεισμοῦ πάρεργον, ἢ ὕβρισμα τυράννου; ἐπιθύμησον ἐν οὐρανοῖς οἰκῆσαι καὶ βασιλεῦσαι μετὰ Θεοῦ. Ταύτην σοι τὴν βασιλείαν ἄνθρωπος δώσει Θεὸν ἀπομιμούμενος. Ἐνταῦθα μικρὰ λαβὼν, ἐκεῖ δι' ὅλων αἰώνων σύνοικόν σου ποιήσεται· ἱκέτευσον ἵνα λάβῃ· σπεῦσον, ἀγωνίασον· φοβήθητι μή σε ἀτιμάσῃ. Οὐ γὰρ κεκέλευσται λαβεῖν, ἀλλά σε παρασχεῖν. Οὐ μὴν οὐδ' εἶπεν ὁ Κύριος· δὸς, ἢ παράσχες, ἢ εὐεργέτησον, ἢ βοήθησον· Φίλον δὲ ποίησαι. Ὁ δὲ φίλος οὐκ ἐκ μιᾶς δόσεως, ἀλλὰ συνουσίας μακρᾶς. Οὐδὲ γὰρ ἡ πίστις, οὐδὲ ἡ ἀγάπη, οὐδὲ ἡ καρτερία μιᾶς ἡμέρας, ἀλλ' « ὁ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. »

XXXII. Then, to appoint so great a reward for fellowship, an eternal tabernacle! O noble traffic! O divine market! A man buys incorruption with money, and by giving the perishing things of the world receives in exchange for these an eternal abode in the heavens. Sail to this festival, if you are wise, O rich man. And if need be, travel round the whole earth. Spare neither dangers nor labours, that here you may purchase a heavenly kingdom. Why do transparent stones and emeralds gladden you so much, and a house that is food for fire, or a plaything of time, or an incident of an earthquake, or an outrage of a tyrant? Desire to dwell in the heavens and to reign with God. This kingdom a man imitating God will give you. Receiving small things here, there through all ages he will make you his fellow-dweller; entreat that he may receive; hasten, contend earnestly; fear lest he dishonour you. For he has not been commanded to receive, but you to provide. Nay more, the Lord did not say: give, or provide, or benefit, or help; but make a friend. And a friend comes not from one gift, but from long companionship. For neither is faith, nor love, nor endurance of a single day, but "he who has endured to the end, this one shall be saved."

ΛΓʹ. Πῶς οὖν ὁ ἄνθρωπος ταῦτα δίδωσι; Δώσω γὰρ οὐ μόνον τοῖς φίλοις, ἀλλὰ καὶ τοῖς φίλοις τῶν φίλων. Καὶ τίς οὗτός ἐστιν ὁ φίλος τοῦ Θεοῦ; Σὺ μὲν μὴ κρῖνε τίς ἄξιος ἢ τίς ἀνάξιος· ἐνδέχεται

XXXIII. How, then, does man give these things? For I will give them not only to friends, but also to the friends of friends. And who is this friend of God? Do not yourself judge who is worthy or who is unworthy; for it is possible

Editors' notes and page, col. 637

Footnotes

(34) ‹anchor: not visible in the foot images› · call in col 637 (printed in the Greek only)

Ἀγαθή. Ms., καθά. Fell.

"Good": the manuscript has katha ("according as"). Fell.

(printed under page 318)

(35) ‹anchor: "-τα (35), μηδ' αἰτεῖσθαι"› · call in col 637 (printed in the Greek only)

Τελειότητα. Ms., θεότητα. Fell.

"Perfection": the manuscript has theotēta ("divinity"). Fell.

(printed under page 318)

(36) ‹anchor: "γῆν ὅλην"› · call in col 637 (printed in the Greek only)

Γῆν ὅλην. Ms., τὴν ὅλην. Fell.

"The whole earth": the manuscript has tēn holēn ("the whole"). Fell.

(printed under page 318)

Footnotes

(※) ‹anchor: "festina, enitere; time"› · call in col 638 P. 944 ED. POTTER.

Page 944 of Potter's edition.

(printed under page 318)

(a) ‹anchor: not visible in the foot images› · call in col 638

Matth. X, 41.

Matthew 10:41.

(printed under page 318)

(b) ‹anchor: not visible in the foot images› · call in col 638

Luc. XVI, 9.

Luke 16:9.

(printed under page 318)

II Cor. IX, 7.

2 Corinthians 9:7.

(printed under page 318)

(d) ‹anchor: "petenti te, tribue"› · call in col 638

Luc. VI, 30.

Luke 6:30.

(printed under page 318)

(e) ‹anchor: "Fac amicum"› · call in col 638

Luc. XVI, 9

Luke 16:9.

(printed under page 318)

(f) ‹anchor: "salvus erit"› · call in col 638

Matth. X, 22.

Matthew 10:22.

(32-3) ‹anchor: not visible in the foot images› · call in col 637 (printed in the Greek only) Ἵνα. Ms. habet ἵνα μή. Fell.

"In order that": the manuscript has hina mē ("in order that not"). Fell.

(printed under page 318)

Footnotes

(※) ‹anchor: "senes pietate praestantes, pupillos"› · call in col 639 P. 945 ED. POTTER.

Page 945 of Potter's edition.

(printed under page 319)

(a) ‹anchor: not visible in the foot images› · call in col 639

Matth. VII, 1; Luc. VI, 38.

Matthew 7:1; Luke 6:38.

(printed under page 319)

(b) ‹anchor: "in testaceo vase"› · call in col 639

II Cor. IV, 7.

2 Corinthians 4:7.

(printed under page 319)

Page

running head: 639 CLEMENTIS ALEXAND
marginal letters: A sit; fieri; B ascripti sint,; C tes, qui; D rum preces;
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:640

γάρ σε διαμαρτεῖν περὶ τὴν δόξαν. Ὡς ἐν ἀμφιβόλῳ δὲ τῆς ἀγνοίας, ἄμεινον καὶ τοὺς ἀναξίους εὖ ποιεῖν διὰ τοὺς ἀξίους, ἢ φυλασσόμενος τοὺς ἧσσον ἀγαθοὺς, μηδὲ τοῖς σπουδαίοις περιπεσεῖν. Ἐκ μὲν γὰρ τοῦ φείδεσθαι, καὶ προσποιεῖσθαι δοκιμάζειν τοὺς εὐλόγως ἢ μὴ τευξομένους, ἐνδέχεταί σε καὶ θεοφιλῶν ἀμελῆσαι τιμῶν· οὗ τὸ ἐπιτίμιον κόλασις ἔμπυρος αἰώνιος· ἐκ δὲ τοῦ προΐεσθαι πᾶσιν ἑξῆς τοῖς χρῄζουσιν, ἀνάγκη πάντως εὑρεῖν τινα καὶ τῶν σῶσαι παρὰ Θεῷ δυναμένων. « Μὴ κρῖνε τοίνυν, ἵνα μὴ κριθῇς· ᾧ μέτρῳ μετρεῖς, τούτῳ καὶ ἀντιμετρηθήσεταί σοι. Μέτρον καλὸν, πεπιεσμένον καὶ σεσαλευμένον, ὑπερεκχυνόμενον ἀποδοθήσεταί σοι. » Πᾶσιν ἄνοιξον τὰ σπλάγχνα τοῖς τοῦ Θεοῦ μαθηταῖς ἀπογεγραμμένοις· μὴ πρὸς σῶμα ἀπιδὼν ὑπεροπτῶς, μὴ πρὸς ἡλικίαν ἀμελῶς διατεθείς. Μηδ' εἴ τις ἀκτήμων ἢ δυσειδὴς ἢ ἀσθενὴς φαίνεται, πρὸς τοῦτο τῇ ψυχῇ δυσχεράνῃς καὶ ἀποστραφῇς. Σχῆμα τοῦτ' ἔστιν ἔξωθεν ἡμῖν περιβεβλημένον, τῆς εἰς κόσμον παρόδου πρόφασις, ἵνα εἰς τὸ κοινὸν τοῦτο παιδευτήριον εἰσελθεῖν δυνηθῶμεν· ἀλλ' ἔνδον ὁ κρυπτὸς ἐνοικεῖ Πατὴρ, καὶ ὁ τούτου Παῖς, ὁ ὑπὲρ ἡμῶν ἀποθανὼν, καὶ μεθ' ἡμῶν ἀναστάς.

that you may err in your opinion. And as in the uncertainty of ignorance, it is better to do good even to the unworthy for the sake of the worthy, than by guarding against the less good not to fall in even with the earnest. For from sparing, and pretending to test those who will reasonably or not obtain your aid, it is possible for you to neglect some who are dear to God, the penalty for which is eternal punishment by fire; whereas from offering freely to all in turn who have need, you must by all means find someone of those who are able to save you before God. "Judge not, therefore, that you be not judged; with what measure you mete, with this also it shall be measured back to you. Good measure, pressed down and shaken together, running over, shall be given back to you." Open your bowels of compassion to all who are enrolled as disciples of God, not looking disdainfully upon the body, nor being carelessly disposed towards age. Nor, if someone appears penniless or unsightly or weak, be vexed in soul at this and turn away. This is an outward form cast around us, the occasion of our entry into the world, so that we may be able to enter into this common training-school; but within dwells the hidden Father, and His Son, Who died for us and rose again with us.

