The Rich Man'S Salvation

The Rich Man'S Salvation

THE RICH MAN'S SALVATION

INTRODUCTION

THE Rich Man's Salvation, or, to give the work its literal title, " Who is the rich man that is being saved?' is the only complete example left us of Clement's popular teaching.

Although composed in the form of a sermon, it would seem too long to have been delivered orally on any single occasion.

Possibly it may be the expansion and elaboration of an actual sermon ; but, whether this is so or not, we may be sure that the teaching it contains formed the subject of many a discourse addressed by Clement to the rich Christians of Alexandria.

In all probability the Church came into close touch with the cultured and well-to-do classes earlier at Alexandria than elsewhere.

Consequently, the problem of reconciling Christianity with the possession of worldly wealth would be likely to have become acute there in the second century.

It was not an easy problem to solve.

The rich man who was well-disposed towards the new religion had to consider many things which, as Clement in this treatise admits, often drove him to the conclusion that the Church had no place for him.

There was

CLEMENT OF ALEXANDRIA

the poor and simple life of Christ Himself and of His apostles ; there were the numerous gospel warnings about the dangers of wealth ; there was the severe command to the rich man to sell all that he had ; there was the communism of the first Christians ; there was the undoubted fact that the Church had spread among poor people and had always been chiefly composed of them.

All these considerations, augmented and strengthened by the conviction that a gospel of the eternal life had but little to do with comfort in this world, made it difficult both for the rich to enter the Church and for the poor to receive them there without jealousy or suspicion.

Clement's extensive learning, for the acquisition of which money and leisure were certainly necessary, and his familiarity with the customs of refined society, show that he was himself a man of at least some wealth and position.

He was therefore personally interested in the question which he sets out to answer in the work now before us.

He takes as a basis for his inquiry the passage about the rich man in St. Mark x. 17-31.

Here was the hardest stumbling-block of all to the rich who wanted to become Christians, and Clement removes it in characteristic fashion by denying that Christ's words mean what they seem to say.

Apparently it never occurred to him that, on the theory of " diversities of gifts," one man might be ordered to give up his wealth and another to keep it for wise and generous use.

He knew that even in pre-Christian days some men had felt that their highest work could only be done at the cost of sacrificing their possessions ; but he was unwilling to allow that Anaxagoras, Democritus and Crates had, to the

THE RICH MAN'S SALVATION

best of their ability, fulfilled the very ideal that Christ had placed before the rich man.

It must be something fundamentally different from this that Christ meant, so Clement says.

What then was His meaning?

The wealth He bade His questioner renounce must be taken in a spiritual sense ; it was a wealth of passions, a brood of sins in the soul ; not money itself, but the love of money.

The rich man might have kept his wealth, and by following Jesus have learned to use it rightly.

All that rich men in general have to do, therefore, is to eradicate selfishness and to spend their money liberally for the relief of their poorer brethren, who by interceding with God for such benefactors will return an abundant recompense.

As a result of this exegesis we are robbed of one of the most striking appeals to a man's heroism and contempt of consequences that even the gospels contain.

There can be no question that the Christian Church has suffered much, and is still suffering, from that avoidance of the plain meaning of historical records which is characteristic of the Alexandrine system of spiritual or allegorical interpretation.

It would, however, be unfair, as well as ungracious, to lay the whole blame of this upon Clement.

He was but the exponent of a system for which the age in which he lived was responsible.

Nor must we forget the positive advantages that were gained by this interpretation.

The mission of Clement and the Alexandrine Church was to give Christianity a firm footing in the world, and to allow it to assimilate all that was good of human thought and culture.

In Clement's day the belief in a speedy return of Christ was passing away, and consciously or unconsciously

CLEMENT OF ALEXANDRIA

the Church was preparing for its own continuance as a permanent institution in human society

; a citizenship on earth was being claimed alongside of St.

Paul's "citizenship in heaven."

When once this is admitted, neither philosophy, nor science, nor art, nor even the leisure and refinement that are associated with wealth, can be utterly excluded from the Church.

In the Stromateis we see Clement boldly claiming for Greek philosophy a place in the life of " we Christian people ; in the " Rich Man's Salvation see him making the same bold claim on behalf of wealth.

There is no virtue, he says, in beggary ; there are certain good things which wealth alone can bring ; and if the rich man will but learn to spend his riches in the alleviation of suffering and the brightening and comforting of other lives, he need not despair of a place among the followers of Christ.

The present translation of " The Rich Man," like that of the "Exhortation to the Greeks," has been made from Stahlin's edition of Clement, and the text printed here is in the main Stahlin's text.

Any deviations of importance from the reading of the chief manuscript are noted at the foot of each page.

This manuscript is the one in the Escurial library, known as S.

A page is missing from the end of S, and also from the Vatican manuscript which was copied from it.

This page, however, consisting of the story of St.

John and the robber, is almost completely recoverable from Eusebius who quotes it (H.E. iii. 23), and from the Scholia of Maximus Confessor on Dionysius the Areopagite.

About twenty lines are still lost.

A few words that are missing from the first three

THE RICH MAN'S SALVATION

paragraphs have been inserted in the following text according to what seemed the best conjectures available.

Before Stahlin's edition was issued the text of S had been carefully edited and the manuscript described by P. M. Barnard (Texts and Studies, edited by J. Armitage Robinson, D.D., vol. v.

No.

2), who has also published a separate translation

(S.P.C.K.).

TI2 O SniZOMENOS

IIAOT2IO2

935 P.

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^LteV, ort TrapeVre? atVety /cat Sofa^etv rov povov reXeiov /cat > /></)'

T^ / \^>r\ / > ayac/oy ueov, eg ou ra 77avra /cat Ot ou ra TTCLVTCL /cat et? ov TO. TrdVra, TreptaTrroucrt ro<vrov>1 TO yepa? z ev dcr<a)TO) /cat /3opf3opa)$i> /?t'a> </cat>3 TO /cptcret TOU 6eov'

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ro<irrow> Lindner :

Stiihlin.

(The bracketed words and letters are to fill blank spaces in the MS. ) 2 dcKwry KCU 3op/3opcj5et> Lindner :

Stahlin.

</>rat> Segaar.

Combefis.

VTroKl/j.evov MS. a Romans xi. 36.

THE EICH MAN'S SALVATION

1. MEN who offer laudatory speeches as presents to The sin of the rich may rightly be classed, in my opinion, not men only as flatterers and servile, since in the hope of a large return they make a show of granting favours that are really no favours, but also as impious and insidious.

They are impious, because, while neglecting to praise and glorify the only perfect and good

God, from whom are all things and through whom are all things and to whom are all things,* they invest with His prerogative men who are wallowing in a riotous and filthy life and, in short, are lying under the judgment of God.

They are insidious, because, although mere abundance is by itself quite enough to puff' up the souls of its possessors, and to corrupt them, and to turn them aside from the way by which salvation can be reached, these men bring fresh delusion to the minds of the rich by exciting them with the pleasures that come from their immoderate praises, and by rendering them contemptuous of absolutely everything in the world except the wealth which is the cause of their being admired.

In the words of the proverb, they carry fire to fire, 6 when 6 A common Greek proverb, equivalent to our " Carrying coals to Newcastle."

See Plato, Laws 666 A.

The verb translated "carry" means literally "to conduct water through pipes."

CLEMENT OF ALEXANDRIA

rV(f)OV .TravrXoVVr.S KO.I OJKOV riOevres fiapel (frvcret, <j>opriov fiapvrepov, ov ^XP^IV df^aip^lv /Cat TTCpiKOTTreLV, COS CT^aAepOU VOO")jfj,aros /cat 6avarr](f>6pov rco yap vifjov^evco /cat

dvri<jrpo(f)os rj Trpos TO fjLcyaXvvo/Jievco TrapaWTr^yev TO.TTZIVOV jLtera^oA^ /cat TTTOOOIS, cos 6 Oelos 8t8acr/cet Aoyo?. e/xot 8e 0atVerat /xa/cpa> (fciXavdpcoTTorepov elvai rov 6epaTTVLV <dveXv6epcos>* TOVS TT\OVrovvras </cat 77atvetv>3 eVt KCLKCO TO ovvaipeaOai, avros a9ai> 5 aVavTa TOP* SuvaTO^ rpoTrov, rovro Trapa deov rov fiefiaicos /cat Tot? eavrov Te/cvot? Ta roiavra Trpo'iefjievov, rovro

td TT^? xaP Lr S r v o-corfjpos la)jj.vovs ras oe Aoya> ifjv)(as avrtov, <j>corit,ovras /cat TTpoadyovras errl rr)i> rrjs dXrjOeias Krrjaiv, fjs o rv^cov /cat epyot? dya^ot?

XXafjL7rpw6fJi:VOS jJiovos TO 7 fipafizlov rfjs alcoviov ^corjs dvaipijaerai,.

SetTat 8e /cat

VX*1 fax^S evpcoorrov /cat Xnrapovs &XP 1 r*) ? eoxdrrjs rjfjiepas rov fiiov o-VfJLijL/jLrpr]fjLvrjs /cat <r)> s rroXirela StaOeaecos XP^l^rfs Ka^

\M>V'I\LVV

/cat Tracrat?

Tat? eVToAat? TOU acorfjpos eTreKreLvofjLevrjs.

KtvSuvei^et 8e ou^ aTrAouv Tt e^vat TO amov TOU rty acorripiav -^aXerrcorepav rols rrXovrovai OOKCLV

7) Tot? dxprjfjLarois rcov dvdpcbrrtov , aAAd Trot/ctAov. ot fjiV yap avroOev /cat rrpoxeipcos aKOvaavres rfjs rov Kvpiov (f>covfjs, on paov /ca/x7]Ao? 8td pa<f)ioos OLKovaerat, r) rrXovaios els rrjv rcov ovpavcov, drroyvovres zavrovs cos ov from Antonii Melissa : missing from MS.

2 <dce\ei>0^pws> Fell.

</cai tiraivelvy Barnard.

4 OV fojTjj/ /cat> Stahlin.

<.Ka.Tepya.$effda.iy Fell.

THE RICH MAN'S SALVATION

they shower pride upon pride, and heap on wealth, heavy by its own nature, the heavier burden of arrogance.

Rather they ought to have diminished and curtailed wealth, as a perilous and deadly disease; for the man who exalts and magnifies himself is in danger of a complete reversal of fortune, namely, the change and fall into low estate, as the divine word teaches. a It seems to me an act far kinder than serThe n vile attention to the rich and praise that does them dJty

S ?f harm, if we share the burden of their life and work out rather to salvation for them by every possible means

; first by the^ich begging them from God, who unfailingly and gladly accords such gifts to His own children, and then by healing their souls with reason, through the Saviour's grace, enlightening them and leading them on to the possession of the truth.

For only he who has reached the truth and is distinguished in good works shall carry off the prize of eternal life.

But prayer requires a sou] that runs its course strong and persevering until the last day of life, and the Christian citizenship requires a disposition that is good and steadfast and that strains to fulfil 5 all the Saviour's commandments.

2. Now the reason why salvation seems to be Reasons more difficult for the rich than for men without Ratio wealth is probably not a simple one, but complex, seems di For some, after merely listening in an off-hand way to the Lord's saying, that a camel shall more easily creep through a needle's eye than a rich man into the kingdom of heaven, despair of themselves, men a i.e. St. Matthew xxiii.

12.

6 Literally, "stretches out towards."

The same word is used by St. Paul in Philippians iii.

13. c St. Mark x. 25.

6 \6yy Segaar.

A^yw MS.

7 rb Stahlin. euros MS.

<-//> inserted by Barnard.

CLEMENT OF ALEXANDRIA

TO) Koajjiq) rrdvra %api[,6fJLVOL /cat rfjs evravda cos [JiovrjS eavrols VTroXeiTro/Jievrjs drreorrjcrav TrXeov rfjs e/cet oSou, /zi^/cert TroXvrrpay- {jLOvrjaavres fjLrjre rivas rovs rrXovaiovs 6 Seairorrjs

Kal StSacr/caAo? rrpoaayopevei fJLtjre OTTOJS TO aSwarov lv dv9pu)7TOis* Suvaroi' ytVerat. aAAot 8e TOVTO 6p6a)$ ov 7rap(jKvdcravTO rrjv Seoucrav TrapacrKevrjv is TO 2 8e ravra eKarepa TUJV eXm^ofjievajv Tu^etv.

Aeyco 7Tpl

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3. Xp^ TOLVVV

rovs <f)iXaXr)6a)s Kal auOdSa)S TOJV TrXovcriOJV KXrjTOJV fJLr]T av ndXiv VTTOTTlTTTOVTaS aVTOLS Sttt Ot/CCtW (f)lXoKep$iaV, TTptJTOV

5 aTToyvatoiv Kal SrjXovv fjLTO. rfjs Seovarjs e^y^aeco? TCOV Xoyitov fj,ev avrctjv e^aipeiv TO) Aoyaj TI^V Kvr)i>

937 P. TOU KVplOV StOTt OU/C a7TOKKO7TTai T\OV aVTOLS 7] a rrjs fiaaiXeias rcov ovpavwv eav VTTrals evroXals' et^' o770Tav p,d0ajcnv cos SeStaat Seos"

Kal on fiovXojJitvovs avrovs o crcoTrjp da[jLVcos Se^eTat, TOTC Kal Trpo^eiKvuvai

/cat HVOTayojyelv OTTCOS av Kal St* otcov epytov re /cat Sta^ecrecov erravpawro rfjs cAmSo?, co? OUT %dvov KaOevroboris avrols ovre rovvavrov LKT Barnard, avdpuiry T) MS.

2 X^yw Ghisler.

X^wv 3is.

Trepi Barnard.

Airep ^TTI MS.

<5ta/cet/A(?fow> Fell.

/ce^Tjy Combefis.

Kai^V MS. a Literally, "the rich who are called"

; cp.

1 Corinthians i. 24, and Jude ver.

THE RICH MAN'S SALVATION

feeling that they are not destined to obtain life.

So, complying with the world in everything, and clinging to this present life as the only one left to them, they depart further from the heavenward way, taking no more trouble to ask who are the rich men that the Master and Teacher is addressing nor how that which is impossible with men becomes possible.

Others however understand the saying rightly and properly, but, because they make light of the works which bear upon salvation, do not provide the necessary preparation for the satisfaction of their hopes.

In both cases I am speaking of the rich who have learnt of the Saviour's power and His splendid salvation

; with those who are uninitiated in the truth I have little concern.

It is the duty, therefore, of those whose minds Christian* are set on love of truth and love of the brethren, and who neither behave with insolent rudeness salvation towards the rich members of the church,a nor yet Impossible cringe to them through personal love of gain, first, by means of the word of scripture, 6 to banish from them their unfounded despair and to show, with the necessary exposition of the Lord's oracles, that the inheritance of the kingdom of heaven is not completely cut off from them, if they obey the commandments

; and afterwards, when they have learnt that their fears are groundless, and that the Saviour gladly receives them if they desire, to point out and instruct them how and through what kind of works and resolves they can enjoy the object of their hope, which is neither beyond their reach nor, on the contrary, to be obtained without settled purpose.

* Or perhaps, " by means of reason."

See p. 20, n. a.

CLEMENT OF ALEXANDRIA

aAA* ovirep rporfov e^et TO TOJV Iva fJUKpd /cat liriKrjpa fjieydXots /cat d<f>OdproLS rrapa^dXco/jiev, rovrt /cat e<^>' eavrov

Kara KOU^OV rrXovrcov Aoyte'cr$a>.

Kal yap

fjitv on ovvrjaerai VLKO.V /cat o~r<f>di>a>v > \ > 50'

\ \ \ >//}\ J a7TA7TLcras ovo oAcus"

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eATTLOCDV.

ovTios Tis /cat rr^v eTrtyetov ravrrjv '/TeptjSe^A^^teVo?

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VTTofiaXera) <f>eptov yvjjivaarfl fjiev TO) Aoyoj, dyajvo6err] Se TO> XptCTTa)* rpo<j)r) Se avrto /cat rrorov reray^evov rj Kaivr] 'oiaQrjKri rov Kvpiov, Se at evro\ai, Vo~xr)iJLoo-vvr) oe /cat

KOO-{JLOS

at /caAat oLaOeaeis, dydrrr), Trtoris, eAm?, yvcDcrt? dXr)6eias, <e77tet/ceta, > 3 Trpaorr)?, vaTT\ay^via, aefJLVorr]?, LV* , orav <r)>^ ca^arr/ odXmy^ VTTOarjfJL'rjvrj

<ro rXos> 5 rov opo/jiov /cat TT)^ evrevOev eooov 6 KaOdrrep e/c araoiov rov fiiov, /zeT* dyaOov rov crwetSoTO?

TO> d9Xo6err] rrapaarfj vt/ w/JLoXoyrj/JLevos rfjs ava) Trarpioos a^to?, etV

eai'ToO Mayor. eavT< MS.

dicoviri KdviSpwri Ghisler. d/cw^errat /cdr idpuiri MS.

<^7rtet/ceia> Fell (lacuna in MS.).

<r?> inserted by Schwartz.

5 <r6 rAos> inserted by Stahlin (cp. 2 Timothy iv.

7).

TTJJ'

. Zo8ov Stahlin. r^s .

. e^odov MS.

THE RICH MAN'S SALVATION

Well then, as is the case with athletes if we may But effort compare things small and perishable with things s wfth ry great and incorruptible so let him who is rich in athietea this world consider it to be with himself.

For the athlete who has no hope of being able to win and to obtain crowns does not even enrol himself for the contest ; while the one who at heart entertains this hope, but does not submit to hard training and exercises and suitable food, comes out uncrowned and entirely misses the fulfilment of his hopes.

In the same way let not one who is clothed with this a proclaim himself barred at the start from the Saviour's prizes, if, that is, he is faithful and surveys the magnificence of God's love to men

; earthly covering nor, once again, let him hope, by remaining undisciplined and unused to conflict, to partake of the crowns of incorruption without dust and sweat.

But let him come and subject himself to reason 6 as trainer and to Christ as master of the contests.

Let his appointed food and drink be the Lord's new covenant, his exercise the commandments, his grace and adornment the fair virtues of love, faith, hope/ knowledge of the truth, goodness, gentleness, compassion, gravity ; in order that, when the last

signals the end of the race and his departure from the present life as from a course, he may with a good conscience stand before the judge a victor, admitted to be worthy of the fatherland above, into trumpet a i.e. riches.

5 Again we have the comprehensiveness in the meaning of logos.

See p. 20, n. a.

In Clement's thought the different meanings tend to mingle with one another. c See 1 Corinthians xi. 25. d See 1 Corinthians xiii.

13. e See 1 Corinthians xv. 53.

CLEMENT OF ALEXANDRIA

IJLCTOL crre^avcov /cat Kr^pvyfJidrcDV dyyeAt/ccov eT ^erat.

Act?} Toivvv r^Jiiv 6 cratTrjp evrzvdev dpa/xeVot?

TO Aoyou rdXr]9fj /cat ra Trp&rrovra /cat ra acorrjpia cru/x/3aAe'cr$ai rot? dSeA</>cn?

Trpo? re r^v eAm'Sa 77/oojrov avrrjv /cat Sevrepov Trpo?

T-^V T-^? eATTt'So?

Trpocraycoy^v. o Se ^apt^erat Seo/xeVot? /cat airovvTOLS St8acr/cet /cat Auet TT)V ayvotav /cat TT]V CXTTOyp'ojcrtv a.TToaeiera.1, rous" avrovs rrdXiv etcraycov Aoyous" Trept TOJV rrXovoLajv, eauraJv epfjiTjvea? yivo-

. ouSev yap otov ^evov?

/cat e^y^ras' dcr^aAets awrcDv au^t? a/coOcrat rcuv prjTajv, aVep ^ftas" eV rot? euayyeAtot? a^pt vw Sterdpaao-ev df3aaavicrTa>$

/cat St^/zapr^jLteVais' V77O vrjTnorrjTOS d/cpoco/xe^ou?.

'E/CT7OpeuOjLteVou awrou 1 et? oSov rrpocreXGwv rt? eyovvTTerei Xeywv St8dcr/caAe dyaOe, ri | ^COT^V atcovtov /cA^povo/x^crco; o Se 838 P. tVa Aeyetrt jLte dya^ov Aeyet?; oi)Set? dyaflo? ct et? o $0?.

TO,? evroAd? otSa?'

JU.T) jLtot^euar]?, , p,rj /cAe^r;?, ^ i/reuSojLtaprup^crT]?, rt/xa vrarepa crou /cat TT^V /xr^repa. o Se a77O/cpt^et9 ^J' rrdvrcL ravra e(f)vXaa <e/c veorrjTos

Se 'I^crou? e/x^SAe'i/ra?

^yaTr^crev awrov fjiov> /cat etTrev eV crot warepet' et deXeis re'Aeto? etvat, TTCjXrjaov OGCL e^et?

/cat StdSo? Trrcu^ot?, /cat e^et?

Brjaavpov eV ovpavat, /cat Seupo d/coAou^et /xot. o Se aTvyvdaa.s TTL ra> Aoyoj aTrfjXde AfTrou/xevos"

^^ yap e'^coy ^p^/xara TroAAd /cat dypous

7rept/3Ae0aO Barnard, airy MS.

2 <^K veoT-qTfc /xoi'> inserted by Segaar ; see pp. 286, 290.

THE RICH MAN'S SALVATION

which with angelic crowns and proclamations he now ascends.* 4>. May the Saviour grant us power, then, as we A prayer begin our address at this point, to impart to the saviour's brethren true and fitting and salutary thoughts, first help with regard to the hope itself, and secondly with regard to the means of reaching it.

He gives freely to those who need, and teaches them when they ask, and disperses their ignorance, and shakes off their despair, by bringing up again the self-same words about the rich and showing them to be their own sure interpreters and expositors.

For there is nothing like hearing once more the actual sayings w y hich, because in our childishness we listened to them uncritically and mistakenly, have continued until now to trouble us in the gospels.

As He was going forth into the way, one came and The gospel kneeled before Him, saying, Good Master, what shall I Pu ss gfh do that I may inherit eternal life.