ΛΔʹ. Τοῦτο τὸ σχῆμα βλεπόμενον ἐξαπατᾷ τὸν θάνατον καὶ τὸν διάβολον· ὁ γὰρ ἐντὸς πλοῦτος, τὸ κάλλος, αὐτοῖς ἀθέατός ἐστι· καὶ μαίνονται περὶ τὸ σαρκίον, οὗ καταφρονοῦσιν ὡς ἀσθενοῦς, τῶν ἔνδον ὄντες τυφλοὶ κτημάτων· οὐκ ἐπιστάμενοι πηλίκον τινὰ « θησαυρὸν ἐν ὀστρακίνῳ σκεύει » βαστάζομεν, δυνάμει Θεοῦ Πατρὸς καὶ αἵματι Θεοῦ Παιδὸς καὶ δρόσῳ Πνεύματος ἁγίου περιτετειχισμένον. Ἀλλὰ σύ γε μὴ ἐξαπατηθῇς, ὁ γεγευμένος τῆς ἀληθείας, καὶ κατηξιωμένος τῆς μεγάλης λυτρώσεως· ἀλλὰ τὸ ἐναντίον τοῖς ἄλλοις ἀνθρώποις σεαυτῷ κατάλεξον στρατὸν ἄοπλον, ἀπόλεμον, ἀναίμακτον, ἀόργητον, ἀμίαντον, γέροντας θεοσεβεῖς, ὀρφανοὺς θεοφιλεῖς, χήρας πραότητι ὡπλισμένας, ἄνδρας ἀγάπῃ κεκοσμημένους. Τοιούτους κτῆσαι τῷ σῷ πλούτῳ καὶ τῷ σώματι, καὶ τῇ ψυχῇ δορυφόρους, ὧν στρατηγεῖ Θεὸς, δι' οὓς καὶ ναῦς βαπτιζομένη κουφίζεται, μόναις ἁγίων εὐχαῖς κυβερνωμένη, καὶ νόσος ἀκμάζουσα δαμάζεται, χειρῶν ἐπιβολαῖς διωκομένη, καὶ προσβολὴ λῃστῶν ἀφοπλίζεται, εὐχαῖς εὐσεβέσι σκυλευομένη, καὶ δαιμόνων βία θραύεται, προστάγμασι συντόνοις ἐλεγχομένη ἐν ἔργοις.

XXXIV. This visible form deceives death and the devil; for the inward wealth, the beauty, is unseen by them; and they rage about the paltry flesh, which they despise as weak, being blind to the possessions within, not knowing how great a "treasure in an earthen vessel" we bear, walled round by the power of God the Father and the blood of God the Son and the dew of the Holy Spirit. But do not you be deceived, who have tasted of the truth and been deemed worthy of the great redemption; but contrary to the rest of men enroll for yourself an army unarmed, unwarlike, bloodless, wrathless, unstained—godly old men, orphans dear to God, widows armed with meekness, men adorned with love. Acquire with your wealth such bodyguards both for your body and for your soul, whose commander is God, through whom even a sinking ship is lightened, steered by the prayers of saints alone, and a disease at its height is subdued, put to flight by the laying on of hands, and the attack of robbers is disarmed, despoiled by pious prayers, and the violence of demons is shattered, rebuked in deeds by strenuous commands.

ΛΕʹ. Οὗτοι πάντες οἱ στρατιῶται καὶ φύλακες βέβαιοι. Οὐδεὶς ἀργὸς, οὐδεὶς ἀχρεῖος. Ὁ μὲν ἐξαιτήσασθαί σε δύναται παρὰ Θεοῦ, ὁ δὲ παραμυθήσασθαι κάμνοντα, ὁ δὲ δακρῦσαι καὶ στενάξαι συμπαθῶς ὑπὲρ σοῦ πρὸς τὸν Κύριον τῶν ὅλων, ὁ δὲ διδάξαι τι τῶν πρὸς τὴν σωτηρίαν χρησίμων, ὁ δὲ νουθετῆσαι μετὰ παῤῥησίας, ὁ δὲ συμβουλεῦσαι μετ' εὐνοίας· πάντες δὲ φι-

XXXV. All these are trusty soldiers and guards. None is idle, none is useless. One is able to obtain your pardon from God by entreaty, another to comfort you when weary, another to weep and groan in sympathy on your behalf to the Lord of all, another to teach something of the things useful for salvation, another to admonish with frankness, another to counsel with goodwill; and all to

Editors' notes and page, col. 640

Footnotes

(37) ‹anchor: not visible in the foot images› · call in col 640 (printed in the Greek only)

Τιμῶν. Scribe τινῶν.

"Of honours" (timōn): write tinōn ("of some").

(printed under page 319)

Page

running head: MENTIS ALEXANDRINI 640
marginal letters: A γάρ σε; B πτῶς, μὴ; C ὄντες τυφλοὶ; D προσβολὴ λῃστῶν
old-edition numerals: (none)
other: full-width Latin line after ἀναστάς. (before ΛΔʹ.) and full-width Latin line after ἐν ἔργοις. (before ΛΕʹ.) not set; word split at bottom of column (φι-)

PG 9:641

λεῖν ἀληθῶς, ἀδόλως, ἀφόβως, ἀνυποκρίτως, ἀκολακεύτως, ἀπλάστως. Ὢ γλυκεῖα θεραπεία φιλούντων! ὢ μακάριοι διάνοιαι θαῤῥούντων! ὢ πίστις εἰλικρινὴς Θεὸν μόνον δεδιότων! ὢ λόγων ἀλήθεια παρὰ τοῖς ψεύσασθαι μὴ δυναμένοις! ὢ κάλλος ἔργων παρὰ τοῖς Θεῷ διακονεῖν πεπεισμένοις, πείθειν Θεὸν, ἀρέσκειν Θεῷ, οὐ σαρκὸς τῆς σῆς ἅπτεσθαι! λαλεῖν, ἀλλὰ τῷ βασιλεῖ τῶν αἰώνων ἐν σοὶ κατοικοῦντι.

love truly, without guile, without fear, without hypocrisy, without flattery, without feigning. O sweet service of those who love! O blessed thoughts of those who are of good courage! O sincere faith of those who fear God alone! O truth of words among those who cannot lie! O beauty of deeds among those who are persuaded to minister to God, to persuade God, to please God—not to touch your flesh! to speak, rather, to the King of the ages dwelling in you.

ΛϚʹ. Πάντες οὖν οἱ πιστοὶ, καλοὶ, θεοπρεπεῖς, καὶ τῆς προσηγορίας ἄξιοι, ἣν ὥσπερ διάδημα περίκεινται. Οὐ μὴν ἀλλ' εἰσὶν ἤδη τινὲς καὶ τῶν ἐκλεκτῶν ἐκλεκτότεροι, καὶ τοσούτῳ μᾶλλον ἧττον ἐπίσημοι πρὸς τὸν λιμένα ἐκ τοῦ κλύδωνος τοῦ κόσμου νεωλκοῦντες ἑαυτοὺς καὶ ἐπανάγοντες ἐπ' ἀσφαλές· οὐ βουλόμενοι δοκεῖν ἅγιοι, κἂν εἴπῃ τις, αἰσχυνόμενοι· ἐν βάθει γνώμης ἀποκρύπτοντες τὰ ἀνεκλάλητα μυστήρια, καὶ τὴν αὐτῶν εὐγένειαν ὑπερηφανοῦντες ἐν κόσμῳ βλέπεσθαι· οὓς ὁ λόγος « φῶς τοῦ κόσμου καὶ ἅλας τῆς γῆς » καλεῖ. Τοῦτ' ἐστὶ τὸ σπέρμα, εἰκὼν καὶ ὁμοίωσις Θεοῦ, καὶ τέκνον αὐτοῦ γνήσιον, καὶ κληρονόμον, ὥσπερ ἐπί τινα ξενιτείαν ἐνταῦθα πεμπόμενον ὑπὸ μεγάλης οἰκονομίας καὶ ἀναλογίας τοῦ Πατρὸς, δι' οὗ καὶ τὰ φανερὰ καὶ τὰ ἀφανῆ τοῦ κόσμου δεδημιούργηται· τὰ μὲν εἰς δουλείαν, τὰ δὲ εἰς ἄσκησιν, τὰ δὲ εἰς μάθησιν αὐτῶν· καὶ πάντα μέχρις ἂν ἐνταῦθα τὸ σπέρμα μένῃ, συνέχεται· καὶ συναχθέντος αὐτοῦ, ταῦτα τάχιστα λυθήσεται.