And Jesus says, Why r ich man callest thou me good ?

None is good save one, even God.

Thou knowest the commandments ; do not commit ^ adultery, do not kill, do not steal, do not bear false witness, honour thy father and mother.

And he answering says to Him, All these things have I observed from my youth.

And Jesus looking upon him loved him, and said, One thing thou lackest.

If thou wilt be perfect, sell whatsoever thou hast and distribute to the poor, and thou shalt have treasure in heaven ; and come, follow Me.

But his countenance fell at the saying, and he went away sorrowful ; for he was one that had great riches and lauds. a The imagery in this fine passage is taken from the Greek games, which St. Paul also had used as an illustration of the spiritual conflict.

See 1 Corinthians ix. 25.

CLEMENT OF ALEXANDRIA

Se o 'Irjoovs Ae'yet rot?

/.ta^ryrats' avrov'

7760? SuCT/CoAtO? Ot TO, Xprjfjiara XpVTS et<7eAei>(7OI'Tat els rrjv jSacrtAetav rov 6eov. ol oe fiadrjral e'#a/z1 Aoyot? aurou. rrdXiv Se o 'I^crou?

(3ovvro em rots drroKpiOeis Ae'yet aurots" re'/cva, TTWS ^V<JKO\OV ecrrt rous" 7r7TOi9oTas em xprjfJLaaiv el? rrjv f^aaiXeiav rov

0eov elcreXOelv evt<6Xa>s Sta riy? rpu/xaAia? r^s

^SeAd-

KOLjJLTjXos elcreXevoercLL r) irXovaLOS els rrjv fiaaiXeiav rov 6eov. ol oe rrepLaacos e^errX^aorovro Kal vr^S e'Aeyov ris ovv Svvarai crajdTJvcu;

oe ep^Xetfjas avrols elrrev o ri rrapa dvOpwrrois dovvarov, rrapa 6ea) ovvarov. vjp^aro 6 Tlerpos Xeyeiv avraj'

Ibe rjiJ,eiS d(f>r)Ka[jLv rrdvra /cat rjKoXovO^aaiJiev crot. arroKpiQeis oe

'I^crou? Aeyer a/x^v V/JLIV Aeyco, A M > f ^ \ VO \ ~ ^'S\J'

V x o? ay a^ry ra tota /cat yovet?

/cat aoeA^ou?

/cat eVe/cev e/xou /cat eVe/cev rou euayyeAt'ou, r^^jerai iKarovrarrXaaiova. vvv zv raj /catpto rovra) dypovs /cat ^pr^/xara /cat ot/cta? /cat dneXfiovs

ev oe rw ep^oaeVa) loriv atcovtos"

[e^ 8e]

eoovrai ol rrpcoroL ter(* OLCoyfjiajv els rrov; ecr^arot, /cat ot ecr^arot Trptorot.

5. Taura /xev eV rco /cara Map/cov euayyeAtw i > 4

Se rraaiv <rots yeypaTrrat* /cat ev rot? aAAots dva)iJLoXo'yr]fjiVOis dAt'yov /xev tcrco? e'/cao-ra^ou rtov prjfjidrcov evaXXdaaei, rrdvra 8e TT^V avrrjv rrjs yvcjjjjirjs (JVfj,<f>aiviav eVtSetWurat.

Set Se o~a(f>a)s elooras cos ovoev dvOpoorrivcos o o~a>rrjp, aAAa. rrdvra, 6eia aocbia /cat uvariKfj 8t8acr/cet TOU? eavrov, LLTJ '" t '

- /) \ / \ \ ^ V aapKivcos a/cpoacraat rcuv AeyoyLtevcop', aAAa rov et'

1 d$ TTOU ; Stahlin. c/j TTOV MS. dpyov Barnard.

fwTj Ghisler.

^WTJI/ MS.

[6; 5^] Ghisler.

4 <ro?s> inserted by Wilamowitz.

THE RICH MAN'S SALVATION

And Jesus looked round about, and says to His disciples, How hardly shall they that have riches enter into the kingdom of God !

And the disciples were amazed at His words.

But Jesus answering

again says to them, Children, how hard is it for them that trust in riches to enter into the kingdom of God !

A camel shall more easily enter through the eye of the needle, than a rich man into the kingdom of God.

And they were exceedingly astonished and said, Who then can be saved ?

But He looking upon them said. That which is impossible with men is possible with God.

Peter began to say to him, Lo, we have left all and followed thee.

And Jesus answering says, Verily I say to you, whoever leaves his home and parents and brothers and riches for My sake and for the gospel's sake, shall receive back a hundredfold.

To what end is it that in this present time we have lands and riches and houses and brothers with persecutions?

But in the time to come is life eternal.

The first shall be last and the last first.

5. This is written in the gospel according to Mark, The passage and in all the other accepted b gospels the passage [SprSed

as a whole shows the same general sense, though in a merely i -i , i i-j_j_i ^ J/L T literal sense perhaps here and there a little or the wording changes.

And as we are clearly aware that the Saviour teaches His people nothing in a merely human way, but everything by a divine and mystical wisdom, we must not understand His words literally/ a St. Mark x. 17-31.

It will be noticed that the text of St. Mark's gospel used by Clement differed in a number of small points from that with which we are familiar.

6 Clement distinguishes the four gospels from others which he knew, and occasionally uses, but to which he did not attribute the same authority. c The Greek word is "fleshly" or "carnally"; the fleshly meaning was the one that lay on the surface, as con- " trasted with the hidden or spiritual meaning.

" Literally seems the nearest equivalent in modern English.

CLEMENT OF ALEXANDRIA

avros KeKpvfJL^evov vovv [Aero, r$ Kal crvveaeajs epevvdv Kal Karafj.av6a.veiv. feat yap ra vrr* avrov rov Kvpiov ooKovvra rjrrXajadai 77/30? rovs (JLaOrjras rujv fjviyfjievws vrreiprnjievojv ovoev CtAAa 7T\LOVOS CTt Kal VVV rf]S eTTtCTTaO'eCOS'

Seo^eva 8ta rrjv VTrep^dXXovorav rrjs cv avrols VTrcpfioXrjV.

OTTOV 8e Kal ra VTT* avrov Stot^at rot? eaco Kal aurot? rots' TTjS ^acrtAeta? reKvois vrf avrov /caAou/xeVot? ert xpfj^ei (f>povrioo? TrXeiovos, rj rrov ye ra fj,ev aTrXaJS e^evrjvexOai, Kal oia rovro fjurjo 939 P. rrjfjieva rrpos rcov aKOvadvrwv, \ et? oAov 8e TO reXos avro rrjs o-corrjpias oiafiepovra, ecr/ceTracr^eVa

Se dav^aarco Kal vrrepovpavia) oiavoias fidOcc, OVK 7TL7ToXaia)s Se^ecr^at rat? a/coat?

TTpocr-fJKev, dXXd KaOievras rov vovv CTT' auro TO rrvev^ia rov aa>rr]pos Kal TO TT^S* yt'co/ZTy? aTropprjrov.

HyocoT^Tat fjiev yap rjoeais 6 Kvpios rjfjLOJV Kal eptorrjfjia KaraXXr/Xorarov avra), rj t,ajrj Trepl , 6 oajrrjp Trepl o*a)r*<ipias , o StSao-KaAos

rrepl K(f>aXaiov rcov ot,oao~KOfjLeva)V Soy/zaTcuv, < rj > 2 dA^eta rrepl rfjs dXr]6ivrjs ddavaoias, 6 Aoyo? rrepl rov 7rarpo)ov Xoyov, 6 TeAeto? rrepl rfj$ reXeias dvarravoeajs, o d<j>0apro$ rrepl rfjs fiefiaias d<j)6apo-ias

. r)pa)rr)raL rrepl rovrwv vrrep a)V Kal KareXijXvOev, a rraioevei, a StSacr/cet, a Trape^ei, Iva oei<^r) rrjv rov evayyeXiov vrroBeaiv, on Sdcrt? earlv ala>viov ,a)fj$. rrpooLoe Se co?

0e6s"

/cat a fjieXXei Stepajrrjdr)o~eo'6aL Kal a ^Lte'AAet Tts

avra> drroKpiveoOai.

diafapovTa, IffK^Tracr^va Stahlin.

5ta0cp6vrwJ', vuv ws.

2 <^> inserted by Barnard.

THE RICH MAN'S SALVATION

but with due inquiry and intelligence we must search out and master their hidden meaning.

For the sayings which appear to have been simplified by the Lord Himself to His disciples are found even now, on account of the extraordinary degree of wisdom in them, to need not less but more attention than His dark and suggestive utterances.

And when the sayings which are thought to have been fully explained by Him to the inner circle of disciples, to the very men who are called by Him the children of the kingdom,* still require further reflexion, surely those that had the appearance of being delivered in simple form and for that reason were not questioned by the hearers, but which are of importance for the whole end of salvation, and are enveloped in a wonderful and super-celestial depth of thought, should not be taken as they strike the careless ear, but with an effort of mind to reach the very spirit of the Saviour and His secret meaning.

For our Lord and Saviour is pleased to be asked The rich a question most appropriate to Him ; the Life is asked turn about life, the Saviour about salvation, the Teacher about the chief of the doctrines He was teaching, the Truth about the true immortality, the Word about the Father's word, the perfect one about the perfect rest, the incorruptible about the sure incorruption.

He is asked about the things for which He has even come to earth, and which are the objects of His training, His teaching, His bounty

; in order that He may reveal the purpose of the gospel, that it is a gift of eternal life.

As God He knows beforehand both what questions He will be asked and a St. Matt. xiii. 38.

CLEMENT OF ALEXANDRIA

ris yap /cat fJLaXXov r)

TrpofirjTrjs 7rpO(f)r]Ta)V /cat Kvpio? iravTos TrpofrtjTLKOv TTvevfiaTOs ; /cA^et?

Se dyaOos, dwr avTov npairov TOV pTjfJLaros TOVTOV TO evooai/Jiov Xaficov evrevOzv KOI rfjs StSaovcaAta? ap^erai, eTTicrTpefiaiv TOV p,a.07)T7)V em rov Oeov TOV dyaOov Ka.1

TTpwrov Kal JJLOVOV ^cor^s

ra/ztav, fjv

vlos oioujcriv rjfjLlv Trap* Xaficbv.

7. QVKOVV TO

/zeytcrrov /cat /copix^atoTarov TU>V rrpos TTJV ^torjv fJLaOrjfJLOLTOJV 0.770 r^? oipxrjs cv6v? cyKaraOeordau, TTJ $vxfj oel, yvtovai TOV deov TOV alcoviov Kal 8or7]pa alojviajv /cat TrpojTOV /cat vtre

TOV /cat eva /cat dyadov Oeov.

< ov> 1 ecrrt 8ta yvcoaea)? /cat /caraAr^ecos"

CLVTT) yap a /cat daaAevTO? apX1?

Ka ^

^P^ 77"^?

,a>rjs, e 0OV TOV OVTOJS OVTOS Kal TCL OVTa, TOVTZGTl TO, atcuvta, owpov^evov, e^ ou /cat TO etvat rot? a'AAot?

VTrap^ei Kal TO /xetvat Aa^etv.

/xev yap TOVTOV dyvoia OdvaTos ecrrtv, rj Se eTriyvojois avTov Kal ot/cetcocrt? /cat 17 Trpos avTov dyaTrr] Kal 8. TOVTOV ovv npwTov emyvajvat TO> T7]V OVTOJS ^corjv Trapa/ceAeuerat, 6V " ouSet? vojcr/cet et ^TI 6 vlos Kal a> dv 6 vlos aVo eVetra TO [AeyeOos TOV atDTrjpos [ACT

CKCLVOV Ka

Trjv KawoTrjTa Trjs %dpiTOs fjiadelv, OTL orj /caTa TOV

<6r> inserted by Wilamowitz. tt The word used here (tamias) is applied in Homer (Iliad iv. 84) and Plato (Rep. 379 E) to Zeus, and Clement is doubtless alluding to these passages.

6 See St. John v. 26

; xvii.

2. c See St. John xvii. 3.

THE RICH MAN'S SALVATION

what answers will be given Him.

For who should know this more than the prophet of prophets and the Lord of every prophetic spirit ?

And when He is called good, He takes His key-note from this very first word and makes it the starting-point of His teaching, turning the disciple to God who is good, and first of all, and alone dispenser a of eternal life, which the Son gives to us after receiving it from Him. & 7. We must therefore store up in the soul right The first from the beginning the greatest and chiefest of the doctrine doctrines that refer to life, namely, to know the to know s LOW God eternal God as both giver of eternal gifts and first and supreme and one and a good God. c And we can get possession of God through knowledge and apprehension ; for this is a firm and unshakable beginning and foundation of life, the knowledge of God who truly exists and who is the bestower of things that exist, that is, of eternal things, from whom it is that the rest of things take both their existence and their continuance.

Ignorance of Him is death, but full knowledge of Him, and close friendship, and love to Him, and growth in His likeness/ is alone life.

8. He therefore that aims at living the true life Then to

4-V is bidden first to know Him whom " no man knows gaviour except the Son, and he to whomsoever the Son reveals Him " e : and then to understand the Saviour's greatness, next to Him, and the newness of His grace ; because, according to the apostle, " the law d The thought of "becoming like God" is taken from Plato, Theaetetus 176 B, a passage to which Clement often refers. e St. Matthew xi. 27.

CLEMENT OF ALEXANDRIA

OLTToaroXov "6 vd/xo?

Std McoaecDS

e'Sd^r}, TJ /cat rj aXrjOcia Std 'I^aou Xptcrrou"* /cat oi)/c tcra ra Std SovAou TfioTOV StSd/xeva rot?

^TTO [TO]

utou yvrjcriov Scopou/xeVot?. et yow> t/cavd<r ^v o ,a)r)V alcbvLOV Trapacrxetv , fJLOLrrjv jiev 6 CLVTOS TrapaytVerat /cat Tracr^et t' r][Jid$ OLTTO ^Lte^pt roi> cr^/zetou ri^v avdpajTTorrjra Starpe^cuv, ' e'/c veor^TO? jLtarryv Se o Tracras"

TreTTOirjKOJS 940 P. vofjiifjiovs | eVroAa?

Trapa d'AAou atret 2 dOoLvaoiav. ov8e yd/o TreTrA^pcu/ce JJLOVOV rov dAAd /cat ev^i)s > 0,770 Trpwrrjs ^At/eta? d eVet /cat rt /xeya ^ VTrepXa^Trpov y%)a? dyovov WV .7TiOvia.L

TLKTOVCTl

VO.VlKO.l i t,eov<ja 7} epcoj w^posrwv; dAA* e't Tt? ev veorrjcrito /cat TO> /caucrajvt TT^? r/At/cta?

77a/jecr^7]rat ^pdv^/xa TreTravdy /cat Trpeafivrepov TOV Xpovov, dav^acjro? OVTOS dyuivior^s /cat StaTrpeTr?)?

/cat TT)V yi/aj/x^v TroAtd? 3

. dAA' o/xco? OVTOS 6 TOIOVTOS di<pL^a)s TT7TL(jraL, Start aural Trpd?

/xev 8t/catoovvr\v oi)8ev eVSet, ,ajrjs Se oAco?

TrpoaSet* 8to avrrjv atret Trapd rov Sowat p,6vov Swya/ievov /cat 77/30? ftev TOV VOJAOV d'yet Trapprjoiav, TOV 6eov Se rdv utdv t/ceTewet.

'e/c TriaTeaJS etV 77to*Ttv Tacro'eTar co? crcf>aXepa)S ev vd/xoj craAeucov /cat 1 vauAo^aJv et? TOV cra>Tfjpa ^te^op/xt^eTat.

9. '0 youv 'IT^CTOU? ou/c e'Aey^et /xev auTov co? TTCLVTO. rd e/c VOJJLOV /XT) TrerrX-qpajKOTa, dAAd /cat dyaTra /cat eTrt/ctvSwaJS

[roO] Stahlin.

cure? J. A. Robinson.

'rt MS.

7roXt6s Stahlin.

TroXcwrepos MS. a St. John i.

17.

THE RICH MAN'S SALVATION

was given through Moses, grace and truth through Jesus Christ/ ' a and gifts given through a faithful slave b are not equal to those bestowed by a true son.

At any rate, if the law of Moses was able to supply eternal life, it is in vain that the Saviour comes Himself to us and suffers on our account/ running His human course from birth to the cross d

; Moses' law " in vain, too, that he who has kept " from youth all give life the commandments of Moses' law kneels and asks immortality from another.

For not only has he fulfilled the law, but he began to do so right from his earliest years.

For what is there great or especially distinguished about an old age free from the brood of sins that are born of youthful lusts or boiling anger or passion for riches ?

But if a man in the heyday and heat of youth displays a ripe spirit older than his years, he is a wonderful and illustrious champion and hoary in judgment.

Nevertheless the young man in question is positively convinced that while, as regards righteousness, nothing is lacking to him, life is lacking altogether.

So he asks it from Him who alone is able to give it.

As regards the law, too, he speaks with boldness, but to the Son of God he makes supplication.

He passes over "from faith to faith." e As he tosses perilously in the dangerous roadstead of the law he is brought to a safe anchorage with the Saviour.

Certainly Jesus does not convict him of not having fulfilled all the demands of the law.

No, He 6 The reference is to Moses in Hebrews iii.

5. c See Galatians ii. 21. d Literally, the " sign," a term often used to denote the cross ; cp. Ep. Barnabas xii.

Romans i.

17.

CLEMENT OF ALEXANDRIA

rrjs cv ot? k'fjiadev euTrei^eta?, oe ivai (f>r)cnv to?

Trpo? r^v attoVtov ,a)r)V, oj? ou Te'Aeta TreTrA^poj/coVa, KOI VOJJLOV /zev epyaTrjv, dpyov Se 0*77? aXr^Oivris.

/caAa /zei' ow /cd/ceti'a i o "J ' v \\ e / > \ rt? o Of (prjcnv; TJ yap evroAr) ayta ) a TratSaycoyta? rtvo? ftera (f>6j3ov /cat TrooTra roi 'I-^crou vo^oBeaiav TTJV aKpav /cat '

Se vofjiou Xpto*r6? et?

Travri ra> marevovri," ou^t 8e SouAous

v co? SouAos", dAAa /cat vlovs /cat dSeA^ov?

/cat TOU? eTrtreAowras 1 TO ^eA^/xa TOU Trarpo?.

10.

'Et 6e\is reAetos" yerecr^at." ou/c apa TTCD reAeto?

T)V ouSev yap reAetou reAetorepoy.

/cat />/ \<f>/3/\ "

< >/ UiO)S TO L 0ALS

TO CLVTOV(JIOV

auTto uS cucrev. eTrt TO jTra) yap r\v rj atpecrt? c5? eXevOepco, GTTL Ota) rj Soat? co? KVpiw.

St'Scocrt 8e /3ouAo/xeVot?

/cat aKocn /cat Seo/ieVot?, tv* oura>? tStov ^ acor^pta yeV^Tat. oz) yap aVay/caet o ?, j8ta yap e^Opoif 6ea), dXXa rots ^vfrovcn /cat rot? atroyat Trapep^ee /cat Tot? Kpovovaiv

'/ '/3'1

* >>/ )/\ ^^ avotyet. et tyeAets

ofv, et OVTCOS" c/eAets

/cat /LIT) eaurov e^aTrara?, Krrjcrai TO evoeov.

' ev act \/ >> \/ \}/ V> /)/ < J/O \ AetTret, TO cv, TO ejuov, TO ayauov, TO rjor) virep , orrep vofjios ov oiowaLV, ovrep vofjios ov Romans vii. 12.

6 See Galatians iii. 24. c Romans x. 4, and xiii.

10.

<* i.0. Moses ; cp. Hebrews iii. 5-6.

See St. Matthew xii. 50, and Romans viii. 14-17.

/ St. Matthew xix. 21.

? See St. Matthew vii.

7, and St. Luke xi.

THE RICH MAN'S SALVATION

loves him and warmly welcomes him for his ready obedience in what he has learnt.

Yet He calls him The rich imperfect as regards eternal life, on the ground that therefore he has fulfilled deeds that are not perfect, and that st'i 1 imp though he is a worker of the law, he is idle in respect of true life.

Now the works of the law are good who will deny it? for "the commandment is holy," rt but only to the extent of being a kind of training, accompanied by fear and preparatory instruction, leading on to the supreme law-giving and grace of Jesus. 6

On the other hand " Christ is the fulfilment of the law unto righteousness to every one c and those who perfectly observe the that believes,"

Father's will He makes not slaves, in the manner of a slave,d but sons and brothers and joint-heirs.

10. "If thou wilt become perfect."-^ So he was not yet perfect ; for there are no degrees of perfection.

And the " if thou wilt" was a divine declaraThe rich tion of the free-will of the soul that was talking J^e with Him.

For the choice lay with the man as a choose lift free being, though the gift was with God as Lord.

And He gives to those who desire and are in deep earnest and beg, that in this way salvation may become their very own.

For God does not compel, since force is hateful to God, but He provides for those who seek, He supplies to those who ask, and He opens to those who knocks If thou wilt, then, if thou really wilt and art not deceiving thyself, get possession of that which is wanting.

" One thing thou lackest," h the one thing, that which is Mine, the good, that which is already above law, which law does not give, which law does not contain, which ft St. Mark x. 21

; St. Luke xviii. 22.

CLEMENT OF ALEXANDRIA

o rajv ^covrcov t'8ioV lariv. a/ue'Aet o irdvra ra rov vofJLOV rrXrjpcoaas " e/c veorrjros"

/cat ra vrrepoyKa (frpvagd/ijievos TO ev rovro TrpoaOelvai rot?

6'Aot? ov oeovvrjrat,, TO rov oa>rrjpos e^aiperov, LVOL \ aAAa 941 p. Aa^r; ^ajr^v alaiviov, rjv TroOei' dTrfjXdev, dxOeaOel? ra> wa/oayyeA/zart vrrep 17? LKerevev. ov yap dXrjOaJs ^aj 6(f)aaKv, aAAa So^av rrpoaLpeaeco? dya6fjs TTepiepaXXero, /cat Trepl vroAAa uev oto? re r\v dcryo- \^/l \O\w \ A A >/ >rv/ l Aetcrc/at, TO oe ey, TO Tr^? 4^^? epyov, abwaros

KCLL aTTpodvfJLOs /cat doOevrjs e/CTeAetv oTrotov Tt /cat 77/90?

TTIV Map^av et77v o crcor-rjp ao^oAou/zeV^v < Tiept > vroAAa /cat TrepteA/cojLteV)^ /cat rapaacrofjieVf]v* Sta/covt/ca)?, T^V 8e aSeA^v atVtaj/xeVr]v, 6Vt TO VTrrjpeTelv dTToXiTTOvaa Tot? TToaiv avrov

TrapaKaOrjrai, /jia6r)TLKr]v dyovcra o-^oAryv ''o-u vrept 77oAAa Tapdcrar), Mapia 8e T^V dyadrjv /zept'Sa e^eAegaro, /cat ou/c a^atpe^o-eTat avTrjs." ovrcos /cat TOVTOV e/ceAeue TT^S" TroXvTrpayfjiocrvvrjs d Ivi 7rpo(jTTr)Kvat, /cat TTpoaKaBe^crQai, rfj 11.

Tt rolvvv r\v TO TrpOTpei/jdjjLevov avrov (pvyqv /cat rroifjaav dTravrofjioXrjo-ai, rov StSaa/caAou,

TT^SucereMiffj T?^? cAmSos, T^?

Sco^j, TOJV TT/OOTreTrov^eVcov; "

TfcoXfjaov ra virdp^ovrd crov." ri oe rovro ecrnv; ov)( o TTpo^ipcos Be^ovrat rive?, rj]v vrrap^ovaav ovaiav dTropplipai rrpoardavzi /cat aTrocrrfjvai rcov ^p^/zaTtov, aAAa TO, 8oy/xaTa TO.

Tma-TWV efoptcrat TiJ? ^vjffjs, rrjv rrpos avra

<7re/)t> inserted by Segaar.

Ta.pa.<Tffofj.vr]v Ghisler. ira.paTa.o-a-o/J.&r)!'

MS. irapa.Tapa.ff~ vr\v Barnard.

THE RICH MAN'S SALVATION

is peculiar to those who live.

Yet indeed he who has fulfilled every demand of the law "from youth" and has made extravagant boasts, is unable to add to the tale this one thing singled out by the Saviour, in order to obtain the eternal life which he longs for.

He went away displeased, being annoyed at the precept concerning the life for which he was making supplication.

For he did not truly wish for life, as he said, but aimed solely at a reputation for good intentions.

He could be busy about many things, but the one thing, the work that brings life, But he he was neither able nor eager nor strong enough to accomplish.

And just as the Saviour said to Martha one thing when she was busy about many things, distracted and troubled by serving, and chiding her sister because she had left the household work and was seated at His feet spending her time in learning :

" Thou art troubled about many things, but Mary hath chosen the good part, and it shall not be taken away from her," so also He bade this man cease from his manifold activities and cling to and sit beside one thing, the grace of Him who adds eternal life.

11. What then was it that impelled him to flight, Themeanand made him desert his teacher, his supplication, eomnand-his hope, his life, his previous labours ?

" Sell what " Sell what belongs to thee." b And what is this ?

It is not what some hastily take it to be, a command to fling away the substance thas belongs to him and to part with his riches, but to banish from the soul its

opinions about riches, its attachment to them, its See St. Luke x. 38-42.

6 St. Matthew xix. 21

; St. Mark x. 21.

CLEMENT OF ALEXANDRIA

TTJV VTTCpayCLV .TTlQv[Ll<XV , TT]V 7Tpl aura TTTOLCLV /cat vocrov, ra? /zept'/xva?, ret?

TOV PLOV, at TO crWp/za rrjs ,wrjs OVT yap fJLeya /cat ^rjXcoTOV TO r^raAAcu? anropeiv XprjfjidTajv ^ OVK em Aoyau ^tufjs (OVTOJ /xeV y av rjo~av oi i^r^ev e^ovre?

/LtT]SajU,7y, aAAa ep'^^tot KOL /xeratrat raiv e^>' rj/jLepav, ol Kara ra?

0801)? ayvoovvTCs"

8e ^eov /cat ' coxoi, Oeov,"

/car* auro ^ovov TO a/cpco?

/cat ajirOLvelv fiiov /cat OTravit,iv jLta/capttorarot /cai, ^eo</>tAecrTaTOt /cat HOVOL ,wr]v e^ovre? atcovtov) oure KCLIVOV TO aireiTraaOai TT\OVTOV /cat -^apiaao-Bai Trrco^ot?

-^ TraTpiaiv, o TroAAot 77po TT]? rou CTajr^po? KaOoSov 7777OtT]/cacrtv, ot jLtev TT]? et?

Aoyou? cr^oA^?

/cat vKpds ao(/)ta? eVe/cev, ot Se (f)ij{Jir)?

Kevfjs /cat tWj 'Ava^ayopat /cat A7]/xo/cptTOt /cat 12.

Tt ow co? /catvov /cat t'Stov ^eou Trapayye'AAet /Cat [LOVOV t,W07TOlOVV, O TOU? TTpOTtpOV? OVK

<JO)0-6V;

10.\>>/ / f \ / ff\ ~) ^ et oe egaipeTov TI rj Kaivr) /crtcrt?, o uto? row reou, /cat StSacr/cet, ou ro 0atvo/xevov, oVe/o a'AAot a The allusion is to the parable of the Sower.

See St.

Mark iv. 19 and parallel passages.

6 Romans x.

3. c Anaxagoras of Clazomenae, 500-428 B.C., gave up his property in order to have more leisure for philosophy.

Democritus of Abdera (about 460-361 B.C.) is said to have spent a large fortune on travels undertaken in search of knowledge.

Crates, the Cynic philosopher (about

3-20 B.C.)

gave his wealth to his native city Thebes. d When Clement speaks of the "new creation"

(the phrase comes from Galatians vi. 15 and 2 Corinthians v. 17), he is thinking in the first place of the great transformation

THE RICH MAN'S SALVATION

excessive desire, its morbid excitement over them, its anxious cares, the thorns of our earthly existence which choke the seed of the true life. a For it is no great or enviable thing to be simply without riches, apart from the purpose of obtaining life.

Why, if this were so, those men who have nothing at all, but are destitute and beg for their daily bread, who lie along the roads in abject poverty, would, though

" ignorant " of God and " God's righteousness,"

6 be most blessed and beloved of God and the only possessors of eternal life, by the sole fact of their being utterly without ways and means of livelihood and in want of the smallest necessities.

Nor again is it a new thing to renounce wealth and give it freely to the poor, or to one's fatherland, which many have done before the Saviour's coming, some to obtain leisure for letters and for dead wisdom, others for empty fame and vainglory such men as Anaxagoras, Democritus and Crates.

12. What then is it that He enjoins as new and The peculiar to God and alone life-giving, which did not means to save men of former days?

If the "new creation," d strip the S the Son of God, reveals and teaches something passions unique, then His command does not refer to the which has resulted from the presence and work of Jesus

Christ on earth : the fear of death has given place to an assurance of union with God and immortality.

The life thus opened out to man is eloquently described in the Exhortation to the Greeks, 88-89 P. (see pp. 243-7 of this volume).

But Clement can also apply the term *' new creation " to Christ Himself, the result of Christ's work being gathered up, as it were, into the person of its author.

This is what he seems to do here.

Yet the main thought is still that the old world has been so entirely left behind that Christ's teaching must in every detail go far beyond anything taught or practised before.

CLEMENT OF ALEXANDRIA

, Trapeyyvq, dAA' eVepov rt Sid TOVTOV pel^ov /cat Oeiorepov /cat TO rrjv ijjvxyv avrrjv /cat rrjv biddeaiv yv/jivaxjai

VITOVTCOV

TraOcov /cat 7rpoppta ra dAAoVpta rrjs yva)fjL7)s e/cre/^etv /cat tKfiaXelv. rovro yap t'Stov ^Ltei^ TO

TTKJTOV TO

p,ddr)/jia, aiov Se TO 8tSay/u,a. ot yap Tot TrporepoL, Kar 942 p. TCOV e/cTo?, TO. /xev KT^/Jiara | d(f)rJKav /cat 77apa7rc6Aeaav, TO, Se TrdOrj rwv i/fu^ajv ot/xat 6Vt /cat reivav ev VTrepoifjia yap eyeVovTo /cat /cat /cevoSo^ta /cat Trept^po^cret TOJV a'AAcuv avOpd)TTWV, cu? avrou TI VTrep avdpcuTrov epyaora/xevot.

77COS" av ow o crcurrjp TrapTJvzL rols et? act TO, fiXdifjovra /cat Xv/jiavovfJieva rrpo? eVayye'AAeTat; /cat yap au /ca/cetvo ecrTf ovvarat Tt? dlTO<f)OpTL(jd[JL6VOS TT]V KTrjaiV OVOV rrjv 7n6v/jLiav /cat TT^V ope^tv TOW VTTT]Kvlav /cat ov^ajcrav /cat Ti]y /xev \pr](jiv O.TTOaTropajv oe aua /cat Trod&v j XvirelaQai, /cat dVoucrta /cat TT^ T^? /xeTavota? avvovaia. yap /cat /xavop' eo/zeyov TCOV 77po? TO dVay/cat'cov /x^ ou /caTa/cAacr^at TT^V yvwfMrjv /cat dcr^oAtav ayetv CITTO TOW /cpetTTorcov, OTTOHJOVV /cat odevovv ravra ireipcofjievov e/C77Opt^etv.

13. Kat zrocraj ^pi^crt/xcuTepov TO evavriov, t/cavd KKTr]jJLVOV aVTOV T TTpl TJ]V K.TJ}<31V jJi /cat ot? KaOfJKev eTTt/coupetv; Tt? yap dv AcaTaAetVotTO Trapd dvOptoTrois, et /x^Set? e'^ot a Strictly, service rendered by rowers on a ship, in relation to the work of sailors and pilot ; hence, services rendered by wealth, etc., for the support and comfort of life.

THE RICH MAN'S SALVATION

visible act, the very thing that others have done, but to something else greater, more divine and more perfect, which is signified through this ; namely, to strip the soul itself and the will of their lurking passions and utterly to root out and cast away all alien thoughts from the mind.

For this is a lesson peculiar to the believer and a doctrine worthy of the Saviour.

The men of former days, indeed, in their contempt for outward things, parted with and sacrificed their possessions, but as for the passions of the soul, I think they even intensified them.

For they became supercilious, boastful, conceited and disdainful of the rest of mankind, as if they themselves had wrought something superhuman.

How then could the Saviour have recommended to those who were to live for ever things that would be harmful and injurious for the life He promises ?

And there is this other point.

It is possible for a man, after having unburdened himself of his property, to be none the less continually absorbed and occupied in the desire and longing for it.

He has given up the use of wealth, but now being in difficulties and at the same time yearning after what he threw away, he endures a double annoyance, the absence of means of support a and the presence of regret.

For when a man lacks the necessities of life he cannot possibly fail to be broken in spirit and to neglect the higher things, as he strives to procure these necessities by any means and from any source.

13. And how much more useful is the opposite Those only condition, when by possessing a sufficiency a man is money^an himself in no distress about money-making and also obey oth f r helps those he ought?

For what sharing would be of the Lord left among men, if nobody had anything ?

And how

CLEMENT OF ALEXANDRIA

770)$ 8* av rovro TO Soy/za TToAAot? d'AAot? KOI /caAot? rov Kvpov ooy/JiaaLv oir\;t avepas evoaniovfj,vov evpiGKoiro /cat fjua^ofjicvov ; " rroiTJaare eat>TOt?

</>iAou? e/c rov (JLa/jLOJvd rfjs dSt/cta?, tv' orav ei vfjis LS ra? aaivovs crAcryva?. cr$e Orjcravpovs eV ovpavco, orrov jJLrjre orjs PpaJaiS a^aW^ei /ATyre /cAeVrat Siopvaaovat." av rt?

Tretvcuvra rpe(j)Oi /cat Sii/ftovra Trort^ot /cat KO.I (LOTtyov ovvdyoi, a rot? aTretAet TTU/D /cat cr/coro? TO e^corepov, el avros e/cacrro?

(f)9dvoL TOVTOJV vareptov; aAAa />t7]V auros* re eVt^evourat Za/c^ata) /cat Aeuet 1

, Kat ra /cat Mar^ata) rot? TrXovcriois /cat reAcovats avrovs ov /ceAeuet ^Oelvai, rrjv 8e

Tn9eis /cat r-^v aSiJCO?

St/catW ^p^CTtv '* or)fjLpov crcoTrjpia TO) ot/caj'

/carayyeAAet* ourco r^ ^petav auraJv eTratvet, ware /cat fjiera rf}$ 7rpocr6r)Kr]s Tavrrjs r^v Koivtoviav 7rtra(TC7et,7roTt^etv TOV Sufjtovra, dprov StSoVat ra> Tietvcuyrt, uTroSe^ea^at TOI> acrreyov, o.[L<>ivv\)va.i rov yvjjivov. et 8e TO.? ^peta? ov^; otov re eKTrXypovv ravras ^17

CXTTO Xprj/jLOLTCov , TOJV Se xprjfjLOLTcov d^ioTaaOai /ceAeuet, rt )\W >/ / v^^>^^^' ai^ TpOV ir] 7TOIOJV O KVpLO? < ?} >

TGL CLVTa OLOOVCLl

re /cat ///)) 8t8ovat rrapaivajv , rpecf)LV /cat ^,1 /cat aVo/cAet'etv, Koivaivelv /cat , O7Tp CLTTOLvrcov aXoycorarov ;

/cal Aevel J. A. Robinson.

Ke\evei MS.

2 XP^ ffLt' Olshausen.

Kpiaiv MS. inserted by Ghisler.

St. Luke xvi.

St. Matthew vi.

-20. c See St. Matthew xxv. 41-43. d See St. Luke xix. 5.

THE RICH MAN'S SALVATION

could this doctrine be found other than plainly contradictory to and at war with many other noble doctrines of the Lord ?

" Make to yourselves friends from the mammon of unrighteousness, that when it shall fail they may receive you into the eternal habitations."* "Acquire treasures in heaven, where neither moth nor rust doth consume, nor thieves break through." b How could we feed the hungry and give drink to the thirsty, cover the naked and entertain the homeless, with regard to which deeds

He threatens fire and the outer darkness to those who have not done them, if each of us were himself already in want of all these things ?

But further, the Lord Himself is a guest with Zacchaeus d and Levi and Matthew/ wealthy men and tax-gatherers, and He does not bid them give up their riches.

On the contrary, having enjoined the just and set aside the unjust employment of them, He proclaims, "Today is salvation come to this house." f

It is on this condition that He praises their use, and with this stipulation, that He commands them to be shared, to give drink to the thirsty and bread to the hungry, to receive the homeless, to clothe the naked.

And if it is not possible to satisfy these needs except with riches, and He were bidding us stand aloof from riches, what else would the Lord be doing than exhorting us to give and also not to give the same things, to feed and not to feed, to receive and to shut out, to share and not to share ?

But this would be the height of unreason.

See St. Mark ii. 15 and parallel passages.

The reading " Levi " is obtained by a slight change in the MS.

Clement regards Levi and Matthew as two different persons. f St. Luke xix.

CLEMENT OF ALEXANDRIA

14.

Ou/c dpa aTTOppLTrreov rd /cat rovs Tre'Aa? tu</>e- \ovvra xprj/jLara'

KTTJfjiara yap eort /CT^TO. ovra, 943 P. /cat xprJiJLara ^p-rjaL^a ovra /cat etV xprjaw dv9pu)7ra)v VTTO rov 0ov 7Tap0Kva<j/jiva, a 817 77apa/cetTat /cat

VTro/3/3Xr]T(u KaOoLTrep vAr] rt?

/cat opyava irpos ayaOrjv rot? et8ocrt.

TO opyavov, eav ecrrtv eav vareps rrs aTroAauet r^? crr^? d/xoucrta?, 1 6V avatrtov.

TOIOUTOV

opyavov ecrrt.

Swacrat /cat o TTAouTOS St/catco? avra>'

TT/OO? aSt/caj? rt? aura) xprjrai'

TrdXiv VTrrjpeTTjs aSt/cta? eupt'ovcerar 7recf)VK6 yap VTTrjpzTelv, dAA' ou/c a roivvv TO 1 eavrov TO /ca/coV, dvainov ov, alriaoQai, aAAa TO ovvd/Jievov /cat /caAco? TOVTOt? ^p^cr$at /cat aV e'ATat, /caT* awTO <TOVTO a'lnov 6V > 2 .

TOVTO 8' ecrTt vous" dv9po)7rov, /cat Kpirr]piov e pov e%a)V ev eavrw /cat TO avre^ovaiov rrjs fieraTCOV ooOevTCov cucrTe jiti^ TO. KTTJ/jiara Tt? fjiaAAov r) rd TrdOrj rfj$ ifjvxfjs, rd ^ a rr)v a^uetVco xpriaiv TOJV VTrap^ovrcov,

Iva /caAo?

/cat aya^o? yevofievos /cat TOVTOLS Tot?

KTrjfjLaaL ^p^a^at ovvrjOfj /caAa)?.

TO om> aTrord^aaOai Traai Tot?

VTrdp-^ovai /cat TrojAfjaai rrdvra rd VTrdpftovra rovrov rov rporrov e/cSe/CTeov cu? j/fu^t/ca>v TradaJv StetpTyfteVov.

15.

'Eyco yow /ca/cetvo ^aatjLt' dVeVetS^ TCI

a/uoixnas Segaar. dTroucr^as MS.

<TOI/TO airioi' 6v> inserted by Stiihlin. a An attempt is here made to reproduce Clement's play upon the words xp^ara .

. x/37? (J "

/tia

THE RICH MAN'S SALVATION

14. We must not then fling away the riches that Riches are are of benefit to our neighbours as well as ourselves, for^

For they are called possessions because they are of others things possessed, and wealth a because they are to be welcomed and because they have been prepared by God for the welfare of men.

Indeed, they lie at hand and are put at our disposal as a sort of material and as instruments to be well used by those who know.

An instrument, if you use it with artistic skill, is a thing of art ; but if you are lacking in skill, it reaps the benefit of your unmusical nature, though not itself responsible.

Wealth too is an instrument of the same kind.

You can use it rightly ; it ministers to righteousness.

But if one use it wrongly, it is found to be a minister of wrong.

For its nature is to minister, not to rule.

We must not therefore put the responsibility on that which, having in itself neither good nor evil, is not responsible, but on that which has the power of using things either well or badly, as a result of choice ; for this is responsible just for that reason.

And this is the mind of man, which has in itself both free judgment and full liberty to deal with what is given to it.

So let a man do away, not with his possessions, but rather with the passions of his soul, which do not consent to the better use of what he has ; in order that, by becoming noble and good, he may be able to use these possessions also in a noble manner.

" Saying good-bye to all we have,"

6 and " selling all we c must therefore be understood in this way, as have," spoken with reference to the soul's passions.

15.

I for my part would put the matter thus.

6 See St. Luke xiv. 33. c See St. Matthew xix. 21.

CLEMENT OF ALEXANDRIA

ecm rfjs tftvxrjs, ra Se e/CTO?, /coV ^ev r) Xpfjrat, KaXws, KaXd /cat ravra So/cet, eav Se rrovrjpais, rrovripd,

KeXevaiv drraXXorpiOVV ra VTrdpxovTa rrorepov TO.VT& rrapairelrai (bv dvaipe6evra>v TL ra Tradr/ /xeVet, T) eVetVa /xaAAov /cat TO, /CTT]/zara xprjaifjia yterat; o TOLVVV a,7ro/3aAcov rrjv Koay^iKr^v Trepiovcnav en 8warat irXovrelv TOJV TraQtov, /cat r^? u'A^?

/XT) TrapovcrrjS' r) yap rot Sta^ccrt?

TO aurT]? evepyei /cat rov Aoytcr/xov a'y^et /cat TTLC^CL /cat ^Aey/xatVet rat? ovvTp6(f)OLs eTrt^u/xtats" oi5Sev OLV Trpovpyov yeyovev avra) Trrcu^euety ^pr]^aTa>v TrAourowrt ra)v TraOajv. ov yap ra aTro^X^ra a77e/3aAev, aAAa ra aSta(/)Opa > /cat rcov ^ev VTTijperLKaJv eavrov Koi/Jv, e^exavae Se TT]V wA^v TT^?

/ca/cta? e/ji(f)vrov rfj TCOV e/cro? aTropia. aTrora/cTe'ov rot?

VTrdp'^ovcti rot? j3Aa/3epot?, ou^t rot? erriariqrai rt?

TT)V op9r)i> ^pr^aiv /cat cruvco^ co^eAet Se ra /zero, fipovrjaeajs /cat /cat eucre/5eta?

OLKOVofjLovfxeva.

OLTTcoorrea Se ra eVt^/xta, ra Se e/cro? ou jSAaTrret.

Owrco? ouv o Kvpios /cat TT^y TCOV e'/CTo? xpetav 944 P. etaayet, /ceAeucov aTroOeaOai \ ov ra ^ta>Tt/ca, aAAa

TO, TOVTOIS

/ca/ccDs" xpoS^aeva' ravra Se T^V TO, TT^?

I^V^TIS appcoar^fjiara /cat TrdOrj.

16. o TOUTCOV TrAoi'TO?

Trapajv /xev drraat 6avarr)(f)6pos, drroXofjievos Se crairrjpLos' ov Set T KaOapevovaav, rovrecm, TTTCOXevovaav /cat yvfjivrjv rrjv ifjv%r]v Trapaa^c^vov

5e? Ghisler.

5rj MS.

A Stoic terra denoting things that are in themselves neither good nor evil.

Clement's reasoning in this passage is strongly influenced by Stoicism.

THE RICH MAN'S SALVATION

Since possessions of one kind are within the soul, outward , indifferent and those of another kind outside it. and these latter ^" s are ' appear to be good it the soul uses them well, but bad if they are badly used, which of the two is it that He, who orders us to get rid of what we ^hi" s ar have, asks us to renounce ?