XXXVI. All the faithful, then, are good and godlike, and worthy of the name which they wear round them like a diadem. Nevertheless, there are already some who are even more elect than the elect, and so much the more or less conspicuous, hauling themselves up like ships to the harbour out of the surge of the world and bringing themselves back to safety; not wishing to seem holy, and if anyone calls them so, feeling ashamed; hiding in the depth of their mind the unspeakable mysteries, and disdaining to have their nobility seen in the world; whom the Word calls "the light of the world and the salt of the earth." This is the seed, the image and likeness of God, and His true child and heir, sent here as if on a sojourn abroad by the great dispensation and proportion of the Father, through Whom both the visible and the invisible things of the world have been created—some for their service, some for their discipline, some for their instruction; and all things are held together so long as the seed remains here; and when it has been gathered together, these things shall very quickly be dissolved.

ΛΖʹ. Τί γὰρ ἔτι δεῖ Θεῷ τὰ τῆς ἀγάπης μυστήρια; Καὶ τότε ἐποπτεύσεις τὸν κόλπον τοῦ Πατρὸς, ὃν ὁ μονογενὴς Υἱὸς Θεὸς μόνος ἐξηγήσατο. Ἔστι δὲ καὶ αὐτὸς ὁ Θεὸς ἀγάπη, καὶ δι' ἀγάπην ἡμῖν ἐθηράθη. Καὶ τὸ μὲν ἄῤῥητον αὐτοῦ, Πατήρ· τὸ δὲ εἰς ἡμῖν συμπαθὲς, γέγονε μήτηρ. Ἀγαπήσας ὁ Πατὴρ ἐθηλύνθη· καὶ τούτου μέγα σημεῖον, ὃν αὐτὸς ἐγέννησεν ἐξ ἑαυτοῦ· καὶ ὁ τεχθεὶς ἐξ ἀγάπης καρπὸς, ἀγάπη. Διὰ τοῦτο καὶ αὐτὸς κατῆλθε· διὰ τοῦτο ἄνθρωπον ἀνέδυ· διὰ τοῦτο τὰ ἀνθρώπων ἑκὼν ἔπαθεν, ἵνα πρὸς τὴν ἡμετέραν ἀσθένειαν, οὓς ἠγάπησε μετρηθεὶς, ἡμᾶς πρὸς τὴν ἑαυτοῦ δύναμιν ἀντιμετρήσῃ. Καὶ μέλλων σπένδεσθαι καὶ λύτρον ἑαυτὸν ἐπιδιδοὺς, καινὴν ἡμῖν Διαθήκην καταλιμπάνει· Ἀγάπην ὑμῖν δίδωμι τὴν ἐμήν. Τίς δέ ἐστιν αὕτη, καὶ πόση; Ὑπὲρ ἡμῶν ἑκάστου καθῆκε τὴν ψυχὴν τὴν ἀνταξίαν τῶν ὅλων. Ταύτην ἡμᾶς ὑπὲρ ἀλλήλων ἀνταπαιτεῖ. Εἰ δὲ τὰς ψυχὰς ὀφείλομεν τοῖς ἀδελφοῖς, καὶ τοιαύτην τὴν συνθήκην πρὸς τὸν Σωτῆρα ἀνθομολογησόμεθα, ἔτι τὰ τοῦ κόσμου, τὰ πτωχὰ καὶ ἀλλότρια καὶ παραῤῥέοντα καθείρξομεν ταμιευόμενοι; Ἀλλήλων ἀποκλείσομεν, ἃ μετὰ μικρὸν ἕξει τὸ πῦρ; Θείως γε καὶ ἐπιπόνως ὁ Ἰωάννης, « Ὁ μὴ φιλῶν, φησὶ, τὸν ἀδελφὸν, ἀνθρωποκτόνος ἐστί· » σπέρμα τοῦ Καΐν, θρέμμα τοῦ

XXXVII. For what further need has God of the mysteries of love? And then you shall gaze upon the bosom of the Father, Whom the only-begotten Son, Who is God, alone has declared. And God Himself also is love, and for love's sake He was caught by us. And while what is ineffable of Him is Father, what is sympathetic towards us has become Mother. In loving, the Father took on a feminine nature; and a great sign of this is He Whom He Himself begot from Himself; and the fruit born of love is love. On this account He Himself also came down; on this account He put on man; on this account He willingly suffered the things of men, so that having been measured to our weakness, whom He loved, He might measure us in return to His own power. And being about to be poured out as a libation and giving Himself up as a ransom, He leaves behind for us a new Covenant: "My love I give to you." And what is this love, and how great? On behalf of each of us He laid down His life, which is worth the whole universe. This He demands of us in return on behalf of one another. And if we owe our lives to the brethren, and have mutually agreed to such a covenant with the Saviour, shall we still shut up and hoard the things of the world, which are beggarly and alien and fleeting away? Shall we shut out from one another the things that after a little while the fire will have? Divinely indeed and weightily does John say, "He who loves not his brother is a manslayer," a seed of Cain, a nursling of the

Editors' notes and page, col. 641

Footnotes

(37*) ‹anchor: "μᾶλλον ἧττον"› · call in col 641 (printed in the Greek only) Μᾶλλον ἧττον. Μᾶλλον ἢ ἧττον ed. Klotzii Lips. 1832. Edit. Patrol.

"More less": Klotz's edition (Leipzig 1832) reads "more or less". Editor of the Patrologia.

(printed under page 320)

(38) ‹anchor: "εἰς μάθησιν αὐτῶν"› · call in col 641 (printed in the Greek only)

Αὐτῶν. Αὐτῷ, ms. Fell.

"Of them": the manuscript has autō ("to him"). Fell.

(printed under page 320)

(39) ‹anchor: "ἡμῖν ἐθηράθη"› · call in col 641 (printed in the Greek only)

Ἐθηράθη. Legendum videtur ἐθηλύνθη. Id.

"Was caught": the reading should apparently be ethēlynthē ("became womanly"). The same [Fell].

(printed under page 320)

(40) ‹anchor: "τὸ δὲ εἰς ἡμῖν"› · call in col 641 (printed in the Greek only)

Εἰς ἡμῖν. Scribe εἰς ἡμᾶς.

"Towards us" (eis hēmin): write eis hēmas.

(printed under page 320)

Footnotes

(※) ‹anchor: "XXXVII. Quid enim"› · call in col 642 P. 946 ED. POTTER.

Page 946 of Potter's edition.

(printed under page 320)

(a) ‹anchor: not visible in the foot images› · call in col 642

Matth. V, 13, 14.

Matthew 5:13, 14.

(37*) ‹anchor: not visible in the foot images› · call in col 641 (printed in the Greek only) Μᾶλλον ἧττον. Μᾶλλον ἢ ἧττον ed. Klotzii Lips. 1832. Edit. Patrol.

"More less": Klotz's Leipzig edition of 1832 has "more or less". The editors of the Patrologia.

(printed under page 320)

Footnotes

(✠) ‹anchor: corrigere potest. Nam› · call in col 643 ✠ P. 947 ED. POTTER.

✠ Page 947 of Potter's edition.

(printed under page 321)

(a) ‹anchor: "homicida est"› · call in col 643

I Joan. III, 14.

1 John 3:14.

(printed under page 321)

(b) ‹anchor: "quae sua sunt"› · call in col 643

I Cor. XII, 32; XIII, 5.

1 Corinthians 12:32 [as printed]; 13:5.

(printed under page 321)

I Pet. IV, 8; I Joan. IV, 18: I Cor. XIII, 4.

1 Peter 4:8; 1 John 4:18; 1 Corinthians 13:4.

(printed under page 321)

(d) ‹anchor: poenitentiam agit› · call in col 643

Luc. XV, 2.

Luke 15:2 [as printed].

(printed under page 321)

(e) ‹anchor: nivem alba abluendo praestabo› · call in col 643

Ose. VI, 6; Matth. IX, 13; Ezech. XVIII, 23; Isa. I, 18; Luc. V, 21.

Hosea 6:6; Matthew 9:13; Ezekiel 18:23; Isaiah 1:18; Luke 5:21.

(printed under page 321)

(41) ‹anchor: in the Greek of col 644 (top of the column, not in these column images); no call in the facing Latin› · printed under page 321

Τὸ πῦρ ἀθροῦν ἀναμένει. Densum ignem exspectat.

"Τὸ πῦρ ἀθροῦν ἀναμένει": "the massed fire awaits [him]." Densum ignem exspectat: "he awaits a dense fire."

(printed under page 321)

Page

running head: 643 CLEMENTIS ALEXAND
marginal letters: A bimus, quæ; B excidit. Prophetiæ; C in cœlis; D sus Deus
old-edition numerals: 947 ED. POTTER. before Nam neque
other: facing Latin version, not set

PG 9:644

διαβόλου. Θεοῦ σπλάγχνον οὐκ ἔχει· ἐλπίδα κρειττόνων οὐκ ἔχει· ἄσπορός ἐστιν· ἄγονός ἐστιν· οὐκ ἔστι κλῆμα τῆς ἀεὶ ζώσης ὑπερουρανίας ἀμπέλου· ἐκκόπτεται, τὸ πῦρ ἄθρουν ἀναμένει.

devil. He has not the bowels of compassion of God; he has no hope of better things; he is seedless; he is barren; he is not a branch of the ever-living supercelestial vine; he is cut off, he awaits the massed fire.

ΛΗʹ. Σὺ δὲ μάθε τὴν καθ' ὑπερβολὴν ὁδὸν, ἣν δείκνυσι Παῦλος ἐπὶ σωτηρίαν· « Ἡ ἀγάπη τὰ ἑαυτῆς οὐ ζητεῖ, » ἀλλ' ἐπὶ τὸν ἀδελφὸν ἐκκέχυται· περὶ τοῦτον ἐπτόηται, περὶ τοῦτον σωφρόνως μαίνεται. « Ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν· ἡ τελεία ἀγάπη ἐκβάλλει τὸν φόβον· οὐ περπερεύεται, οὐ φυσιοῦται, οὐκ ἐπιχαίρει τῇ ἀδικίᾳ· συγχαίρει δὲ τῇ ἀληθείᾳ· πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει. Ἡ ἀγάπη οὐδέποτε ἐκπίπτει. Προφητεῖαι καταργοῦνται, γλῶσσαι παύονται, ἰάσεις ἐπὶ γῆς καταλείπονται· μένει δὲ τὰ τρία ταῦτα, πίστις, ἐλπὶς, ἀγάπη· μείζων δὲ ἐν τούτοις ἡ ἀγάπη ». Καὶ δικαίως· πίστις μὲν γὰρ ἀπέρχεται, ὅταν αὐτοψίᾳ πεισθῶμεν ἰδόντες Θεόν. Καὶ ἐλπὶς ἀφανίζεται τῶν ἐλπισθέντων (ἐρχομένων). Ἀγάπη δὲ εἰς πλήρωμα συνέρχεται, καὶ μᾶλλον αὔξεται τῶν τελείων παραδοθέντων. Ἐὰν ταύτην ἐμβάληταί τις τῇ ψυχῇ, δύναται, κἂν ἐν ἁμαρτήμασιν ᾖ γεγεννημένος, κἂν πολλὰ τῶν κεκωλυμένων εἰργασμένος, αὐξήσας τὴν ἀγάπην, καὶ μετάνοιαν καθαρὰν λαβὼν, ἀναμάχεσθαι τὰ ἐπταισμένα. Μήτε γὰρ τοῦτο εἰς ἀπόγνωσίν σοι καὶ ἀπόνοιαν καταλελείφθω, εἰ καὶ τὸν πλούσιον μάθοις ὅστις ἐστὶν, ὁ χώραν ἐν οὐρανοῖς οὐκ ἔχων, καί τινα τρόπον τοῖς οὖσι χρώμενος.

XXXVIII. But do you learn the more excellent way, which Paul shows for salvation: "Love seeks not its own," but is poured out upon the brother; about him it is fluttered with excitement, about him it is soberly mad. "Love covers a multitude of sins; perfect love casts out fear; it does not vaunt itself, is not puffed up, does not rejoice at unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails. Prophecies are done away with, tongues cease, healings are left behind upon earth; and there abide these three, faith, hope, love; and the greater among these is love." And justly so; for faith departs when we are convinced by our own eyesight on seeing God. And hope vanishes when the things hoped for come. But love comes together unto fullness, and increases the more when that which is perfect has been imparted. If anyone puts this into his soul, he is able, even though he has been born in sins, and even though he has wrought many of the forbidden things, by increasing love and adopting pure repentance, to retrieve his stumblings. For let not this be left to you for despair and despondency, if you should also learn who the rich man is that has no place in the heavens, and in what way he uses his possessions.

ΛΘʹ. Ἄν τις τό τε ἐπίῤῥυτον τοῦ πλούτου καὶ χαλεπὸν εἰς ζωὴν διαφύγοι, καὶ δύναιτο τῶν αἰωνίων ἀγαθῶν ἐπαύρασθαι, εἴη δὲ τετυχηκὼς ἢ δι' ἄγνοιαν ἢ περίστασιν ἀκούσιον μετὰ τὴν σφραγῖδα καὶ τὴν λύτρωσιν περιπετὴς τοῖς ἁμαρτήμασιν ἢ παραπτώμασιν, ὡς ὑπανηνέχθαι τέλεον· οὗτος κατεψήφισται παντάπασιν ὑπὸ τοῦ Θεοῦ. Παντὶ γὰρ τῷ μετ' ἀληθείας ἐξ ὅλης τῆς καρδίας ἐπιστρέψαντι πρὸς τὸν Θεὸν ἀνεῴγασιν αἱ θύραι, καὶ δέχεται τρισάσμενος Πατὴρ υἱὸν ἀληθῶς μετανοοῦντα. Ἡ δὲ ἀληθινὴ μετάνοια τὸ μηκέτι τοῖς αὐτοῖς ἔνοχον εἶναι, ἀλλὰ ἄρδην ἐκριζῶσαι τῆς ψυχῆς, ἐφ' οἷς ἑαυτοῦ κατέγνω θάνατον ἁμαρτήμασι. Τούτων γὰρ ἀναιρεθέντων, αὖθις εἰς σὲ Θεὸς εἰσοικισθήσεται· μεγάλην γάρ φησι καὶ ἀνυπέρβλητον εἶναι χαρὰν καὶ ἑορτὴν ἐν οὐρανοῖς τῷ Πατρὶ καὶ τοῖς ἀγγέλοις ἑνὸς ἁμαρτωλοῦ ἐπιστρέψαντος καὶ μετανοήσαντος. Διὸ καὶ κέκραγεν· « Ἔλεον θέλω καὶ οὐ θυσίαν. Οὐ βούλομαι τὸν θάνατον τοῦ ἁμαρτωλοῦ, ἀλλὰ τὴν μετάνοιαν. Κἂν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν ἔριον, ὡς χιόνα λευκανῶ· κἂν μελάντεραι τοῦ σκότους, ὡς ἔριον λευκὸν ἐκνίψας ποιήσω. » Θεῷ γὰρ μόνον δυνατὸν ἄφεσιν ἁμαρτιῶν παρασχέσθαι καὶ μὴ λογίσασθαι παραπτώματα· ὅπου γε καὶ ἡμῖν

XXXIX. If anyone should escape the redundant flow of wealth and the difficulty it poses for life, and should be able to enjoy the eternal good things, yet should happen either through ignorance or involuntary circumstance after the seal and the redemption to fall into sins or transgressions, so as to be completely carried away—this man is utterly condemned by God. For to everyone who in truth with his whole heart turns back to God the doors stand open, and the thrice-glad Father receives a son who truly repents. And true repentance is to be no longer guilty of the same things, but utterly to uproot from the soul the sins for which one condemned oneself to death. For when these have been taken away, God will again take up His abode in you; for He says there is great and unsurpassed joy and festival in the heavens for the Father and the angels when one sinner turns back and repents. Wherefore He also has cried aloud: "I desire mercy and not sacrifice. I do not wish the death of the sinner, but repentance. Even though your sins be as scarlet wool, I will whiten them as snow; even though they be blacker than darkness, I will wash and make them as white wool." For to God alone is it possible to grant forgiveness of sins and not to reckon transgressions; seeing that even us

Editors' notes and page, col. 644

Page

running head: ENTIS ALEXANDRINI 644
marginal letters: A διαβόλου. Θεοῦ; B ἀγάπη οὐδέποτε; C ΛΘʹ. Ἄν τις; D ἁμαρτήμασι. Τούτων
old-edition numerals: (none)
other: full-width Latin line after ἀναμένει. (before ΛΗʹ.) not set

PG 9:645

παρακελεύεται τῆς ἡμέρας ἑκάστης ὁ Κύριος ἀφιέναι τοῖς ἀδελφοῖς μετανοοῦσιν. Εἰ δὲ ἡμεῖς πονηροὶ ὄντες ἴσμεν ἀγαθὰ δόματα διδόναι, πόσῳ μᾶλλον ὁ Πατὴρ τῶν οἰκτιρμῶν, ὁ ἀγαθὸς Πατὴρ πάσης παρακλήσεως, ὁ πολυεύσπλαγχνος καὶ πολυέλεος πέφυκε μακροθυμεῖν, τοὺς ἐπιστρέψαντας περιμένειν; Ἐπιστρέψαι δέ ἐστιν ὄντως ἀπὸ τῶν ἁμαρτημάτων τὸ παύσασθαι, καὶ μηκέτι βλέπειν εἰς τὰ ὀπίσω.

the Lord exhorts each day to forgive the brethren when they repent. And if we, being evil, know how to give good gifts, how much more is the Father of mercies, the good Father of all comfort, Who is of great compassion and full of mercy, by nature long-suffering, waiting for those who turn back? And to turn back truly from sins is to cease from them, and to look no longer to the things behind.