Is it those after whose removal the passions still remain, or rather those after whose removal even outward possessions become useful ?

He who has cast away his worldly abundance can still be rich in passions even though his substance is gone.

For his disposition continues its own activity, choking and stifling the power of reasoning and inflaming him with its inbred desires.

It has proved no great gain then for him to be poor in possessions when he is rich in passions.

For he has cast away not the worthless things but the 1 and while depriving himself of what is serviceable he has set on fire the innate material of indifferent/ evil by the lack of outward things.

A man must say good-bye, then, to the injurious things he has, not to those that can actually contribute to his advantage if he knows the right use of them ; and advantage comes from those that are managed with wisdom, moderation and piety.

We must reject what is hurtful ; but outward things are not injurious.

In this way then the Lord admits the use of outPoverty of ward things, bidding us put away, not the means of living, but the things that use these badly ; and these are, as we have seen, the infirmities and passions of the soul.

16. Wealth of these brings death whenever it is present, but salvation when it is destroyed.

Of this wealth a man must render his soul pure, that is, poor and bare, and then only must he listen

CLEMENT OF ALEXANDRIA

OVTCOS 77877 rov crcoTT^po? d/couom Aeyovros* ' oevpo

\ /) >i tV; \ \ t \ >/< * f\ aKoAovucL IJLOI. ooo? yap OLVTOS 77077 rco Kauapco Kap&lav yiverai, etV 8e aKaOaprov ijjv)(r)v deov ou 7rapaSuTar aKaOapro?

TrAouroucra wv KO.L coStVoucra TroAAot? epojai /cat o jLtev yap ^av Kr^ara KOA, ^pvaov KOL apyvpov KOI oifcias a>s 9eov Scopea?,

[/cat] 1 TO) T StSdvrt $ea> Xzirovpycov CX.TT' aurajj/ et? avOpajirmv , /cat et'Sto? ort ravra KeKr-^rat, Sid TOL>?

? ^LtaAAov 77 eavrov, /cat /cpetrrcov VTrd rrjs KTrjaecos avraiv, /XT) SovAo? <djv > 2 cov

T77 $vxfj ravra Trepiffxipaiv, /ZTySe cV /cat TTepiypdfiajv TYJV eavrov ,a>r)v, aAAa rt /cat /caAov epyov /cat Qelov del 8ta77OvcDv, /caV aVo0Tpr]6fjV(U

77OT6

TOUTCOV, StW/ZeVOS"

tAeOJ T7J yvtbfjir) /cat TT^V aTraAAayT^v avraiv evey/cetv e^ t'crou Ka6a,7Tp /cat TT)V Trepiovaiav, ovros ecrrtv o /za/capt- ,6/JLVOS

V7TO TOV KVpLOV

KO.I

77X0)^0? T

/caAouyLtevo?, K\r]pov6p,os erot/xo? ovpavov ov TrAovaio?

^crat ^77 Swa^ei^o?'

17. o Se eV rrj /cat ev T77 /capSta \pvaov (f>epa>v 77 dypov, /cat del TTOLCOV, /cat e/cacrrore TO TrAetov /cat Tot?

TOU

KOCJ^JLOV

yij cov /cat etV 777^ cx.T SwaTat ^SaatAeta? ovpavajv eVt^f/xT^crat /cat , dvOpcoTTOs ov Kapoiav aAAa dypov

/LteVaAAoy ^opa)v, ev TOVTOLS evpeOrjcrofjLevos eV-

[/cai] Schwartz. inserted by Mayor.

St. Mark x. 21.

THE RICH MAN'S SALVATION

to the Saviour when He says, " Come, follow Me." a For He Himself now becomes a way to the pure in heart ; b but into an impure soul God's grace does not steal.

An impure soul is that which is rich in lusts and in travail with many worldly affections.

For he who holds possessions and gold and silver Wealth and houses as gifts of God, and from them ministers "f^

Used

^ to the salvation of men for God the giver, and knows man blessed that he possesses them for his brothers' sakes rather than his own, and lives superior to the possession of them ; who is not the slave of his possessions, and does not carry them about in his soul, nor limit and circumscribe his own life in them, but is ever striving to do some noble and divine deed ; and who, if he is fated ever to be deprived of them, is able to bear their loss with a cheerful mind exactly as he bore their abundance this is the man who is blessed by the Lord and called poor in spirit, a ready inheritor of the kingdom of heaven, not a rich man who cannot obtain life.

17. But he who carries his wealth in his wealth in soul, and in place of God's spirit carries in his heart gjluts'out gold or an estate, who is always extending his posfrom heaven session without limit, and is continually on the lookout for more, whose eyes are turned downwards and who is fettered by the snares of the world, who is earth and destined to return to earth d how can he desire and meditate on the kingdom of heaven ?

A man that bears about not a heart, but an estate or a mine, will he not perforce be found among these things on which he fixed his choice ?

6 See St. John xiv. 6

; St. Matthew v.

8. c St. Matthew v. 3. d See Genesis iii.

19.

CLEMENT OF ALEXANDRIA

/ l r ' i 2 * "\ it v \ < avay/ces"

L J;J ots> et/^TO * OTTOU yap o TOL> OLvOtOTTOV, Ki Kal 6 dlOaVO5 O.VTOV ."

Qrjcravpovs Se ye o Kvpt,os otSe StTTou?, TOV > f\ r f \ > /) t >' Q '

*> ayauov, o yap ayat/o? avupanros e/c rou ayaOov 6rjoavpov rrjs AcapSta? vrpo^epet TO aya^ov," roy Se TTOvr^poVy '

' 6

/ca/co?

CAC TOU KO.KOV '

' yap 6r)cravpov Trpcxfrepti TO /ca/co^, OTt eV Trepioxreu^iaTOS

Tr^? KCLpSias TO CTTO/za AaAet." warrep ovv 6r]aavpos oi>x els Trap* avra> KaOo /cat Trap* r^^v, o TO al<f>viSlOV

/ze'ya /cepSo? eV eup^cret StSov?, dAAct /cat o aKepbrjs Kal ar}Xos Kal 8vcrKrr]TO$ /cat e

OVTOJS /cat TrAouTO? o /ueV Tt? dyaOaJv, 6 Se i ye TOV TrXovrov /cat TOV Oiqcravpov OVK a aXArjXajv rfj </>ucret.

/cat o ^LteV TIS TrAouTO? av etT7 /cat Trept^A^TO?, o Se a/cT^TOs

/cat 945 P. OLTToflXrjTOS'

TOV aVTOV |

TpOTTOV /Cttt /jLaKapiurr) /JLV rj TrvevfJLariKr).

8t6 /cat f A/T/3^ " r f ' "

" f<^ o MaTC/atos" jita/captot ot ?7TCo^of mo?; TOJ '

TTvev/jLan."

KOLL iraXiv jLta/captot ot TretvcD^Te? /cat StJ/fco^TesTT^ St/catocrw-)]^ TOU Oeov'"

OVKOVV ot eVavTtot TTTOj^ot, ^eou /zey a/xotpot, Se TT^S* avdptorrivrjs /CT^aea;?, ayeucrTOt 8e 8t/catoOeov.

18.

"^IcrTe TGI)?

TrXovaiovs xaxaTt/ccu? d/couStahlin.

^TT' di'^/cacy MS.

[tV] Stahlin. a See St. Matthew vi.

; St. Luke xii.

34.

Clement quotes this saying elsewhere in the same form (vii. Stromateis 77.

6).

St. Luke vi. 45. c St. Matthew v.

In this and the following quotation, the qualifying words " in spirit "and " after righteousness

" are omitted from St. Luke's account.

St. Matthew's form

THE RICH MAN'S SALVATION

" For where the mind of a man is, there is his treasure also." a Now as for treasures, the Lord knows them to be Christ of two kinds, one good, for " the good man out of t the good treasure of the heart brings forth that f treasure which is good "

; and the other bad, for " the evil man out of his evil treasure brings forth that which is evil, because out of the abundance of the heart the mouth speaks." b As therefore treasure is, with Him as with us, not single only, there being that kind which brings great and immediate gain in the finding, but a second kind also that is without gain, unenviable, undesirable and harmful, so also there is one wealth of good things, another of evil

; since TWO kin-is we know that wealth and treasure are not by nature separate from each other.

And the one kind of also wealth would be desirable and worth getting ; the other undesirable and worthless.

In the same manner also poverty is blessed, that is, the spiritual kind.

Therefore Matthew added to " Blessed are the poor"; how? "in spirit."

And again, "Blessed are they that hunger and thirst after God's righteousness." d

Those then who are poor in the opposite sense 6 are miserable, being destitute of God, more destitute still of human possessions, and unacquainted with God's righteousness.

18. So with regard to the rich, who shall hardly probably represents the meaning of the original sayings.

The word " poor " was applied in an ethical sense among the Jews to those humble souls who waited in patient trust for the coming of the Kingdom. d St. Matthew v.

6. e i.e. those who possess no money, and do not hunger after righteousness.

CLEMENT OF ALEXANDRIA

, rou? Sucr/coAco? elcrcXevaofjievovs els TTJV fiaaiAetW, JUT) cr/catcu? /X7i8e dy/oot/cco? /itTiSe crap/ctVc/j?ov yap OVTOJS Ae'Ae/crat. oi>8e CTTL rot? e/cro? rj oojrrjpia, ovre el TToAAa ovre el dAiya ravra T) /Ltt/cpd 7} /xeyaAa MWC-J.

^J/Ov/fc IX >P>/ >O>/ >\N>>\ j] evooga i] aooga 7} evooKLpa r) CLOOKI/JLOL, aAA em rfj rfjs ijjv)(rjs aperf), Trtcrret KOLI eAm'St KO.I a KOI (hiXafteXfiia /cat yvajaei KOL TrpaorrjTL /cat

/cat aXfjOeLq, cov dOXov rj <ja>rrjpia. ovSe yap Sta

crcbfJLaros ^crerat rt? r} rovvavriov aTroAetraf aAA' o />tev TO) So^eVrt crcu/zart dyyco? /cat /caret #eov

/caAAos

^crerat, o Se (fcOeipaiv rov vaov 6eov ^/xujyLtevos (f)6apr](jTai.

Swarat 8e rt?

/cat ale^pos dcreAyatVetv /cat /caret /caAAo? aoLK^povelv ouSe /cat jJieyeOos crctj/xaro?

^cooTrotet, o?58e rcuv O7)8evta a.77oAAuet, aAA'

7^ roirrot? fax^ XP^f^ alriav e</>' e/cdrepa Trape^erat.

VTrocfrepe yovv 77atojLtevo? ro TrpoaojTrov, orrep Suvarat /cat i rt? cov /cat eue/crtov vnaKovaai /cat TraXiv rt? cov OLKpaaiq yvw/jirjs 7Tapaf3r]vaL. ourco?

/cat aTTopos rt? tov /cat a^Sto? evpeOeirj TTOT av jjiedvcov rat?

7nOvfj,iaLS, /cat ^p7]/zacrt TrAoucrto? vij(f)a)v /cat Trrco^eucuv 7]Soi'a>v, 77e7retcr/xeVo?, crfi^ero?, Kadapos, /ce/coAacr^LteVo?. et roivvv ecrrt ro ^ao/u-evov /xaAicrra /cat TrpcoTOv rj ifjv^rj, /cat Trept Tavrrjv aperrj /JLCV (f)VOjjLvrj aa)^L, /ca/cta 8e davarol, S^Aov 77817 cra</>co? ort avrrj /cat Trrco^euoucra cov dv rt? UTTO TrXovrov 1

crco^erat, /cat TrAouroucra TOVTOJV

TrXouroi; Combefis. rourof MS.

diafidelprjTai Segaar. dia.(f>6eipei MS. a See p. 281, n. c.

THE RICH MAN'S SALVATION

enter into the kingdom, we must understand the word Spiritual in the spirit of disciples, and not clumsily, rudely, or ^ e r|f literally ; a for it is not spoken thus.

Salvation does and "poor " not depend upon outward things, whether they are many or few, small or great, splendid or lowly, glorious or mean, but upon the soul's virtue, upon faith, hope, love, brotherliness, knowledge, gentleness, humility and truth, of which salvation is the prize.

For a man will not obtain life on account of bodily beauty, nor perish for want of it ; but he who uses holily and according to God's will the body that was given him shall obtain life, and he who destroys the temple of God shall be destroyed. b It is possible for a man, though ugly, to be licentious, and in beauty to be chaste.

Strength and greatness of body do not give life, nor does insignificance of the limbs destroy, but the soul by its use of these provides the cause that leads to either result.

Accordingly the scripture says, " When thou art c which a man can obey even struck, offer thy face," though he is strong and in good health ; whereas one who is weakly can transgress through an uncontrolled temper.

Thus a man without means of livelihood might perchance be found drunk with lusts, and one rich in possessions sober and poor as regards pleasures, believing, prudent, pure, disciplined.

If then it is first and foremost the soul which is destined to live, and virtue growing in the soul saves it while evil kills, it is at once abundantly clear that the soul is being saved when it is poor in those things by wealth of which a man is destroyed, and that it is being killed when it is rich in those things a wealth 6 See 1 Corinthians iii. 17.

' See St. Matthew v. 39

; St. Luke vi. 29.

CLEMENT OF ALEXANDRIA

TrXovrOS OavarOVrai 1 '

/Cat fJLTjKTi TJ]V alriav rov reXovs rrXrjV eV rfj rrj?

Karacrrdoet, /cat Sta$ecret rrpos re vrraKorjv deov /cat KaOaporyra rrpos re 7rapdj3aoLv evroXwv /cat /ca/cta? orvXXoy^v.

19.

'0 fJiev apa dXrjOoijs /cat /caAcu? <7rXovcrLos> 2 <JTLV 6 TOJV apertov TrXovoios /cat Trdarj rv^ ocrtco?

/cat TTLOTCOS Suva^tevo?, o 8e voces'

Tr o /cara crap/ca TrAouTcov /cat r^v ^CDT]^ et? <TT)V > 3 KTrjcnv fJLTV7]vo^d)s Trjv TTapep^ofjLcvrjv

/cat <f)0Lpo- /cat aAAore d'AAou tvoxeV^ /cat eV TO> re'Aet 046 P. ^LtT^Sevos" />f)]Sa/z^.

TrdAtv aw /card rov /cat yv7]CTto?

TTTCo^ds"

/cat v66os d'AAo?

TTTCO^O?

/cat u8covf/io?, o jLtev /card Trvev/Jia TTTOJ^O?, TO t'Stov, 8e /card /cooyzov, TO dAAorptov. ra) Si] /card <ov> 4 TrrcD^aJ /cat TrXovata) Kara rd Trddr) 6

Kara Trvevfjia [ov]

TTTOJ^O? /cat /card ^edv TrAouo-to?

" rtov vrrap^ovrajv eV TT^ ^f^ drroarrjOL," <<f>7]al>*i Krr)/j.dra)V dXXorpioDV, Iva KaOapos rfj KapSia 1 rdv ^eov, oVep /cat St' erepa?

(f)CDvrjs earlv etVeA^etv et? r-^v fiaGiXeiav rwv ovpavwv.

/cat TTto? avr&v aTrocrrfjs; rrajX-rjaas. ri ovv ; t'S^s Dindorf.

Gavovrai MS.

<7r\oucrt6j> inserted by Wendland.

<TTJ'> inserted by Ghisler.

<oi)> inserted by Jiilicher.

[ou] Segaar.

Stahlin retains this.

<07?<Tt> inserted by Ghisler.

" Clement's involved antitheses are often difficult to follow, and this passage has given much trouble to commentators.

I take his meaning to be this : there is a truly rich man and a truly poor man in the spiritual sense, independently of outward possessions.

On the other hand there is a spurious

THE RICH MAN'S SALVATION

of which brings ruin.

So let us no longer seek for the cause of our end anywhere else except in the character and disposition of the soul with regard to its obedience to God and its purity, to its transgression of commandments and accumulation of evil.

19. The man who is truly and nobly rich, then, is HOW the he who is rich in virtues and able to use every fortune in a holy and faithful manner ; but the spurious rich his posman is he who is rich according to the flesh, and has changed his life into outward possessions which are sessions passing away and perishing, belonging now to one, now to another, and in the end to no one at all.

Again, in the same way there is a genuine poor man and also a spurious and falsely-named poor man, the one poor in spirit, the inner personal poverty, and the other poor in worldly goods, the outward alien poverty.

Now to him who is not poor in worldly goods and is rich in passions the man who is poor in spirit and is rich towards God says,a " Detach yourself from the alien possessions that dwell in your soul, in order that you may become pure in heart and may see God, & which in other words means to enter into the kingdom of heaven.

And how are you to detach yourself from them ?

By selling them.

What rich (i.e. a moneyed man), and a spurious poor man (i.e. a beggar).

The appeal that follows is addressed by the one who has the right sort of poverty and the right sort of riches to him who has neither of these, i.e. a rich man who lives for his riches.

These riches which occupy his soul must be exchanged, not for money, but for the true spiritual wealth.

That the "alien possessions" dwelling in the soul are outward wealth and not mere covetous desires is shown by iv. Strom. 29.

1, where Clement points out that these latter could hardly be " given to the poor."

See notes on text.

St. Matthew v.

CLEMENT OF ALEXANDRIA

dvrl Krrjfjtdrajv Aa/3^?; dvrioocnv TrXovrov rrpos rrXovrov TTOLrjcrafjicvos, e^apyvpiaas rrjv (fravepdv ovaiav; ou8a^ta>s" dXXd avrl rwv rrporepov evvrrap

XOVTCJV rfj $vxfj, r]v aojaai rroQels, dvreiaayofjievos crepov TrXovrov OeoTroiov /cat 0)77? ^opriyov altaviov, ra? Kara TJ]V evroXrjv rov Oeov Sta^ecret?, aV$' &v aoi

[Aicrdos KOI TifJirj, SirjveKrjs acorrjpLa KO.L a.<f>9apaia.

OVTOJS /caAai? TrtoAet? ret VTrdp- , TO. 77oAAa KCLl TTZpKJGCL KCtl

O.7TOK\LOVTO.

(JOL rov? ovpavovs, avTLKaraXXaaao/Jievo? avrcov ra craJacu Su^a^eva.

Kii>a e^erojcrav ol aapKivoi i<al TOVTOJV 8eo/^evot, av Se rov rrvzvfJiariKov Tr dvrLXafitov e^ot? oiv TJ$r) Orjcravpov ev ovpavois."

20. Tavra /x^ avvieis Kara rporrov

p,aros KCLL eVvoyuo? avOpcoTros, /JiTjOe orrcos 6 avros l TTTCD^O? ovvarai elvai KOLL rrXovoios /cat e'^etv re /cat z eiv Aca ' aai r( Koajico /cat i, drrrjXOe arvyvos /cat rrjs ,torjs, rj$ iriiBv^lv \LOVOV, dAA'

/cat ru^etv T^Sui-'aro, TO Sucr/coAov rroirjaas dSvvarov CLVTOS eavru). ovo~KoXov yap r\v JJLTJ TrepLayeaOai [j,r]O Karaarpdrrrecrdai rrjv ifjv)(r)v vrro ra)V rrpoaovrojv dfipojv ra> rrpoor/Xa) TrXovrw /cat dvdripojv rajv, OVK dSvvarov Se TO /cat cv rovra) aajrrjpias, el Tt? lavrov drro rov aladrjrov rrXovrov Irrl rov vor/rov /cat fleoSt'Sa/cTov fjieraydyoi

^ xprjaOat, /caAtu? /cat ISiws /cat fjidOoi rols d$iacf>6pots

/cat co? dv et?

,a)r)V alcbviov opfjirjcrai .

/cat ot /jiaOrjrai Se TO Trpojrov f^ev /cat awTOt 77ept8eets > /cat

adia<f>6pois Ghisler.

5ia06pws MS.

6pfj.r)(rai Wilaraowitz. op/xacrai MS.

St. Mark x. 21.

THE RICH MAN'S SALVATION

then ?

Are you to take riches for possessions, to make an exchange of one wealth for another by turning real estate into money ?

Not at all.

But in place of that which formerly dwelt in the soul you long to save, bring in another kind of wealth that makes you divine and provides eternal life, namely, resolves that are fixed in accord with God's commandment ; and in return for these you shall have abundant reward and honour, perpetual salvation and eternal incorruption.

In this way you make a good sale of what you have, of the many things that are superfluous and that shut heaven against you, while you receive in exchange for them the things that have power to save.

As for the first, let the fleshly poor who need them have them ; but you, having received in their stead the spiritual wealth, will now have treasure in heaven." a 20. The very rich and law-abiding man, not underThe rich standing these things aright, nor how the same man ^eStoo can be both poor and wealthy, can have riches Christ's and not have them, can use the world and not use it, c went away gloomy and downcast.

He abandoned the rank of that life which he could desire indeed, but could not attain to ; since what was hard he himself had made impossible.

For it was hard to prevent the soul being led away and dazzled by the luxuries and splendid allurements that are associated with visible wealth, yet it was not impossible even amid this to lay hold of salvation, if one would but transfer himself from the sensible wealth to that which belongs to the mind and is taught by God, and would learn to make good and proper use of things indifferent and how to set out for eternal life.

Even the disciples themselves are at first filled with fear

CLEMENT OF ALEXANDRIA

yeyoVacru>. d/coucravres' ri ^TJTTOTC ; dpd ye 6Vt xp 7llJLara Kat a-VTol e'/ce'/cT7?VTo vroAAa; dAAd /cat aura ravra ra St/cru</>ta /cat ayKtcrrpa /cat TO, iKCL (7/ca</>tSta d<f>rJKav -ndXai, aTrep 77v aurot? rt ouv ^ofirjOevTzs Aeyoucrt" rt? Swarat ' t;"

/caAcu? r\K.ovaa.v /cat a*?

(jLadr^ral rov ^^ Ae^^eVro?

VTTO rou 7Tapaf3oAiKO)$ /cat acra^cD?

Kvpiov /cat rjadovro rov fidOovs TOJV Aoycuv. eVe/ca 947 P. /Ltev ow ^p^/xarcov aKrrjjjLoavvrjs eveAmSes rjaav Trpos cratnrjpiav ^etS-^ 8e crw^Seaaf eavrols fjLTJTTO) rd TrdOrj reAeoy cxTrore^ei/xeVots

1 2 (aprt^a^ets

yap ^crav /cat veaxrrt TT/OO?

TOU oajTrjpos r/p8poAoy^/xeVot), '

/cat 0,77TreptCTCTois' e^eTrXijaaovro eytVcocr/cov eavrovs ouSeV rt TJTTOV e/cetvou TOL> TroXvxprjfJLdrov /cat SetycDs

r^?

/cr^crecos' vrepte^o- /xeVof, T^V ye TTpotKpivtv ^OJTJ? alwvlov. d^iov ovv fy TOLS fta^rat?

<f)6f3ov TTavrais? et /cat o xprj/jiaTa KKTr)/jivos /cat o ra^ 7Ta.6a)v ey/cuosr, c5i> 4 eTrAovrow

/cat aurot, TTapaTrXrjcria}? aTreAaa^CTOvrat ovpavwv raOaiv yap /cat Ka9apajv ifjv%a)v eartv T^ acor 21. '0 Se Kvpios aTTo/cptWrat Start " TO eV d d&vvarov Swarov Oca)."

-ndXiv /cat rovro cro(f)ias JJL<JTOV loriv, ort /ca^' avrov yuev /cat 8ta77ovov/zepo? drrdOeiav <o> 5 dv9PUJTTOS avuet, edv 8e yeV^Tat S^Ao?

VTrepemOvfjiajv rovrov /cat Steo-TrouSa/caJS", r^ TrpoadrjKr) rrjs Trapd 9eov Sura/xeo)?

TreptytVeraf /JouAo/zeVats- /x.ep' yap ratj j/fu^at? o ^eos" cruveTTtTrvet, et 8e aTrocrratev TTys" 77po-

do-a0a)s Ghisler. cra^xSs 3is.

aTroTOetfj.tvoi$ Mayor, airor16envois MS.

8 Trdirws Wilamowitz.

Tra^ros MS.

tDi' Stahlin.

&i/ MS.

6 <6> inserted by Wilamowitz.

THE RICH MAN'S SALVATION

and amazement.

For what reason think you ?

Was it because they too possessed great riches ?

Why, their very nets and hooks and fishing-boats they had left long ago, and these were all they had. Why then do they say in fear, " Who can be saved ? " a It was because they understood well and as disciples should that which was spoken in dark parables by the Lord, and perceived the depth of His words.

As far as lack of riches and possessions went they had good hopes for salvation, but since they were conscious that they had not yet completely put away their passions for they were fresh disciples and but lately enlisted by the Saviour "they were exceedingly amazed," a and began to despair of themselves no less than did that very rich man who clung desperately to his possession, which indeed he preferred to eternal life.

It was then for the disciples an altogether fit occasion for fear, if both the possessor of outward wealth and also he who carries a brood of passions in which even they were rich are equally to be banished from heaven.

For salvation belongs to pure and passionless souls.

21. But the Lord answers:

"that which is imBut God possible with men is possible for God." 6

This again k<j|P s those is full of great wisdom, because when practising and earn, stiy striving after the passionless state by himself man desire achieves nothing, but if he makes it clear that he is eagerly pursuing this aim and is in deep earnest, he prevails by the addition of the power that comes from God.

For God breathes His own power into souls when they desire, but if ever they desist from their

St. Mark x. 26.

* St. Mark x. 27.

CLEMENT OF ALEXANDRIA

KOI TO So9ev 6K 6eov Trvevua TO fjiev yap aKOVTas aoj^eiv earl /3iao/zeVou, TO Se alpovuevovs ^api^o/xeVou. ovoe TO>V KaOevoovTOJV Kal pXaKevovTCDv eaTiv

TI jSacriAeta TOV Oeov, 5\\>f/O \ t > f >/ / \ aAA ot pfacTTat ap-rra.L,ovaLV avT-qv CLVTY) yap

/8ta KaXri, 6eov ^idaaaOai /cat Tfapa Qeov ^aj^ apTfdaai, 6 oe yvovs TOV? ^tataj?, ftaAAov 8e ^ef^aicos fjiovr)

3 ti^ev ^atpet yap o dvT)(OfJiVOVS [o-vv)(a)pr]O-V~\ ^eo? rd ToiavTa r)TTO)p,vos.

TOLydpToi TOVTOJV aKovaas 6 /xa/captos" TleTpos, 6 CKXeKTos, 6 eaipeTOS,

Trpo)TOs TO>V fj,adr^TO)V, VTrep ov /xovou /cat eaurou TOV cf)6pov 6 aajTrjp e/creAet, ra^eco? tfpTracre

Kal crvvefiaAe TOV \6yov.

Kal rt (frrjcriv; ' t'Se

dfirjKafjitv TfdvTa Kal r]KoXov6r]crafjLv CTOL."

7^/zets TO. oe " TfdvTa " el jjiev ra /cr^ara TO, lavTov Aeyet, Teaaapas ofioXovs lotos y < TO > 4 rou Aoyou, /caraAtTrtov yueyaAwerat /cat TOVTOJV dvTa^lav aTfo^>aivojv av XdOoi TrjV fiao-iXziav TOJV ovpavwv el oe, aTrep 5 vvv Xeyofj.ev } rd TraAatd vorjTa KTijfjLaTa Ka voa^fjiaTa aTfoppajjavTes errovTai /car* t TOV Sioa&KaXov, TOVT* av dvaTTTOiTO 6 rjor] rot? ev ovpavois eyypaffrrjo-oiJLevois.

TOVTO 7 yap aKoXovdelv OVTOJS TO> acoTrjpL, dva^apTriaiav Kal reAetor^ra Tr]v eKeivov /xerep^o/xevov Kal Trpos eKelvov

KaTOTfTpov KoafjiovvTa Kai pvB^i^ovTa TTJV Kal TfdvTa Std TrdvTajv O/JIOICDS Siart^eVra.

/m.6vr) Stahlin (from Sacra Parallela of John of Damascus).

(J.6j>01> MS.

jStatas .

Pfpalus Stahlin (from Sac.

Par.}.

/3e/3cu'ws .

/3taws MS.

[avvex^p'Offff} Stahiin.

4 <r6> inserted by Segaar.

B d/>Tt Schwartz.

&XP 1 MS -

dj/ciTrrotro Mayor.

&TTTOITO MS.

TOL/TO Wilamowitz. oiirws Jis.

814.

THE RICH MAN'S SALVATION

eagerness, then too the spirit given from God is withdrawn ; for to save men against their will is an act of force, but to save them when they choose is an act of grace.

Nor does the kingdom of God belong to sleepers and sluggards, but " the men of force seize it." a This is the only good force, to force God and to seize life from God ; and He, knowing those who forcibly, or rather persistently, cling to Him, yields ; for God welcomes being worsted in such contests.

Therefore on hearing these things the blessed Peter, the chosen, the pre-eminent, the first of the disciples, on behalf of whom alone and Himself the Saviour pays the tribute,* quickly seized upon and understood the saying.

And what does he say ?

" Lo, we have left all and followed Thee." c What If by " all " he means his own possessions, he is ha'<neft* bragging of having forsaken four obols or so,d as the saying goes, and he would be unconsciously declaring the kingdom of heaven a suitable equivalent to these.

But if, as we are just now saying, it is by flinging away the old possessions of the mind and diseases of the soul that they are following in the track of their teacher, Peter's words would at once apply to those who are to be enrolled in heaven."

For this is the true following of the Saviour, when we seek after His sinlessness and perfection, adorning and regulating the soul before Him as before a mirror and arranging it in every detail after His likeness. a St. Matthew xi. 12.

6 See St. Matthew xvii. 97. c St. Mark x. 28. d As we should say, "a few pence."

The obol was a small Athenian coin.

" See St. Luke x. 20

; Hebrews xii. 23.

CLEMENT OF ALEXANDRIA

948 P.

22.

'ATro/cpt^et? 8e

*I^CTOL'S"

d/JLr]v vfj.lv Ae'yeo, t\ * > / ~ \ >/ \ / ^ J^^/^ * ' os CJLV a<p7] ra tdta /cat yovets 1 KO.L aoeA^ou? /cat XP 7)" cvettev e/zou /cat eVe/cev TO> euayyeAtou, a?roeKarovrarrXaoiova." dAAct /xi^Se rovB* rj/Jids fjLrjbe TO ert TOVTOU aK\rip6repov ' o? ou jLttcret Trarepa /cat fj,r]Tepa /cat TratSas, Trpocreri 8e

/cat eavrov i^v^v, CJJLOS fta^r^? et^at ou Swarat. ou yap etcr^yetrat /ztcro?

/cat StaAucrti^ avro raiv rats' ^CDvat? e^evrjvey/jLevov (j)i\rara)v 6 rrjs eiprfVTjs Oeos, 6 ye /cat TOI)? e)(dpovs ayarrav TrapaLvwv. et Se rous

%6povs a/ya/mjTovt avaAoyov aTr' e/cetVcov aviovri /cat roi)? eyyvraraj yeVou?* ^ et fJLiar]Teov rovs Trpos at/xaro?, TroAi) [jiaXXov TOVS e%9povs TrpofidXXeodai /cartcuv o Aoyo?

e'Aey^otvr' aV StSacr/cet, WCTT' aAAr^Aou? avatpouvres f \ / 'A\> 'C 1 '

'C 1 * '

\ \ ot Aoyot. aAA ouo avaipovaiv ovo eyyu?, aTro yap rry? auTTy? yvco/zi]?

/cat SiaOeaeajs /cat errt TO) avrco * 6 opo.) Trarepa fjLLaoiT) Tt? av < /cat > e^Opov dyaTrcor)

%9pov duvvo^evos fjLTJre Trarepa XptcrTOU ev e/cetaj jLtev yap TO 8e jLttcro? e/c/coTTTet /cat /ca/coTiottav, ev rovrq) e 77pO?

TO.

OVVrpO^XL

SvOOJTTLCLV,

t /SAttTTTOt 77p6? cr60T7]ptav. et youV aOeos e'try Ttvt Trarrjp 7} vt'os" ^ ?

/cat /caJAu/m T^?

TTicrretos yeVotTo /cat dVa> cor?, TOUTOJ OjLtovoetTto, dAAct TT)V aap/ct/c^v ot/cetoT7^Ta

Sta.

23. No/xtaov etrat TO Tipayyita StaSt/cacrtW. o '

Trarrjp aot So/cetVco TrapecrTco?

Ae'yetv eyc6 ere eaTietpa /cat eOpeifja, d/coAou^et yitot /cat owaSt'/cei

</cai> .

. d,7a7ra>77 Stahlin. a7a7rw^ MS.

THE RICH MAN'S SALVATION

22. And Jesus answered, " Verily I say to you, The meanwhoever leaves his home and parents and brothers f !

Qifr s .s and riches for My sake and for the gospel's sake command t shall receive back a hundredfold." a Let not this parents and saying however disturb us, nor yet the still harder kinsfolk one uttered elsewhere in the words, " He that hates not father and mother and children, yes and his own life also, cannot be My disciple." b For the God of peace, who exhorts us to love even our enemies, does not propose that we should hate and part from our dearest ones.

If a man must love his enemies, he must also by the same rule, reasoning upward from them, love his nearest of kin.

Or if he must hate his blood relations, much more does reason, by a downward process, teach him to abhor his enemies ; so that the sayings would be proved to cancel one another.

But they do not cancel one another, nor anything like it ; for from the same mind and disposition, and with the same end in view, a man may hate a father and love an enemy, if he neither takes vengeance on his enemy nor honours his father more than Christ.

For in the one saying Christ cuts at the root of hatred and evil-doing, in the other of false respect for our kindred, if they do us harm as regards salvation.

If, for instance, a man had a godless father or son or brother, who became a hindrance to his faith and an obstacle to the life above, let him not live in fellowship or agreement with him, but let him dissolve the fleshly relationship on account of the spiritual antagonism.

23. Think of the matter as a lawsuit.

Imagine The appeal your father standing by you and saying, " I begat kindred

you and brought you up, follow me, take part in my St. Mark x. 29.

St. Luke xiv. 26.

CLEMENT OF ALEXANDRIA

/Cat fJLT) 7T6L00V TO) XptCTTOU VOfJLO) KO.I OTTOaOL O.V e'iTTOi (3Xdacf)r)iJLos dv9pa)7TOS /cat ve/cpo? rr\ ^vaei. erepcodev oe a/coue rov crcoTrjpos'

' eya) ere aVeyevvrjaa, KOLKOJS VTTO /cocr/iou 77/30? 6dvarov yeyevvrjpevov, rjXevOepaxja, l , CTOL Trapeo) corjv aTravarov, alwviov, ) crot Set^co Oeov rrarpos dyaOov Trp6aa>7rov KaXa aeavrw Trarepa 7rl yfjs' oi vtKpoi rov? vs OcuirrcTCUcraVf av Se (JLOL aKoXovOei' dvda) ydp ere els avdiravcriv <Kal a7r6\cLvaiv> l dppt'jrojv Kal dXeKTCuv dyaOaJv, a fjir/re d^^aA/xos

etSe p,rjT6 ovs V]KOVcr iJir]T6

Ka.p^>LCLV dvdpcoTTOJV dvefir/, els a emOvfjiovcnv ayyeXot, TrapaKv^ai Kal ISeiv osrrep o Beo? rots

asyiois dyadd /cat rot? avrov reKvois. eya) aov rpo(j)vs dprov SiSovs, ov yevadfjievos ouSet? ert Oavdrov Aa/x^civet, /cat 770/m /ca^' yfjicpav eycb StSacr/caAos' vrrepovpaviojv 77atSeuVTrep aov Trpos rov

Qa.va.rov St^ycoytcra/X7]y /cat rov aov e^eVtcra Odvarov, ov axjjeiXes erri rot?

Trpor^fjiaprrj/JLevoLS /cat rfj rrpos Oeov dmaria." rovra)V ra)v Xoycuv eKarepajOev oiaKovaa? vrrkp aeavrov

OLKaaov /cat TTJV ifjfj(f)ov dveveytte rfj aavrov cromrjpia.'

Kav doeXcfios ojJLOia Xeyr) KOLV reKvov KOLV yvvrj KO.V 949 P. ocrrtcrow, Trpo \ Trdvrcov ev crot Xptcrro? o VLKOJV eara>' virep aov ydp dyaW^erat.

24. Awacrat /cat rtov xprj/jLarcov eTTLTrpoaOev tlvai; <f>pdaov /cat OVK drrdyei ere X/HCTTO? rfjs Krijaews, 6

<KCU a.trb\a.vffLi>y Stahlin.

See 1 St. Peter i. 3. l See St. John xiv. 8-9. c St. Matthew xxiii.

9. d St. Matthew viii. 22.

THE RICH MAN'S SALVATION

wrong-doing and do not obey the law of Christ/' and whatever else a man who was a blasphemer and in nature dead might say.

But from the other side The appeal hear the Saviour; " I gave you new birth/ when by of Chnsfc the world you were evilly born for death

; I set you free, I healed you, I redeemed you.

I will provide you with a life unending, eternal, above the world.

I will show you the face of God the good Father. ^ 'Call no man your father upon earth.' e Let the dead bury their dead, but do you follow Me.' d

For I will lead you up to a rest and to an enjoyment of ' which unspeakable and indescribable good things eye has not seen nor ear heard, nor have they entered into the heart of man, which angels desire to look into and to see what good things God has prepared for His saints and for His children that love Him.' e I am your nurse, giving Myself for bread, which none who taste have any longer trial of death/ and giving day by day drink of immortality.^

I am a teacher of heavenly instructions.

On your behalf I wrestled with death and paid your penalty of death, which you owed for your former sins and your faithlessness towards God."

When you have listened to these appeals from each side pass judgment on your own behalf and cast the vote for your own salvation.

Even though a brother says the like, or a child or wife or any one else, before all let it be Christ that conquers in you ; since it is on your behalf He struggles.

24.

Can you also rise superior to your riches ? Salvation Say so, and Christ does not draw you away from the ef else e See 1 Corinthians ii. 9

; 1 St. Peter i.

12. f See St. John vi. 50-51 ; Hebrews xi. 36.

9 See St. John iv.

14.

CLEMENT OF ALEXANDRIA

ov t. dAA* o'pa?

OZCLVTOV rfrrd> U77-' aurcuv /cat dvarpeTro^vov ; a</>e?, plijiov, fjii KO.V 6 8eto? oov 6rf)6aX[jLOS ' aov, d-TTOTa^at, cfrvye'

CT/caySaAt'^T? ere, ra^eco?

KKOIJJOV avrov " atperajrepov Tpo(j)9dXfjia) /3aatAet'a 6cov r) oAo/cA-^po) TO Trvp'

KOV X6 ^ LP K ^-v

T70^? KO.V

TI ijjvxrj, (Jiicrrjaov avTrjV av ap VTav9a aTToAi^rat VTrep XptcrroL', <eKL cra>6ij(7rat> 1

25.

TavT7]s 8e O/JLOLWS e^erat TT^? yvaj^n]? /cat TO ' vvv 8e ev TO) /catpai TOUTOJ aypou?

/cat /cat ot/cta? /cat aSeA^or)? e^etv /XCTO, Sttoy-

' ouVe yap d^p^/zaTou? oi/Ve dvet?

TTOU; tou? ouVe dyaSeA^>ou? eVt TT^V ^aj-^v /caAe t, eVet /cat 7T\OVCrLOV$ KKXrjKV, O.AA' OV TpOTTOV 77pOetp7]/Ca/XV, /cat aSeA^ou?

/caTa TawToy 3 wcrrrep Tlerpov (JLCTOL 'AvSpeou /cat 'Id/caj^Sov ^LteTa 'Icodwou, TOU? Ze^e- &CLLOV rratSa?, dAA'

O^OVOOVVTCLS

dAA^Aot?

TC /cat '

XptCTToi.

TO Se TCLVTOL e/cacrTa fjiera Sttoy/xcuv 1 Se o /xeV Tt? e^toQev e^etv a7roSo/ct/mer Stcuy^os TieptytVcTat TO>V dv6pa)Tra>v 7} St' e^Opav T) 8td 6vov T) 8td 0tAo/cepSetav ^ /caT* evepyetav StaV TOUS"

TTtCTTOU? eAaWOVTCOV O 8e evSo^eV ecrTt Stcoy^o?, e^ avrrjs e/cdcrTO) 7rp07T6fji7T6lJiVOS Xv/J.aLVOfJLPr]? V7TO eTTiOvf dOecuv /cat 7y8ovaiv rrot/ctAcov /cat cfravXcov e'ATrt'

dvetpO7roAr7^taTCuv, OTO.V, det /cat (frOapTiKcov TrAetovcov dpeyo^LteV^ /cat AuCToxocra 1^770 dypicov epcorwv /cat ^Aeyo/xeV^ KaOaTrep /ceWpot?

1 <^e? ffuOrjcreTai} Segaar.

2 as TroO ; Stahlin. efs TTOU MS.

See p. 280, n.

8 Kara. Tavrbv Segaar.

/car aLTOi/ MS.

<f>dapTLKuv Mayor.

<f>6apTu}> MS.

THE RICH MAN'S SALVATION

possession of them ; the Lord does not grudge.

But do you see yourself being worsted and overthrown by them ?

Leave them, cast them off, hate them, say good-bye to them, flee from them.

" And if thy right eye cause thee to stumble, quickly cut it out."

Better the kingdom of God with one eye, than the fire with both.

And if it be a hand or a foot or thy life, hate it.

For if here it perishes for Christ's sake, there it shall be saved."

25. This meaning attaches likewise to the passage The which follows.

"To what end is it that in this present time we have lands and riches and houses persecu and brothers with persecutions ?" b For it is not tlon! simply men without riches or homes or brothers that He calls to life, since He has also called rich men (though in the sense we have before stated) ; and brothers likewise, as Peter with Andrew, and James with John, the sons of Zebedee, though these were brothers of one mind with each other and with Christ.

But He disapproves of our having each of these things "with persecutions."

Now one kind of persecution comes from without, when men, whether through hatred, or envy, or love of gain, or by the prompting of the devil/ harry the faithful.

But the hardest persecution is that from within, proceeding from each man's soul that is defiled by godless lusts and manifold pleasures, by low hopes and corrupting imaginations ; when, ever coveting more, and maddened and inflamed by fierce loves/ it is stung by a See St. Matthew v. 29-30; xviii. 8; and St. Mark ix.

43-47.

St. Mark x. 30. c Or perhaps, "by slanderous activity." d The phrase comes from Plato, Phaedrus 81 A ; cp.

Republic 329 c.

7T OF ALEXANDRIA

CLEMEN TO I?

77pO07Cei/ZeVot?

* OLVrfj 7TOL0aLV Trpd? amoved?

(JiavLOJoeis /cat ,cofjs aTroyvaxjiv /cat Ozov Kara^povqaiv . ovros

Stcoy/zos" jSapurepo?

/cat ^aAe^ajTepos", Hv8o0V op/xcu/xevo?, aet avvaiv, ov ovoe K<f)vyelv 6 Stco/co/zevos

OVVCLTOLL'

rov yap e^dpov lv eavro) Trepidyei rravra-^ov .

OVTW Kal 7TVpa)(jLS r] /xev e^wOev TrpoaniTTTOvaa So/ci/xacrtav Karepyd^erai, rj Se evooOev Bdvarov StaTrpacrcrerat

/cat TToAe^Lto? o /zev eVa/cros

paSt'to?

/caraAuerat, o Se ev TT^ ifjv%fj H^XP 1 Oavdrov Trapa^erpetrat.

/zero, Siajy/Aov TOLOVTOV TT\OVTOV eav e^r/? rov alaOrjrov KO.V aSeA^ous"

TOI)? rrpos at^taro?