Μʹ. Τῶν μὲν οὖν προγεγενημένων Θεὸς δίδωσιν ἄφεσιν, τῶν δὲ ἐπιόντων αὐτὸς ἕκαστος ἑαυτῷ. Καὶ τοῦτ' ἔστι μεταγνῶναι, τὸ καταγνῶναι τῶν παρῳχημένων, καὶ αἰτήσασθαι τούτων ἀμνηστίαν παρὰ Πατρὸς, ὃς μόνος τῶν ἁπάντων οἷός τε ἐστὶν ἄπρακτα ποιῆσαι τὰ πεπραγμένα, ἐλέῳ τῷ παρ' αὐτοῦ, καὶ δρόσῳ Πνεύματος ἀπαλεῖψαι τὰ προημαρτημένα. « Ἐφ' οἷς γὰρ ἂν εὕρω ὑμᾶς, φησὶν, ἐπὶ τούτοις καὶ κρινῶ· » καὶ παρ' ἕκαστα βοᾷ τὸ τέλος πάντων. Ὥστε καὶ τῷ τὰ μέγιστα εὖ πεποιηκότι κατὰ βίον, ἐπὶ δὲ τοῦ τέλους ἐξοκείλαντι πρὸς κακίαν, ἀνόητοι πάντες οἱ πρόσθεν πόνοι, ἐπὶ τῆς καταστροφῆς τοῦ δράματος ἐξάθλῳ γενομένῳ· τῷ τε χεῖρον καὶ ἐπισεσυρμένως βιώσαντι πρότερον ἔστιν ὕστερον μετανοήσαντι πολλοῦ χρόνου πολιτείαν πονηρὰν ἐκνικῆσαι τῷ μετὰ τὴν μετάνοιαν χρόνῳ. Ἀκριβείας δὲ δεῖ πολλῆς, ὥσπερ τοῖς μακρᾷ νόσῳ πεπονηκόσι σώμασι διαίτης χρεία καὶ προσοχῆς πλείονος. Ὁ κλέπτης, ἄφεσιν βούλει λαβεῖν; Μηκέτι κλέπτε. Ὁ μοιχεύσας, μηκέτι πυρούσθω. Ὁ πορνεύσας, λοιπὸν ἁγνευέτω. Ὁ ἁρπάσας, ἀποδίδου καὶ προσαποδίδου. Ὁ ψευδομάρτυς, ἀλήθειαν ἄσκησον. Ὁ ἐπίορκος, μηκέτι ὄμνυε, καὶ τὰ ἄλλα πάθη σύντεμνε, ὀργὴν, ἐπιθυμίαν, λύπην, φόβον, ἵνα εὑρεθῇς ἐπὶ τῆς ἐξόδου πρὸς τὸν ἀντίδικον ἐνταῦθα διαλελῦσθαι φθάνων. Ἔστι μὲν οὖν ἀδύνατον ἴσως ἀθρόως ἀποκόψαι πάθη σύντροφα, ἀλλὰ μετὰ Θεοῦ δυνάμεως, καὶ ἀνθρωπείας ἱκεσίας, καὶ ἀδελφῶν βοηθείας, καὶ εἰλικρινοῦς μετανοίας, καὶ συνεχοῦς μελέτης κατορθοῦνται.

XL. Of past things, then, God grants forgiveness, while of future things each man grants it to himself. And this is to repent: to condemn the things that are past, and to beg oblivion of them from the Father, Who alone of all is able to make undone the things that have been done, by the mercy that comes from Him, and with the dew of the Spirit to wipe out former sins. "For in whatever things I find you," says He, "in these will I also judge you"; and at every turn the end of all things cries aloud. Wherefore both for him who has done the greatest good deeds during his life, but at the end has run aground into wickedness, all his former labours are unprofitable, since at the catastrophe of the drama he has been cast out of the contest; and for him who formerly lived a worse and trailing life it is possible, by repenting afterwards, to overcome a wicked manner of life of long duration in the time after his repentance. Yet there is need of much exactness, just as for bodies exhausted by a long sickness there is need of regimen and greater attention. Thief, do you wish to receive forgiveness? Steal no longer. Let him who committed adultery burn with lust no longer. Let him who committed fornication henceforth be chaste. You who robbed, restore and restore with addition. False witness, practise truth. Perjurer, swear no longer, and cut short the rest of the passions—anger, desire, grief, fear—so that at your departure you may be found to have already been reconciled here with your adversary. Now it is perhaps impossible all at once to cut away congenital passions, yet with God's power, and human supplication, and the help of brethren, and sincere repentance, and continual practice they are set right.

ΜΑʹ. Διὸ δεῖ πάντως σε τὸν σοβαρὸν καὶ δυνατὸν καὶ πλούσιον ἐπιστήσασθαι ἑαυτῷ τινα ἄνθρωπον Θεοῦ καθάπερ ἀλείπτην καὶ κυβερνήτην. Αἰδοῦ κἂν ἕνα, φοβοῦ κἂν ἕνα. Μελέτησον ἀκούειν κἂν ἑνὸς παῤῥησιαζομένου καὶ στύφοντος ἅμα καὶ θεραπεύοντος. Οὐδὲ γὰρ τοῖς ὀφθαλμοῖς συμφέρει τὸν ἀεὶ χρόνον ἀκολάστοις μένειν, ἀλλὰ καὶ δακρῦσαι καὶ δηχθῆναί ποτε ὑπὲρ τῆς ὑγιείας τῆς πλείονος. Οὕτω καὶ ψυχῇ διηνεκοῦς ἡδονῆς οὐδὲν ὀλεθριώτερον· ἀποτυφλοῦνται γὰρ ἀπὸ τῆς τήξεως, ἐὰν ἀκίνητος τῷ παῤῥησιαζο-

XLI. Wherefore it is by all means needful for you, the haughty and powerful and rich, to set over yourself some man of God as a trainer and helmsman. Reverence at least one man, fear at least one. Practise listening to at least one who speaks with frankness and at the same time is astringent and heals. For neither is it profitable for the eyes to remain all the time unchastened, but both to shed tears and to smart at times for the sake of greater health. So also for a soul nothing is more destructive than continual pleasure; for it is blinded by the melting away, if it remains unmoved by the frankly speaking

Editors' notes and page, col. 645

Footnotes

(✠) ‹anchor: male dissoluteque vixit› · call in col 646 ✠ P. 948 ED. POTTER.

✠ Page 948 of Potter's edition.

(printed under page 322)

(a) ‹anchor: not visible in the page-foot image› · call in col 646

Matth. VI, 14.

Matthew 6:14.

(printed under page 322)

(b) ‹anchor: not visible in the page-foot image› · call in col 646

Luc. XI, 13.

Luke 11:13.

(printed under page 322)

In Evang. apocr.

In an apocryphal Gospel.

(printed under page 322)

(d) ‹anchor: eique reconciliatum esse› · call in col 646

Matth. V, 14.

Matthew 5:14 [as printed].

(printed under page 322)

(42) ‹anchor: not visible in the page-foot image› · call in col 646

Ἐφ' οἷς. Justinus martyr in Dialogo cum Tryphone Judaeo, p. 26 ed. Paris. : Διὸ καὶ ὁ ἡμέτερος Κύριος Ἰησοῦς Χριστὸς εἶπεν· Ἐν οἷς ἂν ὑμᾶς καταλάβω, ἐν τούτοις καὶ κρινῶ. « Quocirca et Dominus noster Jesus Christus dixit : In quibus vos deprehendo, in eis etiam judicabo. » Conf. quae adnotavit Cl. Grabius in Spicileg. saec. I, p. 327.

Ἐφ' οἷς ("in which"). Justin Martyr, in the Dialogue with Trypho the Jew, p. 26 of the Paris edition: "Wherefore our Lord Jesus Christ also said: In whatever things I overtake you, in these I shall also judge you." ("Wherefore our Lord Jesus Christ also said: In what things I catch you, in them also I shall judge you.") Compare what the celebrated Grabe noted in his Spicilegium, first century, p. 327.

(printed under page 322)

(43) ‹anchor: not visible in the page-foot image› · call in col 646

Ἀνόητοι. Scribe ἀνόνητοι, « inutiles. »

Ἀνόητοι ("foolish"). Write ἀνόνητοι, "useless."

(printed under page 322)

(44) ‹anchor: καθάπερ ἀλείπτην› · call in col 646

Ἀλείπτην. Simili sensu verbum ἀλείφειν adhibet Stromat. II, pag. 484 : Πάσης τοίνυν ἀρετῆς μεμνημένος ὁ θεῖος νόμος, ἀλείφει μάλιστα τὸν ἄνθρωπον τὴν ἐγκράτειαν. « Omnis ergo virtutis cum meminerit lex divina, hominem maxime exercet ad continentiam. »

Ἀλείπτην ("trainer"). He uses the verb ἀλείφειν in a like sense in Stromata II, p. 484: "The divine law, then, mindful of every virtue, trains man above all in self-control." ("Since the divine law is mindful of every virtue, it exercises man above all towards continence.")