/cat ra d'AAa eVe^upa, /caraAtTre r^v roura>v Tray/cr^crtW T^V eVt /ca/ca), elprjvrjV creavra) Trapacr^e?, eXevOcpwOr^n fJLdKpov, OLTToaTpd^Oi Trpo? ro euayye'Atov e/cetVcov, e'Aov rov crcor^pa Trpo Travrcov, rov rfjs err}? ovvr'jyopov /cat Trapa/cA^rov ijjvxrjs, rov rfjs aVetpou Trpvraviv ^wrjs.

' rd yap fiXenofJieva Trpocr/catpa, ra 8e ^17 fiXerro/Jieva atcuvta'"

/cat 950 P. eV /xev rw TrapovTi | xpoj/a> d)KVfjiopa /cat dftefiaia, o\ l^> / 5* /fl'

>^ " ey oe TCU p)(Ofjivco L,a)rj tanv atajvto?.

26.

"Eaovrat ot Trpairot ecr^arot /cat ot ecr^arot 77pa>rot."

TOVTO rroXv-^ovv IJLV cart /caret r^v /cat rov cra(/)7^tcrjLtov, ou /x^v eV ye ra> rrjv ,r]Tr]o~iv aTratret'

01) yap JJLOVOV peVet ? Segaar.

TrpoKeL^vois MS.

diairpdffcreTai. Barnard.

StaTapdcrcrerat MS.

fanj Ghisler. fw^ MS. a Clement seems to have in mind Romans v. 4 ("worketh probation ") and 1 Corinthians iii.

13 (" the fire shall prove each man's work").

The "inward burning which works death " may be a reminiscence of 1 Corinthians vii. 9.

THE RICH MAN'S SALVATION

its attendant passions, as by goads or a gad-fly, into states of frenzied excitement, into despair of life and contempt of God.

This persecution is heavier and harder, because it arises from within and is ever with us ; nor can the victim escape from it, for he carries his enemy about within himself everywhere.

So too with regard to burning ; that which falls on us from without effects a testing, but that from within works death. a And war also ; that which is brought against us is easily ended, but war in the soul accompanies us till death.

If joined with such persecution you have visible wealth and brothers by blood and all the other separable possessions,^ abandon your sole enjoyment of these which leads to evil, grant to yourself peace, become free from a persecution that lasts, turn away from them to the gospel, choose before all the Saviour, the advocate and counsel c for your soul, the president of the infinite life.

" For the things that are seen are temporal, but the things that are not seen are eternal ; " d and in the present time things are fleeting and uncertain, but " in the world to come is life eternal." e 26. "The first shall be last and the last first."/ This saying, though fruitful in its deeper meaning and interpretation, does not call for examination at the present time, for it applies not merely to those who 6 Or "pledges," a terra used in Attic law to denote movable property that could be offered as security for debt.

In this passage it may mean " dear ones," like the Latin piynora.

Literally, "paraclete."

But the connexion with "advocate " shows that Clement is thinking of the word in its d 2 Corinthians iv.

18. legal meaning. e St. Mark x. 30.

/ St. Mark x. 31.

CLEMENT OF ALEXANDRIA

rOVS TToXvKT^fJLOVaS, ttAA* OLTrXtaS TTpO?

CL dv6pa)7TOVs rovs morei KaQdrrat; lavrovs CTTLOIOOVras. ware rovro /zev avaKeicrda) rd vvv.

TO oe * ye 7TpOKL^VOl> rjfJLtv olfJiOLL [JirjOeV TL VOCTrpOV eVayyeAta?

8e8et^^at, 6Vt TOU?

TrXo

TpOTTOV 6 (JOJTTJp KCLT

O.VTOV y TOV TrAoUTOV /Cat TTepifioXrjV rfjs KTijcretos aTro/ceVAet/cev ouS* aurot? arroT6rd(f)pVKv rrjv crojTrjpiav, et ye Swaivro :at

VTTOKV7TT6LV TOV 0OV

Tttt? e TTpOaKaipOJV 7TpOTlfJLa)V T^V O.VTO)V

^OJ^V KOI

TTpO?

TOJ^ KVpiOV OLTVL TO) 1 dyaOov Kvfiepvrjrov VCV/JLOL SeSop/core?, rt /SouAercu, rt Trpocrracrcret, rt arj/JLaivei, ri 8t'8aat ets

avvOrj/jia, TTOV KOI TroOev rov opfjiov eTT-ayye'AAerat. rt yap dSt/cet rt?, et rot?

CLVTOV vavrais [ro] yvwfArjv /cat ^>et8o/zep'OS'

Trpo r^?

IKO.VOV avve\a.ro; r /<rat <ro >3 rourou /LtaAAoy aWy/cA^TOv, et evdvs VTTO rov 6eov rov rj\v

vefjtovros et? of/cov roiovrcuv avOpajTraiv etcrKai yeVoj d[JL(f>iXa<f)6S rot? ^p^/xacrtv [tc

/<at ra> TrAovVco Kparovv ; et yap Sta TT]^ OLKOVULOV V TrXovrco yeVecrtv aTreA^Aarat ^a>7y?, dSt/cetrat 6 ^eou, Trpoa/catpou jLtev jitaAAov U77O TO> yetva/LteVow rjovrraOeias /caT^^taj/xeVo?, dtStou Se ,corjs drreare1 dvapr]jLteVos". rt 8* 6'Acos"

TrAourov e'^p^v e'/c yr^s retAat Trore, et ^opr^yos"

/<:at rrpo^evos e'crrt Oavdrov;

THE RICH MAN'S SALVATION

have great possessions, but generally to all men who once devote themselves to faith.

So for the time being let it be reserved.

But as to the question before us, I think it has been shown that the promise a does Salvation is not fall short in any respect, because the Saviour ^c^mei/if

has by no means shut out the rich, at any rate so far they win as their actual riches and investments b of property are concerned, nor has He trenched off salvation from them, provided they are able and willing to stoop beneath God's commandments and that they value their own life above temporal things and look to the Lord with steadfast gaze, like sailors on the watch for the nod of a good pilot to see what are his wishes, his commands, his signals, what watchword he gives them, where and whence he proclaims the harbour.

For what wrong does a man do, if by it is not careful thought and frugality he has before his ^vTmoney conversion gathered enough to live on ; or, what is still less open to censure, if from the very first he was placed by God, the distributor of fortune, in a household of such men, in a family abounding in riches and powerful in wealth ?

For if he has Nor to be been banished from life for being born, through no r ich family choice of his own, in wealth, it is rather he who is wronged by God who brought him into existence, seeing that he has been counted worthy of temporal comfort, but deprived of eternal life.

Why need wealth ever have arisen at all out of earth, if it is c of death ?

But if a man the provider and agent 6 Literally, " clothing" or " covering," as on p. 277, n. a. c The word is used in Greek politics of a man who was appointed to represent the citizens of another State than his own, and to act as their friend and protector when they visited his city.

Hence it has the meaning of our Consul, or Agent.

CLEMENT OF ALEXANDRIA

dAA' el Bwarai rts" evoorepco TOJV KOLjjiTTTew rfjs e^ovaias Kal /xerpta (frpovelv Kal aoj(j)povelv Kal Qtov JJLOVOV t^relv Kal Oeov dvanvelv

Kal 060) CrVfJL7ToXlTVo6ai, TTTCOXOS OVTOS 7TapOTr]K rat? evroXais, eXevOepos, drfTTrjros, avocros, drpcoros

VTTO xprjfjidTCov el Se JJLTJ, Odrrov /ca/^^Aos"

3ta etaeAeucrerat -^ o TOLOVTOS irXovcnos errl rrjv rov Oeov TrapeXevaerai. orjfjLaivera) /xev ovv n Kal injjrjXoTepov TI KOLp,rjXo? Sid crre^ry? oSou Kal TtOXifJifJLevrjs (frddvovaa TOV TrXovoiov, oTrep eV TT\ 7Tpl dp^cDv Kal OeoXoyias e^ytjaeL fjLVGTrjpiov rov oaiTrjpos vnapxei ^aBelv 27. ov [j,r)V dXXd ro ye <f>aiv6fjivov Trptorov Kal St* 6 AeAe/crat r^S" TrapafioXrjs

TrapexeaOa).

SiSacrKercD TOU? eviropovvTOS ws OVK dfjteXrjTcov rfjs eavrwv crajT^pta? c6?

7]Sr] ypa}OifjLvov? ovSe Kararrovnareov av rrdXiv f 7rpoKar 951 P. rov TT\OVTOV ovo KaraoLKaaTcov cos" rrjs >ojrjs eVtfiovXov Kal TToXefJiiov, dAAd fjLadrjreov riva rpOTrov Kal TTOJ? TrXovrco xprjoreov Kal rrjv ^ajrjv Krrjreov.

7TLor) yap OVT K Travros aTroAAurat TLS, on TrAouret SeStojs", cure e/c Travro? croj^erat Oappwv Kal Tncrrevcov 01? acu^crerat, </>epe tTKCTrreov rjvriva TTJV eXniSa avrols o acorr^p vnoypd^eL, Kal TTCO? d

TO /zev dveXiTKJTOV e%eyyvov yeVotro, TO Se

d()LKOLTO.

a Literally, " can bend within the power of his possessions," probably a metaphor from the chariot-race, in which the driver was required to pass close to the turning-post, yet not to touch it.

The rich man must not let his wealth run away with him.

With Clement's remark about the power of possessions Stahlin compares Thucydides i.

" the insolence and power of wealth."

St. Mark x. 25.

THE RICH MAN'S SALVATION

can keep within bounds the power that possessions bring, a and can be modest in thought and selfcontrolled, seeking God alone, living in an atmosphere of God and as a fellow-citizen with God, here is one who approaches the commandments as a poor man, as free, unconquered, untouched by the diseases or wounds of riches.

If not, a camel shall more quickly enter through a needle than shall such a rich man reach the kingdom of God. & Now the camel, that passes through a strait and narrow way c sooner than the rich man, must be understood to have some higher meaning, which, as a mystery of the Saviour, can be learnt in my Exposition concerning

First Principles and Theology.^ 27. Here, however, let me set forth the first and obvious meaning of the illustration/ and the reason why it was used.

Let The rich it teach the well-to-do that their salvation must not Skfpains be neglected on the ground that they are already about their condemned beforehand, nor on the contrary must sa v they throw their wealth overboard or give judgment against it as insidious and inimical to life, but they must learn how and in what manner wealth is to be used and life acquired.

For since a man is neither absolutely being lost if he is rich but fearful, nor absolutely being saved because he is bold and confident that he will be saved, let us now go on to inquire what hope it is that the Saviour outlines for the rich, and how the unhoped for may become secure, and the hoped for pass into possession.

< St. Matthew vii. 14. d In iii.

Stromateis 13.

1 and 21. 2, Clement mentions a projected work on " First Principles "

; but it has not come down to us. e Literally, "parable"; but it is hardly a parable in our sense of the word.

CLEMENT OF ALEXANDRIA

Iv ovv 6 StSacr/caAo?, TIS 17 /neyionj rwv evro- " dya-Trr/crei? Kvpcov rov Oeov o~ov Xajv rjpa>rr)iJLvos' e oXris rrjs ^v^rj? crov /cat e oA^?

TT^? ovva/jieajs crov," ravrrjs jitet^cu /ZT^Se/xtav evroXrjV eivai, /cat fjidXa et/cdraj?.

/cat yap /cat Trept TOU rrpcjrov /cat Trept row fjieyiarov Trap^yyeArat, aurou rou ^eou Trarpo? rjfJLtov, St* o# /cat yeyove /cat ecrrt rd Trdvra /cat et?

6v rd o~w^6fj,va TrdXcv eVavep^erat .

UTTO rovrov roivvv TrpoayaTnrjdevras /cat rou yeveaOai rv)(6vra$ ov% OOLOV d'AAo rt Trpeafivrepov dyLv

/cat e/crtovra? fjiLKpav eVt jLteytcrrot?, aAAo Se ^t^Sortow e; dvevSeet /cat reAetco ^ea) Trpos" dfJLOifirjV eTnvorjcrai, avra> oe ra> l dyarrdv rov rrarepa els ot/cetav tcr^uv

/coftt^o/AeVou?.

OCTOV yap dyarra rt?

^edv, roaovra) /cat rrXeov evoorepa) rov /cat SvvafjLLV d^Oapcriav 28. Aeurepav Se ra^et /cat ouSeV rt //t/cporepav efyat Aeyet TO* "ayaTT^cretS' rov TrA^crtov co? creauTov"

OVKOVV rov Qeov inrep aeavrov.

7rvv0avo[jLVOV Se TOW TrpocrStaAeyo/xeVou "rt? ecrrtv TrXrjcrLOv;" ov rov avrov rporrov 'louSatots

Trpocoptcraro rov Trpos alfiaros ouSe TOV TroXirrjv ouoe rov TrpoaijXvrov ovoe rov o^totcu?

TrepLrerfJLrjfjLevov ouSe TOV eVt /cat ravra> vop,w xpwfjievov dXXa

aTro 'lepovcraXrjiJ, ayet TO) ava}9ev Karafiaivovra Adyco rtva et?

'lept^co /cat rovrov oeiKWonv VTTO XycrraJv ovyKKvrr)/jLevov t eppt^t^LteVov T^

atfry 5^ TW Ghisler. ai)ro 5e r6 MS.

a.(p0apffiai> Wilamowitz. acpOapaias Jis.

3 KarafiaivovTa. Ghisler.

Karafiaivuv >is. a St. Mark xii. 30-31.

THE RICH MAN'S SALVATION

When asked which is the greatest of the comThe first mandments the Teacher says, " Thou shalt love the command-

Lord thy God with all thy soul and with all thy menfc power," and that there is no commandment greater than this a and quite naturally.

For indeed it is a precept concerning the first and the greatest existence, God Himself our Father, through whom all things have come into being and exist, and to whom the things that are being saved return again.

As therefore we were first loved by Him c and took our beginning from Him, it is not reverent to consider any other thing as more venerable or more honourable.

This is the only thanks we pay Him, a small return for the greatest blessings ; and we are not able to think of the slighest thing else to serve as recompense for a God who is perfect and in need of nothing.

But by the very act of loving the Father to the limit of our personal strength and power we gain incorruption.

For in proportion as a man loves God, he enters more closely into God.

28. Second in order, and in no way less important The second than this, is, He says, the commandment, " Thou mandmeat shalt love thy neighbour as thyself" d God therefore you must love more than yourself.

And when His questioner inquires, " Who is a neighbour ? " e He did not point, in the same way as the Jews did, to their blood-relation, or fellow-citizen, or proselyte, or to the man who like them was circumcised, or to a keeper of one and the same law, but He describes a man going down from Jerusalem to Jericho/ showing him stabbed by robbers and flung half dead upon 6 See Romans xi. 36

See 1 St. John iv.

19. d St. Luke x. 27.

St. Luke x. 29.

/ See St. Luke x. 30-37.

CLEMENT OF ALEXANDRIA

Trjs dSov, VTTO tepe'co? TrapoSevd/zevov, VTTO AevtVov TrapoptOjitevov, VTTO oe TOV Sa/zapetVov TOV e'^tovetSta/zevou /cat d</>toptoyze'vov /caTeAeov/zevov, 6V ou^t /caTa Tvyr\v to? e/cetvot TraprjXdev, dAA'

T^/ce crvvecrtov d /ctvSvvevtov eSetTO, o?vov, e'Aatov, KTrjvos, fjno"6ov Tto TravSovet, TOV TOV Se TTpOaV7Ti(J)(VOVfJiVO Toirrtov yeyove TrA^crtov TOJ Ta Setvd TOU 8e aTTO/cptvajLtevou 6Vt "d TOV e'Aeov Trpo? a/^evo?'

/cat CTI) Totvuv TropevOeis OVTW co? T^? dya777^? f3Xao~Tavovor]s 29.

'Ev d^(/>oTepat? /.tev ouv Tat? evToAat? cn^yetTat, Ta^et 8' avTrjv $irjpr]K, /cat OTTOU /zev Ta

77ptoTeta T7y? dyaTT^? dva77Tet TO) #eo), OTTOU 8e Ta * i\ J/\ \ T VfJLi TO) TrAiqaiov.

Tt? o av aAAo? OUTO?

>\ * / / ^\\ ? afTO? o crtOT7)p; 7^ Tt?

/zaAAov ?y/xa?

/ * \ / / 952 P. eAe^cra?

| e/cetvov, TOV?

VTTO Ttov /cocr^to/cpaTopcov TOV OVCOTOV? dAtyov T^avaTto/>tevov?

Tot?

TroAAot?

Tpav/zaat, <f>6/3ois, eVt^v/ztat?, dpyat?, AvVat?, aTrdTat?, T^oovat?; TOVTOJV Se Ttov Tpav^di taTpd? 'I^crov?, e/c/coTTTtov aporjv Ta Trd6r) oi>x tocrTrep d vd/xo? i/ftAd Ta 0*7707 /CapTTOV? TtOV 77OVT]ptOV ^>VTtOV, dAAd TT^V d^ e'avTOV Trpd?

Ta? pt'a?

Try?

/ca/cta?

Trpoo-ayaytov.

OVTO? <d> 2 TOV otvov, TO at^Lta T^? afJLTreXov T^? Aa/3<,'8, e/c^e'a? rjfjiajv Tri Ta? TeTpco/zeVa? j/fv^d?, <OVTO? o TO e'Aaiov, >3 TOV e/c crTrAdy^vtov vraTpo? e'Aeov, Trpocrevey/ctov /cat e77tSai/>tAevd|aevo?, OVTO? d TOV?

2 <6> inserted by Ghisler.

8 <o3ros> inserted by Wilamowitz : <6 r6 ^Xatov> by Lindner.

(Sv Ghisler. u^ MS. a See St. Lukex. 31.

6 Ephesians vi. 12. c See St. Matthew iii. 10

; St. Luke iii. 9.

THE RICH MAN'S SALVATION

the road.

A priest passes him by ; a Levite disregards him ; but he is pitied by the scorned and outcast Samaritan, who did not pass along by chance a as the others, but had come fully equipped with what the man in danger needed, wine, oil, bandages, a beast, and payment for the innkeeper, some being given there and then and a further amount promised.

"Which of these," He said, "proved neighbour to him who endured this outrage ? "

And when he answered, " He that showed pity towards him," the Lord added, " Go thou therefore and do likewise."

For love bursts forth into good works.

29In both commandments therefore He introJesus duces love, but He makes a distinction of order, in jJ one place attaching to God the highest exercise of neighbour love and in the other allotting its secondary exercise to our neighbour.

And who else can this be but the Saviour himself?

Or who more than He has pitied us, who have been almost done to death by the world-rulers of the darkness & with these many wounds with fears, lusts, wraths, griefs, deceits and pleasures ?

Of these wounds Jesus is the only healer, by cutting out the passions absolutely and from the very root.

He does not deal with the bare results, the fruits of bad plants, as the law did, but brings His axe to the roots of evil. c

This is He who poured over our wounded souls the wine, the blood of David's vine ; d this is He who has brought and is lavishing on us the oil, the oil of pity d Cp.

Teaching of the Twelve Apostles ix.

1-2, " with regard to the giving of thanks (i.e. the Eucharist), in this way give thanks : first with regard to the cup ; ' We give thanks to Thee, our Father, for the holy vine of David Thy

Son, which Thou hast made known to us through Jesus Thy Son."'

CLEMENT OF ALEXANDRIA

rrjs uyeta? KCU owrrjpLas SeafJious dXvrovs e dyaTTr)'', TT'LOTIV, eAmSa, euros' o Sta/co^ety dyyeAous

Kal dp^d?

/cat e^oucna?

T]p:tv emTa^a? em ), Start /cat auVot eAeu^epco^rycrovrat CITTO TOU

/COCT/AOU

Trapd rrjv rrjs So^s" TCOV vtcuv TOU Oeov. rovrov ovv ayanew tcra ^17 TO) $eaj. dyaTia Se Xptcrrov 'I^aow o TO OeXrjfjLa avrov TTOICJV Kal <j>v\dooa)V avrov rds evroXds.

" ov ydp Trds

Aeycov /zot Kvpie Kvpi etaeAeucrerat et?

TT^V jSacrtAetav TOJV ovpavwv, dAA* o TTOtaiv TO deXy/JLa rov Trarpos pov."

/car ' rt )Lte Xeyere Kvpie Kvpit /cat ov TiotetTe a Xcyco;'

/car " u^et? fta/cdptot ot o/oavTe?

/cat d/couovTe? a St/catot Te Trorrat/' eav Troirjre d Xeya).

30.

ITpcoTos'

/>tev ow OUTO? earw

dyaTrcDv, SeuVepo? Se o TOU? e/cetVa TLfJLOJV /Cat 7TpL7TO)l>.

O ydp O.V TLS t? jJLa9rjTT]V epydarjrai, TOVTO els eavrov 6 Kvpios e/cSe^erat /cat

77av eavrov Trotemu.

"SeuTe, ot euAoy^eVot TOV Trarpos fJiov, K\7]povo^riaar rr^v rjTOifJiaaiJLevrjv u/ztv jSaatAetav 0,776 KarafioXfjs Kocrfjiov. eTretVacra yap /cat eSco/care jLtot ^ayetv, /cat eBiifrrjaa /cat e'Saj/caTe /not TuetV, /cat ^eVo? ^'/XTyv /cat ow^ydyeTe ^Lte, yvp-vos

/cat eVeSuaaTe /ze, rjadevr/cra /cat eireoKeijjaoOe ev (frvXaKrj rjfjLrjv /cat rjXOere TTpos fjL. rore dTTOKpiQr)<jovTai avra> ot St/catot Ae 1 Corinthians xiii.

13.

6 See Hebrews i. 14

; Ephesians iii.

10.

See Romans viii.

19-21.

St.

Paul speaks of "the whole creation " being freed from corruption.

The special

THE RICH MAN'S SALVATION

from the Father's heart ; this is He who has shown us the unbreakable bands of health and salvation, love, faith and hope ; a this is He who has ordered b to serve us for angels and principalities and powers great reward, because they too shall be freed from the vanity of the world at the revelation of the glory of the sons of God. c Him therefore we must love Wemust equally with God.

And he loves Christ Jesus who Him does His will and keeps His commandments.^ " For with God not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father."

And, "Why call ye Me, Lord, Lord, and do not the things that I say?"-^ And "Blessed are ye that see and hear what neither righteous men nor prophets saw and heard," if ye do what I say.# 30. He then is first who loves Christ, and the Next we second is he who honours and respects those who Christ's believe on Christ.

For whatever service a man does brethren for a disciple the Lord accepts for Himself, and reckons it all His own.

" Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.

For I was hungry and ye gave Me to eat, and I was thirsty and ye gave Me to drink, and I was a stranger and ye took Me in, I was naked and ye clothed Me, I was sick and ye visited Me, I was in prison and ye came unto Me.

Then shall the righteous answer Him saying, Lord, thought of the angelic powers as destined to share in this deliverance seems to be Clement's own, though possibly it was in St. Paul's mind when he wrote. d See St. John xiv. 15. e St. Matthew vii. 21.

' St. Luke vi. 46.

9 See St. Matthew xiii. 16-17 ; St. John xiii. IT.

CLEMENT OF ALEXANDRIA

Trdre ere LoofJLV Triva)vra /cat eOp^a^v, r) /cat cTToriaafjiev ; TTOTC 8e ei'So/zeV ere evov KOI avvrjydyonev, r) yvfjivov /cat Trepte/^aAo/zei' ; r) 77ore ere et'SojLtev dcrOevovvTGL /cat eVecr/ce^a/ze^a ;

77 eV (frvXaKrj /cat rjXdofjiev Trpo? ere; aTro/cpi^et? o fiaviXevs epel avrols' dfjirjv Xeycu VfJiiv, e<^>' oeroi^ eVot^erare eVt TOVTCDV TOJV dSeA^aiv /xou ra)v eAa^tcrrcov, e'/zot rroXiv e/c rcov evavriaiv rovs ravra TTapaaxovras avrots" etV TO Trwp e/x^SaAAet TO ala)VLOv, ojs avro) {JLTJ Trapecrj^/coTa?.

/cat "

'e Se' o u/za? e^OjLtevos" e^e e^eTat, o u/za?

/>fr > \ 5 /) < yo? e/xe auerei.

31. TOUTOU?

/cat reKva /cat vratSta /cat VTyTrta /cat <f>iXov$ 6Vo/zaet /cat /Ltt/cpou? evBdSe cos Trpos TO fjieXXov avco /xe'ye^o? avTCtJi/, "^17 Karac^povTJcjrjTe,"

953 P. Ae'ycov, "eVo?

TCOV fJUKptov TOVTOJV TOVTCOV yap ol ayyeXoi 8ta TravTO?

/JAeVoucrt TO TrpoacoTrov TOV Trarpos fjiov TOV ev oupavots".'* /cat eVepeoflr "fti^ <f>of3icrd, TO /zt/cpov Trot/xvtov i5/ztp yap rjvboKrjaev 6 Trarrjp TrapaSowat T-T)^ jSacrtAetav"

TCUV ovpavwv.

Kara, rd avrd /cat TOU /xeytcrTou e^ yev^Tors" yuvat/ccov 'ItodWou TO^ eAa^tcrTov eV T^ /?acriAei'a TCOV ovpavtov, rovreart, TOV eavTov fjLaOrjTrjv , elvai /xet^ca Ae'yet.

/cat waAtv "o Se^d/xevos

OLKO.LOV 7} 7rpo<f>r)Tr)v et?

OVO^LO.

8t/catou

7rpo(f>TJTOV TOV KLVCOV JLLCr96v XtlJTai 6 O fjLadrjTOV TTOTrjpiov ijjvxpov VOCLTOS TOV

OVK aTroAecret." ou/co{n> OUTO? fiovos 6 fjLio66$ OVK a St. Matthew xxv. 34-40.

6 See St. Matthew x. 40

; St. Luke x.

16. c See St. Mark x. 24

; St. John xxi. 5

; St. Matthew xi.

; St. John xv. 15

; St. Luke xii.

THE RICH MAN'S SALVATION

when saw we Thee hungry and fed Thee, or thirsty and gave Thee drink ?

When saw we Thee a stranger and took Thee in, or naked and clothed Thee ?

Or when saw we Thee sick and visited Thee ?

Or in prison and came unto Thee ?

The King shall answer and say unto them ; Verily I say unto you, inasmuch as ye did it unto one of these My brethren, even these least, ye did it unto Me." a Again, on the other hand, those who did not provide these things for them He casts into the eternal fire, on the ground that they have not provided them for Him.

And in another place :

" He that receiveth you receiveth Me ; he that receiveth you not rejecteth Me." b

31. These who believe on Him He calls children Names ot and young children and babes and friends

; also little hcmovu^fo ones here, rf in comparison with their future greatness Christ's above.

"Despise not," He says, "one of these little ones, for their angels always behold the face of My Father who is in heaven." e And elsewhere ; " Fear not, little flock, for it is the Father's good pleasure to give you the kingdom"^ of heaven.

After the same manner He says that the least in the kingdom of heaven, that is, His own disciple, is greater than the greatest among them that are born of women, namely John. 9

And again, " He that receiveth a righteous man or a prophet shall obtain the reward meet for these, and he that hath given a cup of cold water to a disciple in the name of a disciple shall not lose his reward." h This then is d See St. Matthew x. 42. e St. Matthew xviii.

10. f St. Luke xii. 32.

9 See St. Matthew xi. 11

; St. Luke vii. 28.

* St. Matthew x. 41-42.

CLEMENT OF ALEXANDRIA

" a,7ToXXv[jiv6s eari.

/cat (friXovs e/c rov fJLa/JLCovd rrjs aSt/cta?, tW orav e 8ea)vrai vfjids el? rds alwviovs oKTjvds."

</>ucret p,V aVacrav /cr^crtv, r)v auras' rt? e</>' eavrov ws t'8tW ovaav /cat oi)/c et? KOIVOV rots'

KaraTiOrjaiv, aSittov ovaav a77O^atVa)v, e/c 8e rfjs aSt/cta? evov /cat Trpay/xa St/catov /cat crcor^ptov, avaTravaai riva ra>v exovrcov OLLWVLOV crKrjvrjv Trapa TOJ Trarpi.

"Opa rrp&rov p,ev a>? oj)/c aTratretcr^at ere /ce/ceAeu- /cet' ouSe VQ-)(\el(jBai TrepLfjievzLV, dXXa avrov ^rjrelv rou? eu TT-etcrOjLteVou? O.LOVS re 6Vra? rou aajrrjpos ima.6r]Tds.

/caAo?

/Ltei^ ow /cat o rou aTroaroAou '

IXapov yap 86rr)v ayarra 6 Oeos,"

TO) StSdvat /cat /xi) </>etSo/ Adyos"

> 2 (JTreipovra, tVa JteVa>s ovrco?

/cat Oepior], St^a yoyyvcrptov /cat 3 Koivajvovvra, 07Tp earlv eue/oyeata /cat AUTT^S"

[/cat]

/c/oetrrcov 8' ecrrt rourou d rou Kvpiov lv a'AAco cota)'

/ca#apa.

TTCLVTL ra> atrowrt ere St'Soir"

^eou yap oVrco?

17 rotaur^ </tAo8a>pta. ourocrt 8e d Adyo? UTrep aVacrav ecrrt deorrjra, alrelaOai Trepifjieveiv, aAA' aurd> ava^retv s v Tradelv, eVetra rr]XiKovrov fjLiadov dptcrat ivttiVLds, al(jjv(,ov aKf)vr}v.

32. co /caAry? e betas' ayopas" cavetrat ^p^arcav rt?

Stahlin.

^XtTrr/re MS.

0et5o/xei'wj (from 2 Cor. ix. 6) Segaar.

<pei.56/j.ei>ov MS.

[/cat] Segaar.

Ka.6a.pd Segaar.

/ca#d MS. a St. Luke xvi.

6 The phrase comes from Acts iv. 32. c 2 Corinthians ix.

THE RICH MAN'S SALVATION

the only reward that cannot be lost.

And once more :

" Make to yourselves friends from the mammon of unrighteousness, that when it shall fail, they may receive you into the eternal habitations." a Thus He declares that all possessions are by nature unrighteous, when a man possesses them for personal advantage as being entirely his own/ and does not bring them into the common stock for those in need

; but that from this unrighteousness it is possible to perform a deed that is righteous and saving, namely, to give relief to one of those who have an eternal habitation with the Father.

See, first, how His command is not that you should The great yield to a request or wait to be pestered, but that ^ce to you should personally seek out men whom you may Christ's benefit, men who are worthy disciples of the Saviour.

Now the Apostle's saying also is good, " God loveth a cheerful giver," c one who takes pleasure in giving and sows not sparingly, for fear he should reap sparingly/ but shares his goods without murmurings or dispute or annoyance.

This is sincere kindness.

Better than this is that which is said by the Lord in another place ; " Give to everyone that asketh thee ; " e for such generosity is truly of God.

But more divine than all is this saying, that we should not even wait to be asked/ but should personally seek after whoever is worthy of help, and then fix the exceedingly great reward of our sharing, an eternal habitation.

32. What splendid trading !

What divine business !

You buy incorruption with d See 2 Corinthians ix.

St. Luke vi. 30. f Clement interprets the saying, "Make to yourselves friends .

," as a command to the rich man to give without being asked.

CLEMENT OF ALEXANDRIA

/cat 8ov$ ra QLoXXv/jLva rov /cooyxou /Jiovrjv rovrajv eV ovpavols avTiAajU^dVet.

TrXevaov em , aV oaxfipovfjs, rrjv TravTJyvpiv, cS TrAoucrte,

oXrjv, fJLrj ^et'cn? KLVOVVOJV /cat KO.V Se'ry, 77epteA$e yrjv TTOVUJV, lv* eVrau$a ^SacrtAetav ovpdviov ayopdays. ri ere At^ot Sta^ai^et? /cat a/Lta/aaySot roaovroveix^paivovai

/cat ot/cta,

rpo(f>rj Trvpos TJ %povov Traiyviov TI aL(7fJLOv Trdpzpyov T) vfipiaiJLa rvpdvvov; eVt6vfji7]aov ev ovpavols ot/CT^crat /cat jSacriAeuaat jLtera 6eov'

Tavrrjv crot r^v ^SacrtAetav avdpanros Scoaet evravOa /xt/cpa Aa/Scov e/cet avvou<6v ere 77Ot^creTat. t/cereucrov 8t' o 854 P. tVa Xdftr)' arrvoov y dyto\viacrov, (f>ofirj6r]TL pr) oe artjLtacr^' ou yap /ce/ceAeuarat Xa^clv, dXXd ov Trapaa^elv . ov /z^v 01)8' elnev 6 Kvpios 809, 7} Trapao-^e?, ^ eyepyer^o-ov, ?} fio-tjOrjaov, <f>iXov Se TTOHjcraf o 8e ^tAo? ou/c e/c /zta?

Socrecos" ytVerat, aAA* ef oA^? avaTrauorecos'

/cat ovvovaias /Lta/cpa?' oi>Ve yap ?^ TrtaTt? cure i] dyaTTr) oure 3 T] /caprepta /xta? ^epa?, dAA' "o VTro/zetVa? et? reAo?, euro? (jco^crerat."

1 ow o dV^pcoTTO? raura StScoatv; ort 8td 33.

IlcDs TT^V e/cetVov rifJirjv /cat euVotav /cat bt/ceta>criv o /cupto?

StScocrt'

"Scocrco yap ou [JLOVOV rot? ^tAot?, dAAd /cat TOt?

<f)iXoiS TWV (f)lX(Jt}V."

/Cat Tt?

OVTOS OTIV

cf>iXos rov Oeov; av fjiev p,rj Kplve, ris altos' /cat rts"

Combefis.

TTJI/ MS.

oi'/a'a Combefis. oiKeta MS.

cure .

. oi/'re .

. o#re Stahlin. ou5^ .

. oflre .

. otfre MS.

" and was applied to the The word means " assembly great national and religious festivals of the Greeks at

THE RICH MAN'S SALVATION

money.

You give the perishing things of the world and receive in exchange for them an eternal abode in heaven.

Set sail, rich man, for this market/ if you are wise.

Compass the whole earth if need be.

Spare not dangers or toils, that here you may buy a heavenly kingdom.

Why so delighted with glittering stones and emeralds, with a house that is fuel for fire or a plaything for time or sport for an earthquake or the object of a tyrant's insolence ?

Desire to live and reign in heaven with God.

This kingdom a man, imitating God, shall give you.

Having taken little from you here, he will make you through all the ages a fellow-inhabitant there.

Beg him to take it.

Hasten, strive earnestly, fear lest he reject you.

For he has not been commanded to take, but you to provide.

Furthermore, the Lord did not say, "give," or "provide," or "benefit," or "help," but "make a friend " b ; and a friend is made not from one gift, but from complete relief and long companionship.

For neither faith nor love nor patience is the work of one day, but " he that endureth to the end, the same shall be saved. " c

33. How then does a man give these things ?

Why, the Lord gives them, on account of your esteem and favour and relationship with this man.

" For I will give not only to my friends, but also to the friends of my friends." d And who is this friend of God ?

Do not yourself decide who is worthy and Olympia and elsewhere.

It is used of the Christian church in Hebrews xii. 23.

As we should expect, these gatherings were made the occasion of fairs and markets (Strabo 486).

It is this aspect of them which Clement seems to have most in mind here.

St. Luke xvi.

9. c St. Matthew x. 22. d This saying is not found in the gospels.

CLEMENT OF ALEXANDRIA

VOXTai yap ere Sta/zapTetv rrepl Trjv ooav to? eV dfjL^ifioXa) Se rfjs ayvota? d^ivov /cat

TOV? dvaiovs ev Tioif.lv Sta TOU? diovs rj <pvXaaTOU? rjaaov dyadovs ^fr]Se Tot? tnrot^atots

eK }JLV yap Tou <eiSecr0ai /cat TrpoaTO?)? evSe^erat ae rat OeocfriXtijv dfjieXfjcrai TIVOJV, OV TO

eTTLTL/JLLOV

/CoAaCTt? fJOTVpOS

OLLCOVLOS'

K 8e TOV TTpoiecrOdL Tracrtv e'^? rot?

TTOLVTCOS

evpeiv TWO, /cat TCJV craxjat, Trapa ' Iva " fj,rj Kpive" roivvv, SvvafJLevojv. a) fjierpo) /zerpet?, rovra) /cat aof fjierpov /caAdv, 7777tecrfteVov /cat V7rpKXw6fjLVov } aTToSo^crerat crot."

Trdaiv avoi^ov rd GTrXdyxya. TO is TOV Oeov /xa^rat? yeypajU-jLteVot?, ^17 77po? craj^ta a,77t8cov r) Trpos T^At/ctav a/xeAa)? Stare^et?, jU,7]S et rt? a/cri] -r) 8ucret/ Jta>v r) SuCTetS^? r) do9evr)S Trpo? TOVTO Trj faxfj SuCT^epavT]?

/cat cr^^/-xa TOUT' ECTTLV e^cuOev rjfjilv 77eptj3e^3Ai]^teVov et?

/cdcr/xov Trapooov 77-po^acret,

tv' et?

TO TOVTO TratSeuT^ptov etVeA^etv ovvr]6a)[JLv aAA' e TO? eVot/cet d 2 TraTrjp /cat d TOUTOU 77at? o U77ep O)v drrodavaiv /cat /xe^' rjfjLaJv aVaCTTa?.

34. TOUTO TO cr^/za TO jSAeTrd/xevov e^arraTa TOV 6a.va.TOV /cat TOV Sta/3oAov d yap eWc?

TrAouTO?

/cat TO /caAAo? auTOt? dOecLTOs e'aTf /cat

(JLCLIVOVTOLI

Trept TO aapKLOV, ov KaTO-^povovaiv to?

TCOV v3oV OVTe? TV<f)Xoi KTJ]fJLGLTOJV , OVK e Wilamowitz.

7rp60ao-tj MS.

6 before jrarrjp Stiihlin : before /C/JUTTTOJ >is.

THE RICH MAN'S SALVATION

who unworthy, for you may happen to be quite misDO not taken in your opinion ; so that when in doubt through between' the ignorance it is better to do good even to the un- "worthy" worthy for the sake of the worthy than by being on tvorthy""

your guard against the less good not to light upon the virtuous at all.

For by being niggardly and by pretending to test who will deserve the benefit and who will not, you may possibly neglect some who are beloved of God, the penalty for which is eternal punishment by fire.

But by giving freely to all in turn who need, you are absolutely certain to find one of those men who have power to save you with God.

Therefore, "judge not, that you may not be judged ; with what measure you mete, it shall be measured to you again.

Good measure, pressed down and shaken together, running over, shall be given back to you." a Open your heart to all who are enrolled as God's disciples, not gazing scornfully on their body, nor being led to indifference by their age.

And if one appear needy or ill-clad Outward or ungainly or weak, do not in your soul take offence fap,^If nce i .

Y mi uniinat this and turn away.

This is a form thrown round portant us from without for the purpose of our entrance into the world, that we may be able to take our place in this universal school ; but hidden within dwells the Father, and His Son b who died for us and rose with us.

34.

This form that is seen deceives death and the The real devil ; for the inward wealth and beauty are invisible ^^ to them.

And they rage round the bit of flesh, within which they despise as weak, while they are blind to the inner possessions, not knowing how great a See St. Matthew vii.

; St. Luke vi. 38.

6 See St. John xiv. 23.

CLEMENT OF ALEXANDRIA

' drjaavpov eV oarpaKiva) cr/ceuet rivd , Suvdjuet 6eov Trarpos KOI at/zart Oeov

77at8d?

/cat Spdcra) TTvevfjiaTos dytou zreptTeTetxtcrfjLtvov. dXXd av ye fJLrj eairaTr}dfjsf 6 yeyeu/zeVo? dXrjdeiCLS /cat /caT^^taj/xevo? TTy? /^eyaAi7? Aurpojcreco?, aAAa TO evavriov rot? a'AAot? avdpanrois aeavra) 955 P. KOLTOiXe^OV CFTpCLTOV CLOTrXoV , OiTToXefJLOV, GLVOLLfjiaKTOV , fjLLavrov, yepovra?

| 6eoa^LS, op<f>avovs X7?Pa?

TTpaoT^Ti coTrAtcr/AeVa?, aVSpa?

TOLOVTOVS Kraai ra> aw TrXovrq) Kol TO) acujLtart /cat rf} ^X^ $opv(f>6povs, &v orrpar^yet ^ed?, St' ou?

/cat vau?

/SaTrrt^OjLteV^ KOV(f>it,TCU Covens ayiojv euxa^ /cu^ep^co/xeV^, /cat vdcro? aKfjid^ovcra Sa/xa^erat \ipa)v eVt/So Stco/co/zeVT], /cat TrpoafioXr] A^crraiv a</>O7rAt^ cuX^S" evaefteai aKvXevofjievrj, /cat Saifjiovajv 6pavraL Trpoardy^aai avvrovois eAeyxo/xeV?^.

35.

'Evepyot 1 ourot Trdvre? [ot]

o-rpartajTat /cat /Sc/Satot, ouSei? dpyd?, o^Set? dxpeto?. o Oai ere Swarat Trapd Beov, 6 Se TrapaJtvovra, o 8e 8a/cpucrat

/cat arevct^at /cd/ VTrep aov Trpos TOV Kvpiov ra)V oXatv, 6 8e StSd^at rt TOJV Trpo? r^v aajrrjpiav XP 1? "^ 6^^* o

8e vovOerrjcrcu jLterd Trapp^crta?, d 8e oryx/So uAeucrai ' euvota?, Trdvres 8e ^>tAetv d yAu/cetat ^epaTretat (friXovvrajv , d> /xa/cdptot 8ta- /coft'at dappovvrttiv, oj Trtcrrt? etAt/cptvi]? #ecV IJLOVOV SeStdrcov, c5 Adycov dAr^eta Trapd rot? ifjevcraadai fjLrj Swa/AeVot?, a> /caAAo? epyojv Trapd rots aea)

tvepyoi Stahlin. ev Zpyois MS.

[oi] Schwartz.

THE RICH MAN'S SALVATION

" treasure " we carry " in an earthen vessel/' a fortified by the power of God the Father and the blood of God the Son and the dew of the Holy Spirit.

Do not you be deceived, however, who have tasted of truth, and have been deemed worthy of the great redemption ; but, contrary to the rest of men, enlist on your behalf an army without weapons, without The great war, without bloodshed, without anger, without stain, Christian an army of God-fearing old men, of God-beloved saints orphans, of widows armed with gentleness, of men adorned with love.

Obtain with your wealth, as guards for your body and your soul, such men as these, whose commander is God.

Through them the sinking ship rises, steered by the prayers of saints alone ; and sickness at its height is subdued, put to flight by the laying on of hands ; the attack of robbers is made harmless, being stripped of its weapons by pious prayers ; and the violence of daemons is shattered, reduced to impotence by confident commands.

35.

Effective soldiers are all these, and steadfast The many guardians, not one idle, not one useless.

One is able they can to beg your life from God, another to hearten you render when sick, another to weep and lament in sympathy on your behalf before the Lord of all, another to teach some part of what is useful for salvation, another to give outspoken warning, another friendly counsel, and all to love you truly, without guile, fear, hypocrisy, flattery or pretence.

What sweet services of loving friends !

What blessed ministries of men of good cheer !

What pure faith of those who fear God alone !

What truth of speech among those who cannot lie !

What beauty of deeds among those who are resolved 2 Corinthians iv.

CLEMENT OF ALEXANDRIA

SlOLKOVeiV 7T7TICFIJLVOIS, TTeiOeLV 0OV, d ov vapKos rrjs afjs drcreoOai OOKOVGLV, dAAa rfjs eavrov ^VX^S e/cacrTO?, OVK doeX<f)a) AaAeiV, dAAd TO) ao-iXei TOJV aiwvcov ev ool KaroiKOVvri.

1 ovv ol Triarol KaXol /cat 36.

IldvTes KOL rrjs TTpoorly'opias aiOi, YJV axJTrcp StaSr^/xa 7repiKLVT(u. ov iJirjv dAA' etcrt^ 7/817 rive?