(printed under page 322)

(45) ‹anchor: ἀποτυφλοῦνται› · call in col 646

Ἀποτυφλοῦνται. Scribe ἀποτυφλοῦται, sing. num. et paulo superius κατορθοῦται.

Ἀποτυφλοῦνται ("they are blinded"). Write ἀποτυφλοῦται, in the singular number, and a little above, κατορθοῦται.

(printed under page 322)

Footnotes

(✠) ‹anchor: not visible in the page-foot image› · call in col 647 ✠ P. 949 ED. POTTER.

✠ Page 949 of Potter's edition.

(printed under page 323)

(a) ‹anchor: not visible in the page-foot image› · call in col 647

Gal. VI, 7.

Galatians 6:7.

(printed under page 323)

(46) ‹anchor: ὅπου δὲ κλῆρον› · call in col 647

Κλῆρον, ἕνα τέ τινα κληρώσων. Scribe ex Eusebio, κλήρῳ ἕνα γέ τινα κληρώσειν. Conf. idem Eusebius Eccles. Hist. lib. III, c. 23, per totam hanc historiam.

Κλῆρον, ἕνα τέ τινα κληρώσων ("a clergy, to appoint by lot some one"). Write, from Eusebius, κλήρῳ ἕνα γέ τινα κληρώσειν ("to enrol some one in the clergy"). Compare the same Eusebius, Ecclesiastical History, book III, ch. 23, for the whole of this story.

(printed under page 323)

(47) ‹anchor: λέγουσιν ἔνιοι› · call in col 647

Ἔνιοι. Smyrna erat, si Chron. Alexandr. fides. FELL.

Ἔνιοι ("some"). It was Smyrna, if the Alexandrian Chronicle is to be believed. FELL.

(printed under page 323)

Page

running head: 647 CLEMENTIS ALEXAND
marginal letters: A animo assidua; B pœnitendo redeant.; C viso juvene; D præmatura potitum
old-edition numerals: 949 ED. POTTER. before tradita narratio
other: facing Latin version, not set

PG 9:648

μένῳ διαμείνῃ λόγῳ. Τοῦτον καὶ ὀργισθέντα φοβήθητι, καὶ στενάξαντα λυπήθητι, καὶ ὀργὴν παύοντα αἰδέσθητι, καὶ κόλασιν παραιτουμένῳ φθάσον. Οὗτος ὑπὲρ σοῦ πολλὰς νύκτας ἀγρυπνησάτω, πρεσβεύων ὑπὲρ σοῦ πρὸς Θεὸν, καὶ λιτανείαις συνήθεσι μαγεύων τὸν Πατέρα. Οὐ γὰρ ἀντέχει τοῖς τέκνοις αὐτοῦ τὰ σπλάγχνα δεομένοις. Δεήσεται δὲ καθαρῶς ὑπὸ σοῦ προτιμώμενος ὡς ἄγγελος τοῦ Θεοῦ, καὶ μηδὲν ὑπὸ σοῦ λυπούμενος, ἀλλ' ὑπὲρ σοῦ. Τοῦτ' ἔστι μετάνοια ἀνυπόκριτος. « Θεὸς οὐ μυκτηρίζεται, » οὐδὲ προσέχει κενοῖς ῥήμασι· μόνος γὰρ ἀνακρίνει μυελοὺς καὶ νεφροὺς καρδίας, καὶ τῶν ἐν πυρὶ κατακούει, καὶ τῶν ἐν κοιλίᾳ κήτους ἱκετευόντων ἐξακούει, καὶ πᾶσιν ἐγγύς ἐστι τοῖς πιστεύουσι, καὶ πόῤῥω τοῖς ἀθέοις, ἂν μὴ μετανοήσωσιν.

word. Fear this man when he is angry, and be grieved when he groans, and reverence him when he stays his anger, and anticipate him when he deprecates punishment. Let this man keep vigil for you through many nights, interceding for you with God, and charming the Father with his wonted litanies. For He does not hold out against His children when they entreat His bowels of compassion. And he will entreat purely, being honoured by you as an angel of God, and in nothing grieved by you, but on your behalf. This is unfeigned repentance. "God is not mocked," nor does He give heed to empty words; for He alone searches out the marrow and reins of the heart, and hears those in the fire, and hearkens to those supplicating in the belly of the whale, and is near to all who believe, and far from the godless, unless they repent.

ΜΒʹ. Ἵνα δὲ ἔτι θαῤῥῇς, οὕτω μετανοήσας ἀληθῶς, ὅτι σοι μένει σωτηρίας ἐλπὶς ἀξιόχρεως, ἄκουσον μῦθον, οὐ μῦθον, ἀλλὰ ὄντα λόγον περὶ Ἰωάννου τοῦ ἀποστόλου παραδεδομένον καὶ μνήμῃ πεφυλαγμένον. Ἐπειδὴ γὰρ τοῦ τυράννου τελευτήσαντος, ἀπὸ τῆς Πάτμου τῆς νήσου μετῆλθεν ἐπὶ τὴν Ἔφεσον, ἀπῄει παρακαλούμενος καὶ ἐπὶ τὰ πλησιόχωρα τῶν ἐθνῶν, ὅπου μὲν ἐπισκόπους καταστήσων, ὅπου δὲ ὅλας Ἐκκλησίας ἁρμόσων, ὅπου δὲ κλῆρον, ἕνα τέ τινα κληρώσων ὑπὸ τοῦ Πνεύματος σημαινομένων. Ἐλθὼν καὶ ἐπί τινα τῶν οὐ μακὰν πόλεων (ἧς καὶ τοὔνομα λέγουσιν ἔνιοι) καὶ τὰ ἄλλα ἀναπαύσας τοὺς ἀδελφοὺς, ἐπὶ πᾶσι τῷ καθεστῶτι προσβλέψας ἐπισκόπῳ, νεανίσκον ἱκανὸν τῷ σώματι καὶ τὴν ὄψιν ἀστεῖον καὶ θερμὸν ἰδών· « Τοῦτον, ἔφη, σοὶ παρατίθεμαι μετὰ πάσης σπουδῆς ἐπὶ τῆς Ἐκκλησίας καὶ τοῦ Χριστοῦ μάρτυρος. » Τοῦ δὲ δεχομένου καὶ πάνθ' ὑπισχνουμένου, καὶ πάλιν τὰ αὐτὰ διετείλατο καὶ διεμαρτύρατο. Καὶ ὁ μὲν ἐπὶ τὴν Ἔφεσον ἀπῇρεν· ὁ δὲ πρεσβύτερος ἀναλαβὼν οἴκαδε τὸν παραδοθέντα νεανίσκον, ἔτρεφε, συνεῖχεν, ἔθαλπε, τὸ τελευταῖον ἐφώτισε. Καὶ μετὰ τοῦτο ὑφῆκε τῆς πλείονος ἐπιμελείας καὶ παραφυλακῆς, ὡς τὸ τέλεον αὐτῷ φυλακτήριον ἐπιστήσας τὴν σφραγῖδα τοῦ Κυρίου. Τῷ δὲ ἀνέσεως πρὸ ὥρας λαβομένῳ προσφθείρονταί τινες ἥλικες ἀργοὶ, καὶ ἀπεῤῥωγότες, ἐθάδες κακῶν. Καὶ πρῶτον μὲν δι' ἑστιάσεων πολλῶν πολυτελῶν αὐτὸν ἐπάγονται· εἶτά που καὶ νύκτωρ ἐπὶ λωποδυσίαν, ἐξιόντες συνεπάγονται· εἶτά τι καὶ μεῖζον συμπράττειν ἠξίουν. Ὁ δὲ κατ' ὀλίγον προσειθίζετο, καὶ διὰ μέγεθος φύσεως ἐκστὰς, ὥσπερ ἄστομος καὶ εὔρωστος ἵππος, ὀρθῆς ὁδοῦ, καὶ τὸν χαλινὸν ἐνδακὼν, μειζόνως κατὰ τῶν βαράθρων ἐφέρετο. Ἀπογνοὺς δὲ τελέως τὴν ἐν Θεῷ σωτηρίαν, οὐδὲν ἔτι μικρὸν διενοεῖτο, ἀλλὰ μέγα τι πράξας, ἐπειδήπερ ἅπαξ ἀπόλωλεν, ἴσα τοῖς ἄλλοις παθεῖν ἠξίου. Αὐτοὺς δὲ τούτους ἀναλαβὼν καὶ λῃστήριον συγκροτήσας, ἕτοιμος λῄσταρχος ἦν, βιαιότατος,

XLII. And that you may be still more confident, when you have thus truly repented, that there remains for you a trustworthy hope of salvation, hear a tale—not a tale, but a true account concerning John the apostle, handed down and preserved in memory. For when after the tyrant's death he removed from the island of Patmos to Ephesus, he used to go away when invited even to the neighbouring territories of the nations, in some places to appoint bishops, in some to set in order whole Churches, and in some to appoint to the clergy some one man of those indicated by the Spirit. Having come also to one of the cities not far off (the name of which also some mention) and having in other respects refreshed the brethren, besides all this he looked towards the bishop who had been appointed, having seen a youth of goodly stature and winsome appearance and ardent spirit, and said: "This youth I commit to your keeping with all earnestness in the presence of the Church and of Christ as witness." And when the bishop accepted him and promised all things, again he gave the same charge and called the same witnesses to attest it. And the one departed for Ephesus; while the presbyter, taking home the youth committed to him, reared him, kept him with him, cherished him, and finally enlightened him in baptism. And after this he relaxed his greater care and watchfulness, as having set over him the perfect safeguard, the seal of the Lord. Now when he obtained premature relaxation, certain idle and dissolute youths of his own age, habituated to evil deeds, corruptly attached themselves to him. And first they led him on through many sumptuous banquets; then setting out somewhere by night for highway robbery, they took him along with them; then they urged him to join in doing something even greater. And little by little he grew accustomed to it; and through greatness of nature starting aside, like a hard-mouthed and puissant horse, from the straight road, and taking the bit between his teeth, he rushed the more violently down the precipices. And despairing completely of salvation in God, he no longer meditated anything small, but having done something great, inasmuch as he was once for all lost, he resolved to suffer the same fate as the rest. And taking these very men and forming a band of robbers, he was a ready robber-chief, most violent,

Editors' notes and page, col. 648

Page

running head: ENTIS ALEXANDRINI 648
marginal letters: A μένῳ διαμείνῃ; B ΜΒʹ. Ἵνα; C ἐπισκόπῳ, νεανίσκον; D επάγονται· εἶτά
old-edition numerals: (none)
other: begins with fragment (-μένῳ) from col 645

PG 9:649

μιαιφονώτατος, χαλεπώτατος. Χρόνος ἐν μέσῳ, καί τινος ἐπιπεσούσης χρείας, ἀνακαλοῦσι τὸν Ἰωάννην. Ὁ δὲ, ἐπειδὴ τὰ ἄλλα ὧν χάριν ἧκε κατεστήσατο, « Ἄγε δὴ, ἔφη, ὦ ἐπίσκοπε, τὴν παρακαταθήκην ἀπόδος ἡμῖν, ἣν ἐγώ τε καὶ ὁ Σωτήρ σοι παρακατεθέμεθα ἐπὶ τῆς Ἐκκλησίας, ἧς προκαθέζῃ, μάρτυρος. » Ὁ δὲ τὸ μὲν πρῶτον ἐξεπλάγη, χρήματα οἰόμενος, ἅπερ οὐκ ἔλαβε, συκοφαντεῖσθαι· καὶ οὔτε πιστεύειν εἶχεν ὑπὲρ ὧν οὐκ εἶχεν, οὔτε ἀπιστεῖν Ἰωάννῃ. Ὡς δὲ· « Τὸν νεανίσκον, εἶπεν, ἀπαιτῶ καὶ τὴν ψυχὴν τοῦ ἀδελφοῦ, » στενάξας κάτωθεν ὁ πρεσβύτης καί τι καὶ ἐπιδακρύσας· « Ἐκεῖνος, ἔφη, τέθνηκε. Πῶς, καὶ τίνα θάνατον; Θεῷ τέθνηκεν, εἶπεν. Ἀπέβη γὰρ πονηρὸς καὶ ἐξώλης, καὶ τὸ κεφάλαιον, λῃστής· καὶ νῦν ἀντὶ τῆς ἐκκλησίας τὸ ὄρος κατείληφε μεθ' ὁμοίου στρατιωτικοῦ. » Καταῤῥηξάμενος οὖν τὴν ἐσθῆτα ὁ ἀπόστολος, καὶ μετὰ μεγάλης οἰμωγῆς πληξάμενος τὴν κεφαλήν· « Καλόν γε, ἔφη, φύλακα τῆς τἀδελφοῦ ψυχῆς κατέλιπον. Ἀλλ' ἵππος ἤδη μοι παρέστω, καὶ ἡγεμὼν γινέσθω μοί τις τῆς ὁδοῦ. » Ἔλαυνεν ὥσπερ εἶχεν αὐτόθεν ἀπὸ τῆς ἐκκλησίας. Ἐλθὼν δὲ εἰς τὸ χωρίον, ὑπὸ τῆς προφυλακῆς τῶν λῃστῶν ἁλίσκεται, μήτε φεύγων, μήτε παραιτούμενος, ἀλλὰ βοῶν· « Ἐπὶ τοῦτ' ἐλήλυθα, ἐπὶ τὸν ἄρχοντα ὑμῶν ἀναγάγετέ με. » Ὅς τέως, ὥσπερ ὥπλιστο, ἀνέμενεν. Ὡς δὲ προσιόντα ἐγνώρισε τὸν Ἰωάννην, εἰς φυγὴν αἰδεσθεὶς ἐτράπετο. Ὁ δὲ ἐδίωκεν ἀνὰ κράτος, ἐπιλαθόμενος τῆς ἡλικίας τῆς ἑαυτοῦ, κεκραγώς· « Τί με φεύγεις, τέκνον, τὸν σαυτοῦ πατέρα, τὸν γυμνὸν, τὸν γέροντα; Ἐλέησόν με, τέκνον· μὴ φοβοῦ· ἔχεις ἔτι ζωῆς ἐλπίδα. Ἐγὼ Χριστῷ δώσω λόγον ὑπὲρ σοῦ· ἂν δέῃ, τὸν σὸν θάνατον ἑκὼν ὑπομενῶ, ὡς ὁ Κύριος τὸν ὑπὲρ ἡμῶν· ὑπὲρ σοῦ τὴν ψυχὴν ἀντιδώσω τὴν ἐμήν. Στῆθι, πίστευσον· Χριστός με ἀπέστειλεν. » Ὁ δὲ ἀκούσας πρῶτον μὲν ἔστη κάτω βλέπων· εἶτα ἔῤῥιψε τὰ ὅπλα, εἶτα τρέμων ἔκλαε πικρῶς. Προσελθόντα δὲ τὸν γέροντα, περιέλαβεν ἀπολογούμενος ταῖς οἰμωγαῖς ὡς ἐδύνατο, καὶ τοῖς δάκρυσι βαπτιζόμενος ἐκ δευτέρου, μόνην ἀποκρύπτων τὴν δεξιάν. Ὁ δὲ ἐγγυώμενος, ἐπομνύμενος, ὡς ἄφεσιν αὐτῷ παρὰ τοῦ Σωτῆρος εὕρηται, δεόμενος, γονυπετῶν, αὐτὴν τὴν δεξιὰν ὡς ὑπὸ τῆς μετανοίας κεκαθαρμένην καταφιλῶν, ἐπὶ τὴν ἐκκλησίαν ἐπανήγαγε. Καὶ δαψιλέσι μὲν εὐχαῖς ἐξαιτούμενος, συνεχέσι δὲ νηστείαις συναγωνιζόμενος, ποικίλαις δὲ ῥήσεσι λόγων κατεπᾴδων αὐτοῦ τὴν γνώμην, οὐ πρότερον ἀπῆλθεν, ὥς φασι, πρὶν αὐτὸν κατέστησε τῇ Ἐκκλησίᾳ, διδοὺς μέγα παράδειγμα μετανοίας ἀληθινῆς καὶ μέγα γνώρισμα παλιγγενείας, τρόπαιον ἀναστάσεως ἐλπιζομένης, ὅταν ἐν τῇ συντελείᾳ τοῦ αἰῶνος οἱ ἄγγελοι τοὺς ἀληθῶς μετανοοῦντας δέξωνται εἰς ἐπουρανίους σκηνὰς, φαιδρῶς γεγηθότες, ὑμνοῦντες, ἀνοιγνύντες τοὺς οὐρανούς· πρὸ δὲ πάντων αὐτὸς ὁ Σωτὴρ προα-

most bloody, most cruel. Time passed in the interval, and when some need befell, they recalled John. And he, when he had set in order the other matters on account of which he had come, said: "Come now, O bishop, restore to us the deposit which both I and the Saviour committed to your keeping in the presence of the Church over which you preside as witness." Now at first he was confounded, thinking that he was being falsely accused regarding money which he had not received; and he was able neither to believe concerning things which he did not have, nor to disbelieve John. But when he said, "I demand back the youth and the soul of the brother," the old man, groaning from the depths of his heart and shedding some tears as well, said: "That one is dead." "How, and by what death?" "He is dead to God," said he. "For he turned out wicked and abandoned, and to sum it all up, a robber; and now instead of the church he has occupied the mountain with a band of men like himself." Tearing his garment, therefore, and beating his head with loud lamentation, the apostle said: "A fine guardian indeed of our brother's soul did I leave behind! But let a horse be brought for me at once, and let someone become my guide for the road." He rode just as he was straightway from the church. And having come to the place, he was captured by the outpost of the robbers, neither fleeing nor begging off, but crying aloud: "For this I have come; lead me up to your leader." He in the meantime, armed as he was, waited. But when he recognized John as he approached, struck with shame he turned to flight. And John pursued him with all his might, forgetting his own age, crying aloud: "Why do you flee me, my child—your own father, unarmed, an old man? Pity me, my child; fear not; you still have hope of life. I will give account to Christ for you; if need be, I will willingly endure your death, as the Lord endured death for us; for you I will give my own life in exchange. Stand, believe; Christ has sent me." And on hearing this, first he stood looking down; then he threw away his weapons, then trembling he wept bitterly. And when the old man approached, he embraced him, excusing himself with lamentations as best he could, and being baptized a second time with his tears, hiding only his right hand. And the apostle, pledging himself and swearing that he had found forgiveness for him from the Saviour, entreating, falling on his knees, kissing that very right hand as having been cleansed by repentance, led him back to the church. And interceding with abundant prayers, and struggling together with him in continual fastings, and charming his mind with varied utterances of words, he did not depart beforehand, as they say, until he restored him to the Church, giving a great example of true repentance and a great token of regeneration, a trophy of a resurrection hoped for, when at the consummation of the age the angels shall receive those who truly repent into heavenly tabernacles, radiantly rejoicing, singing hymns, opening the heavens; and before all, the Saviour Himself goes

Editors' notes and page, col. 649

Footnotes

(✠) ‹anchor: not visible in the page-foot image› · call in col 650 ✠ P. 950 ED. POTTER.

✠ Page 950 of Potter's edition.

(printed under page 324)

(48) ‹anchor: not visible in the page-foot image› · call in col 650

Στενάξας. Anastas. Sinaita, στενάζει μέγα ἐκ βάθους· εἶτα δακρύει. FELL.

Στενάξας ("groaning"). Anastasius Sinaita: "he groans greatly from the depths; then he weeps." FELL.

(printed under page 324)

(49) ‹anchor: ποικίλαις δὲ ῥήσεσι› · call in col 650

Ῥήσεσι. Cod. Reg., Gall., σειρῆσι λόγων, ut et Niceph. lib. II, c. 42. ID.

Ῥήσεσι ("with sayings"). The Royal (French) codex has σειρῆσι λόγων ("with siren-songs of words"), as does Nicephorus, book II, ch. 42. The same [Fell].

(printed under page 324)

(50) ‹anchor: τῇ Ἐκκλησίᾳ, διδοὺς› · call in col 650

Διδούς. Anastas. Sinaita addit, ἕως αὐτὸν παῖδα μεθ' ἑαυτοῦ ἐν τῇ Ἐκκλησίᾳ συνήγαγε. ID.

Διδούς ("giving"). Anastasius Sinaita adds: "until he had brought him, as a son, with himself into the Church." The same [Fell].

(printed under page 324)

(51) ‹anchor: γνώρισμα παλιγγενείας› · call in col 650

Παλιγγενείας. Scribe παλιγγενεσίας.

Παλιγγενείας. Write παλιγγενεσίας ("of regeneration").

(printed under page 324)

(52) ‹anchor: ἀναστάσεως ἐλπιζομένης› · call in col 650

Ἐλπιζομένης. Sic Anastas. Sinaita; βλεπομένης, Euseb. FELL.

Ἐλπιζομένης ("hoped for"). So Anastasius Sinaita; Eusebius has βλεπομένης ("seen"). FELL.

(printed under page 324)

Page

running head: QUIS DIVES SALVETUR. 650
marginal letters: A ferebatur. Jam; B Ad hæc; C fratris custodem; D sustinebo, quemadmodum
old-edition numerals: 347 before Jam itaque; 950 ED. POTTER. before habebat, sic
other: facing Latin version, not set

PG 9:651

παντᾷ δεξιούμενος, φῶς ὀρέγων ἄσκιον, ἄπαυστον· ὁδηγῶν εἰς τοὺς κόλπους τοῦ Πατρὸς, εἰς τὴν αἰώνιον ζωὴν, εἰς τὴν βασιλείαν τῶν οὐρανῶν. Πιστευέτω καὶ ταῦτά τις καὶ Θεοῦ μαθηταῖς, καὶ ἐγγυητῇ Θεῷ, προφητείαις, Εὐαγγελίοις, λόγοις ἀποστολικοῖς· τούτοις συζῶν καὶ τὰ ὦτα ὑπέχων, καὶ τὰ ἔργα ἀσκῶν, ἐπ' αὐτῆς τῆς ἐξόδου τὸ τέλος καὶ τὴν ἐπίδειξιν τῶν δογμάτων ὄψεται. Ὁ γὰρ ἐνταῦθα τὸν ἄγγελον τῆς μετανοίας προσιέμενος οὐ μετανοήσει τότε, ἡνίκα ἂν καταλίπῃ τὸ σῶμα, οὐδὲ καταισχυνθήσεται τὸν Σωτῆρα προσιόντα μετὰ τῆς αὐτοῦ δόξης καὶ στρατείας ἰδών· οὐ δέδιε τὸ πῦρ. Εἰ δέ τις αἱρεῖται μένειν καὶ ἐξαμαρτάνειν ἑκάστοτε ἐπὶ ταῖς ἡδοναῖς, καὶ τὴν ἐνταῦθα τρυφὴν τῆς αἰωνίου ζωῆς προτιμᾷ, καὶ διδόντος τοῦ Σωτῆρος ἄφεσιν ἀποστρέφεται· μήτε τὸν Θεὸν ἔτι, μήτε τὸν πλοῦτον, μήτε τὸ προσπεσεῖν αἰτιάσθω, τὴν δὲ ἑαυτοῦ ψυχὴν ἑκουσίως ἀπολλυμένην. Τῷ δὲ ἐπιβλέποντι τὴν σωτηρίαν καὶ ποθοῦντι, καὶ μετὰ ἀναιδείας καὶ βίας αἰτοῦντι παρέξειν, τὴν ἀληθινὴν κάθαρσιν καὶ τὴν ἄτρεπτον ζωὴν δώσει ὁ Πατὴρ ἀγαθὸς ὁ ἐν τοῖς οὐρανοῖς· ᾧ διὰ τοῦ Παιδὸς Ἰησοῦ Χριστοῦ, τοῦ Κυρίου ζώντων καὶ νεκρῶν, καὶ διὰ τοῦ ἁγίου Πνεύματος εἴη δόξα, τιμὴ, κράτος, αἰώνιος μεγαλειότης, καὶ νῦν καὶ ἀεὶ, καὶ εἰς γενεὰς γενεῶν, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

meets him, welcoming him with His right hand, holding forth a shadowless, unceasing light, leading him into the bosom of the Father, into eternal life, into the kingdom of the heavens. Let a man believe these things both from God's disciples and from God Who is surety, from prophecies, Gospels, and apostolic words; living with these, and lending his ears to them, and practising their works, at his very departure he shall see the end and the demonstration of the doctrines. For he who here receives the angel of repentance shall not repent then, when he leaves the body, nor shall he be put to shame when he sees the Saviour approaching with His glory and host; he does not fear the fire. But if anyone chooses to remain and sin continually in pleasures, and values the luxury here above eternal life, and turns away when the Saviour grants forgiveness, let him no longer blame either God, or wealth, or his having fallen before, but his own soul, which perishes of its own will. But to him who looks towards salvation and desires it, and asks with shamelessness and urgency that He bestow it, the good Father Who is in the heavens will give true cleansing and unchangeable life; to Whom through the Son Jesus Christ, the Lord of the living and the dead, and through the Holy Spirit, be glory, honour, might, and eternal majesty, both now and ever, and unto generations of generations, and unto the ages of the ages. Amen.

Editors' notes and page, col. 651

Footnotes

(✠) ‹anchor: not visible in the page-foot image› · call in col 651 ✠ P. 951 ED. POTTER.

✠ Page 951 of Potter's edition.

(printed under page 325)

(53) ‹anchor: not visible; the note concerns "poenitentiae angelum"› · call in col 651

Respicere videtur poenitentiae angelum, de quo frequens occurrit mentio in Hermetis Pastore FELL.

He seems to have in view the angel of repentance, of whom frequent mention occurs in the Shepherd of Hermas. FELL.

(printed under page 325)

Page

running head: 651 CLEMENS ALEXANDRINUS. 652
marginal letters: A παντᾷ δεξιούμενος; B μαρτάνειν ἑκάστοτε; C καὶ εἰς τοὺς αἰῶνας
old-edition numerals: (none)
other: begins with fragment παντᾷ (of ὑπαντᾷ) broken from previous column; facing Latin version in upper left column and across middle (stolus spondens... saeculorum. Amen.) not set; full-width title of the Excerpta ex Theodoto and the editors' preface below it (Sequentes ex Theodoto ...) follow the homily and belong to the next unit; not set here
other: the column continues with ΕΚ ΤΩΝ ΘΕΟΔΟΤΟΥ ΚΑΙ ΤΗΣ (another unit); not set here