T&V 6K\eKTO)v e/cAe/cTorepot, Kal rocrovrco 7Jrrov em'cr^/zot, rpoTrov rtvd CK rov <f) > 1 rod KoafJiov vea))(KovvTs eavrovs Kal eV da^aAeV, ou /5ouAo/xevo6 8o/<:ety d'ytot, xrdv e 17777 rt?, aiaxwopevoi,, eV jSd^et yvw/xr]? aTTOKpvTTTovres ra dvK/(dXr]Ta fjLVOTijpia, Kal rr/v avr&v euyeVetav V7Tpr)(f)avovvTS ev KoafJiO) jSAeVecr^at, 01)? d Aoyo?

"</>aj? rou

KOCT/JLOV'

Kal d'Aa?

TT;? y^??"

AraAei.

TOUT' eWt TO crTT-ep/xa, et/ccov /<rat d/j,oia>cri? ^eou, /<rat TCKVOV avrov yvr^aiov Kal K\rjpov6fjiov, ajo~7Tp TTL riva gevireiav evravda Tre^LTTO^vov VTTO /zeydAr]? oiKovo^ias Kal dvaAoyta? TO vraTpoV 8t' o 2 /<rat Ta </>avepd /cat Ta d(/)avfj rov Koa/^ov oor)p,LOVpyr]rai, ra /JiV el? oovXecav, rd oe et? acncqaw, rd oe els avra) } Kal rrdvra, fte'xpt? dv evravda ro ^evi], avvexerai, Kal vvvaxQevros avrov rdxio~ra XvOr^aerai.

1 <^> inserted by Segaar.

di' & Schwartz.

8C ov Jis.

iravTa, Schwartz, ravra MS.

1 Timothy i.

17.

St. Matthew v. 13-14. c See Genesis i.

; Romans viii.

; 1 Timothy i.

; Titus i. 4. d The "seed" is a gnostic term for those higher souls who contain within themselves in a special degree the spark of divine life.

They walk by knowledge, or direct intuition,

THE RICH MAN'S SALVATION

to minister to God, to persuade God, to please God !

They seem to touch not your flesh but each his own soul, not to be talking with a brother but with the King of the ages a who dwells in you.

36.

All the faithful then are noble and godlike, and The highest worthy of their title, which they wear as a diadem, Not but that there are already some who are even more elect than the elect, and more elect in proportion as they are less conspicuous.

These are they who in a manner haul themselves up out of the surf of the world and retire to a place of safety, who do not wish to appear holy, and are ashamed if one calls them so, who hide in the depth of their mind the unutterable mysteries, and scorn to let their nobility of nature be seen in the world.

These the Word calls " light of the world " and " salt of the earth." b This is the seed, God's image and likeness, and His true child and heir/ sent here, as it were, on a kind of foreign service by the Father's high dispensation and suitable choice.

For his sake both the visible and invisible things of the world have been created, some for his service, others for his training, others for his instruction ; and all are held together so long as the seed remains on earth, and when it has been gathered in all will speedily be dissolved.** rather than by faith.

Justin Martyr (2 Apology ch.

7) makes the same statement as Clement, viz. that the world is preserved solely on account of the " seed "

; but he means by this term the whole body of Christians.

Clement however seems plainly to restrict it to those who are "more elect than the elect."

For the " gathering in " of the elect see St. Matthew iii. 12 and xxiv. 31

; Teaching of the Twelve Apostles ix. 4 and x. 5

; Clement's Extracts from Theodotus xxvi. 3.

CLEMENT OF ALEXANDRIA

956 P.

37. Tt yap ert 8et; 6ea) ra rrjs dydrrns uvarripia, \ / / \ , -y ^'

/ n /cat rore eTTOTrreucrets' TOP KOATTOV rov rrarpog, ov 6 povoyevris deos /xoVo? e^y^aaro. ecrrt oe /cat auTO? o 6eo$ dydrrri /cat St' dyaTT^v T^UV ededdrj.

/cat TO jLtev apprjTov avrov TTartjp, TO 8e et?

^/Lta? crvfj.7ra.9es yeyove fjLrjrrjp. dya.7njaa$

rrarrjp eOrjXuvBTj, Kal TOVTOV /zeya er^/xeiov ov auro? iyivvr]0.v ef avrov'

Kal

rexOeiS e'f dyaTrrjs Kaprros dyoLTTj].

Sia rovro Kal auro? KarfjXde, 8ia rovro avOpojTTOV eVeSu, Sta TOVTO rd dvQptoTrcov CKOJV erraOev, tVa 77/00? r^v ^/xerepav daQevtiav ovs eavrov Kal jjieXXcov CTTrevSecrdat, Kal Xvrpov tavrov eVtSiSou?

Kawrjv rj^lv Starry /CT^V " dyTrrjv v/jiv taj/^t TTV ev. rs 8e ecrrtv aur^ /cat 7700-77; i;77ep rjjjicov e/cacrrou /care2 r^y i/jvxrjv rrjv dvra^iav TO>V oXajv VTrep dXXrjXcov dvraTraiTei. el Se ra? rot? dSeA^ot?, /cat TOiavrrjv rr/v rov aajrrjpa dv^aj^oAoyTy/xe^a, ert ret TOL> (cp. v. Stromateis 16.

5) Lindner, le-ijpae-n MS.

2 KaredrjKe Segaar.

KaOyKe MS.

l7rnri>6ws Lindner. eTrtTroi'wj MS.

_ , ra TTTCU^O, /cat dAAorpta /cat Trapappeovra, o^ev ra/zteuo/zevot; dAA^Atov a77o/cAetcro/xev, a /zerd /itt/cpov efet TO 77i?p; ^etco? ye /cat em77vo'co? 3 a St. John i.

18.

This passage strongly supports the reading noted in the margin of the Revised Version.

* See 1 St. John iv.

8, 16.

1 This thought of the Motherhood of God has a parallel in Synesius (Bishop of Ptolemais in Libya early in the fifth century), Hymn II. 63-4 :

Thou art Father, thou art Mother, Thou art male, and thou art female.

34,6

THE RICH MAN'S SALVATION

37. What else is necessary ?

Behold the mysteries God is love of love, and then you will have a vision of the bosom of the Father, whom the only-begotten God alone declared.^ God in His very self is love/ and for love's sake He became visible to us.

And while the unspeakable part of Him is Father, the part that has sympathy with us is Mother.

By His loving the Father became of woman's nature, a great proof of which is He whom He begat from Himself ; and the fruit that is born of love is love.

This is why the Son Himself came to earth, this is why He put on manhood, this is why He willingly endured man's lot, that, having been measured to the weakness of us whom He loved, He might in return measure us to His own power.

And when He is about to be offered d and is giving Himself up as a ransom He leaves us a new testament : " I give you my love."'

What love is this, and how great ?

On behalf of each of us He laid down the life that is equal in value to the whole world.

In return He demands this sacrifice from us on behalf of one another.

But God expects " if we owe our lives to the brethren, and admit such J^v^one a reciprocal compact with the Saviour, shall we still to another husband and hoard up the things of the world, which are beggarly and alien to us and ever slipping away?

Shall we shut out from one another that which in a short time the fire will have ?

Divine indeed and Gnostic speculation introduced a Mother as the cause of Creation (cp. Irenaeus i.

4), but the present passage would seem to have no connexion at all with this.

Clement is simply trying to account, in a mystical way, for the love of God as shown in the Incarnation. d i.e, as a drink-offering the same word that St. Paul uses of himself in 2 Timothy iv.

See St. John xiii. 34

; xiv. 27.

CLEMENT OF ALEXANDRIA

e T f <( * \ / \ " j \ \ o Itcjaw)]? o fir) <ptAan> cprjaL rov dvdpWTTOKTOVOS eCTTt,'

(JTTep^CL TOV KatV, rov Sta/3dAoir 6eov OTrXdyxyov OVK OVK X l > ctCTTTOpos" ecrnv, yovos" ecrrtv, eart /cAxa T7? aet Aou, e/c/coTrrerac, TO 77up adpovv 38. Su Se jLta^e r^v "<KaO*> 1 i ^ SeiKWGL TlavXos, erri acurripiav "rj ayaTT-n ra t > )>5\\>1X \ > ?

\ J * ' eaurry? oi> ^rjrei, aAA evrt rov aoeAcpov e/ 77e/3t rovrov eVro^rat, Trept TOVTOV ' ayaTrrj KaXvTrrei TrXrjOos djJiapTicjv reAeta aya777^ e/c^8aAAet TOV (f)6j3ov ov ov (frvaiovTOLL, OVK eVt^atpet T7y a8t/<:ta, Se T^ aX^deLa'

Travra aTeyet, Travra TncrrVi, /xatVerat.

TTOVTCL eXTTL^Gi, TTOLVTa

V7TOfJLVL.

Y) dyOLTTrj OVO~ 7TOTE

K7TL7TTL.

TTa.vovra.1, Idaeis eVt y?^? /caTaAetVovTat.

^LteVet Se fjLL^O}V O V TO. T/HO, TCtVTa, TTiOTl'S, e'A77tV, ay(I77T] '

TOVTOLS rj dyoLTrrj."

KCLL St/cata;?.

Trian?

/xev yap OLTrepxerai, orav avToijjia TreicrdaJjJiev ioovres Oeov, /cat eATTt? d^avi^eTaL rwv eXTTiaOevrcov dirooodevTOiv,

Se etV TrX-ujpaj/JLa ovvep^rai /cat /LtaAAop' ra>v reXeicov TrapaooOevTcov. cdv ravrrjv ai Tt? T^ faxf], Swarat, /cav eV a/ ^ yeyevvT^eVo?, /cav 770AAa TCOV etpyacrfteVo?, av^rjaas rrjv dydmr^v /cat Kadapdv Xafiwv dvayu.a^e'o'ao'^at TO, eVrato-yu-eVa. inserted by Combefis from 1 Corinthians xii. 31.

1 St. John iii.

15.

* See St. John xv. 5-6.

THE RICH MAN'S SALVATION

inspired is the saying of John :

" He that loveth not his brother is a murderer/' a a seed of Cain, a nursling of the devil.

He has no tender heart of God, no hope of better things.

He is without seed and without offspring.

He is no branch of the everliving heavenly vine.

He is cut off; he awaits the fire at once. b 38. But do you learn the "more excellent way" c Thegreatto salvation, which Paul shows.

"Love seeketh not nessof lova its own," d but is lavished upon the brother.

For him love flutters with excitement, for him it is chastely wild.

" Love covereth a multitude of sins.

Perfect love casteth out fear.

Love vaunteth not itself, is not puffed up, rejoiceth not in unrighteousness, but rejoiceth with the truth

; beareth all things, believeth all things, hopeth all things, endureth all things.

Love never faileth ; prophecies are done away, tongues cease, healings are left behind on earth ; but these three remain, faith, hope, love ; and the greatest among these is love." e And rightly ; for faith departs, when we believe through having seen God with our own eyes ; and hope vanishes away when what we hoped for has been granted ; but love goes with us into the fulness of God's presence and increases the more when that which is perfect has been bestowed.

Even though a man be born in sins, and have done many of the deeds that are forbidden, if he but implant love in Love with his soul he is able, by increasing the love and by V taccepting pure repentance, to retrieve his failures. God's forgiveness c 1 Corinthians xii. 31. d 1 Corinthians xiii. 5. e See

St. Peter iv. 8 ; 1 St. John iv. 18

; 1 Corinthians xiii. 4-13.

CLEMENT OF ALEXANDRIA

957 P. fjiri^e * yap rovro ei? drroyvcocrLV erot /cat arrovoiav KaraXeXei,<f)9a), el Kal rov rrXovaiov /Ltd0ot? ocrris early 6 ywpav ev ovpavols OVK eyjMV Kal riva rporrov rot? ovai xpco/zevo? (39) dv rt? TO re errtpprjrov

2 TOU TrAourou /cat ^aAeTrov els ^COT)V 8ta</>uyot /cat Suvatro

a.ya.6a)v eTravpaauaL, ecr) oe TOJV alcjviojv [rcDv] rervxrjKOJS TJ 8t* ay^010^ ^ ^''^ dcr^eVetav -^ 77-eptaracrtv d/coucrtov jLterd ri]v crt^paytSa /cat r^v Aurpaicrtv rtcrtv djLtapr^/xacrty -^ 77apa77-rc6/xacrtv, a*? ai' reXeov, <OTL >4 euros' /care07]^tcrTat TravVTTO rov 6eov. rravri yap ra> /xer' dA^^eta?

6'A^?

TT^S* /capSta? eTTicrrpeifjavri rrpos rov dtov avecoyaoiv at dvpai Kal Se^erat rpLadap,evos rrarrjp vlov aXr)6a)$ fjieravoovvrarj 8* aXrjdivrj fjierdvota TO fJLrjKeri rols avrols evo^ov elvai, dAAd aporjv e'/cptajo-at r^?

$vxfjs tfi ot? eavrov Kareyvaj Oavarov a^aprri^aoiv rovrcov yap dvaipedevraiv avOis els ere 6e6s etcrot/ctcr^CTerat. fieydXr^v yap (f>rjoL Kal avvTreppX-qrov elvai ^apdv /cat eopryv ev ovpavois TOJ Trarpl Kal rot? dyyeAot? evo? d/xapra>Aoi errLcrrpeifjavros Kal jLteravo^oravros'.

8to /cat /ce/cpayev "eAeov ^e'Aco /cat ou dvaiav ov fiovXo/jiai rov Odvarov rov djJLaprcjXov , dAAd TTyv fjierdvoLav

KO.V (Law at d^Ltaprtat VJJLU)V ws (froiviKovv epiov, ajs %iova XevKavaj, KO.V jjieXdvrepov rov cr/cdroui, co? eptov Aeu/cdv eKvtyas rroLTJaa}."

6eto yap fj,6vto Svvarov d^eaiv dp,apria)V Trapaa^ecr^at /cat fti] XoyiaaoBai rrapaTrrcofJiara, orrov ye Kal r/jjiiv napa2 ewipp^rov Segaar. tirippet rbv MS.

/U7?5^ Dindorf.

^TCMS.

aiwviwj' [rwi'] Ghisler. ai&vuv T&V MS.

4 <6rt> inserted by Stahlin. a See St. Luke xv.

7, 10.

THE RICH MAN'S SALVATION

For if you understand who is the rich man that has no place in heaven, and also in what manner a man may so use his substance (39) as to win his way to life through the censure and difficulties caused by wealth, and to be able to enjoy the eternal good things, yes, even though he has happened either because of ignorance or of weakness or of circumstances not of his own choice to fall after the baptismal seal and redemption into certain sins or transgressions so as to have become completely subject to them, let not this thought remain with you to lead to despair and despondency, namely, that such an one has been condemned outright by God.

For to every one who turns to God in truth with his whole heart the doors are opened and a thrice-glad

Father receives a truly penitent son.

And genuine repentance is to be no longer guilty of the same offences, but utterly to root out of the soul the sins for which a man condemned himself to death

; because when these have been destroyed God will once again enter in and dwell with you.

For He says that there is great and unsurpassable joy and feasting in heaven for the Father and the angels when one sinner has turned and repented. a Accordingly He cries, " I wish for mercy and not sacrifice, I desire not the death of the sinner, but his repentance.

Though your sins be as scarlet wool, I will whiten them as snow ; though blacker than the darkness, I will wash them and make them as white wool." 6

For God alone can grant remission of sins and not reckon trespasses/ though even we 6 See St. Matthew ix.

; xii.

7 (from Hosea vi.

6) ; Ezekiel xviii. 23

; Isaiah i. 18. c See St. Mark ii. 7

; St. Luke v. 21

; 2 Corinthians v.

19.

CLEMENT OF ALEXANDRIA

KeXeverai rrk mte'pa? eKaorins

KVpLOS d

\ f <-.

"> CN V < ~ TOl? aO6A<pOLS

(JLTCLVOOVCrLV.

t O6 7)/Zet? oWes "crfJiev aya0d Sd/xara St8oVat, rroaa) " 6 Trarrjp r&v OLKrip/JLatv."

6 dyaOos rrarrjp " rrdarjs Trapa/cA^cred)?,"

TroXvoTrXayxvos KO.L TroXveXeos 7T<f)VK (JLaKpoOv/JLelv TOVS 67TL(TTpei/Javra?

776/31- /LteVet.

7TLarpeifjai Se eariv oVrco?

CXTTO TOJP' a/xapTO rravaaaOai /cat Lt/ceVt fiXeTreiv els > / Ttt 40. Tajy /Ltev ouv Trpoyeyevrjpevajv 9eos OLOOXJLV afiecrw, ra)v 8e cTriovrajv avros eVaaro?

KOLI TOUT' e'ort u-eravojp'at, TO /cat alrrjcraodai, rovraiv Trapa Trarpd?, o? /xdvo? TCOV aTTavrcov oto? aTrpa/CTa TTOLrjaai rd TreTrpay/^eVa eAea) TO) Trap*

/cat Spdo-o) TTvev^aTOS aVaAeu/fa? TO. Trpo-rjfjiap u e^>' ot? yap aV eupcu u/xa?,"

^crtV, "e'm /cat /cptvto'"

/cat Trap' e/cacrTa ^Soa TO reXos wore /cat TOJ Ta /^.eytaTa eu 7T7TOir)KOTi < Kard> 1 rov fiiov, 7Ti Se TOU TeAou? eo/cei'Aaim Trpo?

/ca/ctav, 2 Trdvres ol rrpoaOev TTOVOL, eVt r^s /caTarov SazaTO? ea$Aa> evoevco, ra> re dvovrjTOL 953 P. xetpov /cat eTTLaecrvpfjievajs iwaavrL rtporepov eonv varepov [jLeravorjcravn rroXXov ^povov rroXireiav 1 <ard> inserted by Segaar (from Sac. Par.).

au6vr]TOL Ghisler (from ^Sac. Par.). di>6r)Toi MS.

See St. Luke xvii. 3-4.

St. Matthew vii.

; St. Luke xi.

13. c 2 Corinthians i. 3. d St. James v.

11.

St. Luke ix. 62.

' This saying, not found in our gospels, is mentioned in slightly different form by Justin Martyr (Dialoque with Trypho

47) who expressly attributes it to our Lord.

It has some

THE RICH MAN'S SALVATION

are exhorted by the Lord each day to forgive our brothers when they repent.

And if we, being evil, know how to give good gifts, 6 how much more does " the Father of mercies." c The good Father "of all c full of pity d and full of mercy, is by nature long-suffering.

He waits for those who turn comfort," to Him.

And to turn to Him truly is to cease from sins and no more to look back.

40. Of sins already committed, then, God gives Repentance remission, but of those that are to come each man ^^piete procures his own remission.

And this is repentance, change to condemn the deeds that are past and to ask forgetfulness of them from the Father, who alone of all is able to make undone what has been done, by wiping out former sins with the mercy that comes from Him and with the dew of the Spirit.

" For in whatever things I find you," He says, "in these will " f and at each step He proclaims the end of all things.^ So that even when a man has done the greatest works faithfully through life, but I also judge you ; at the end has run on the rocks of evil, all his former labours bring him no profit, since at the turningpoint h of the drama he has retired from the contest ; whereas he who has at first led an indifferent and slipshod life may, if afterwards he repents, utterly wipe out a wicked course of long continuance with the time resemblance to Ezekiel xxxiii. 20 (Sept.)

" I will judge you each one in his ways " and in both Clement and Justin it occurs in connexion with teaching drawn from Ezekiel xxxiii.

10-20. a See 1 St. Peter iv.

7. h The " catastrophe " or turning-point towards the end of a play when the issue stands definitely revealed.

Used here, as elsewhere in Greek literature, for the conclusion of life, when a man might be expected to have settled down to a course either good or evil.

CLEMENT OF ALEXANDRIA

novqpav

(JL)(J7Tp TO I?

fJLOLKpd VOOCO , cifacnv fiovXei Aa/3etv; fJL^Keri Trvpovadw

Tropvevcras Xoi*T v ayveueraj* o apTrdcras , a77o8tSou /cat

o em'op/cosv OfJLW'

KOI TO.

0VVoovnY* 7ri0u/*MXV, XvTrrjv, <f)6(3ov, Iva ev > rf r if. r^ \ \ j / > $ia\\vcr6a L 4>Q<iva>v. eariv [lev ovv aSvvaTOV taws ddpocos a,7rPK llJaL 7r(i@r l crvvrpo(f)a, dXXa jjiera Oeov ? tVecrta?

KOI /xeravota?

/cat ^ ^

Ato " et 7rai/rct) ?

CTe roy cropapov /cat ouvaroi; /cat 7rAoucrtOI/ eVtorr^o'aa^at eavra) TLVCL avdpanrov Oeov t'Sou at /ca /covetv /cai/ eo? eVa, (f)oftov prjaLa^ofJLVov a/xa /cat ><$ \ \ i ** ouoe yap T rov det dAAa, /cat 8a/cpucrat /cat d/coAdcTTOts'

/Cat

7TOT6 UTTCp ^

Sep' dAe^ptajrepov

Str^ve/cous eav d/ctV^ro? rat yap rrjs Aoyoj. rovrov /cat dpyta^eVra /cat opyrjv

Trauovra fa^^oy \VTrr)0-tjTi Mayor. i Seg-aar 5u<rW7r7^ 77r ' Schwartz.

Stiihlin and Barnard mark .as corrupt. the passage MS.

354,

THE RICH MAN'S SALVATION

left after his repentance.

But great care is needed, just as bodies that are labouring under a long disease require treatment and special attention.

Thief, do you wish to receive forgiveness ? steal no more. a Adulterer, no longer burn. & Fornicator, keep pure in future.

Extortioner, repay with interest.

False witness, practise truth.

Oath-breaker, swear no more.

And repress the rest of the passions, anger, lust, grief, fear, in order that at your departure you may be found to have already become reconciled here on earth with your adversary.

Now it is perhaps impossible all at once to cut away passions that have grown with us, but with God's power, human supplication, the help of brethren, sincere repentance and constant practice success is achieved.

41.

It is therefore an absolute necessity that you The rich who are haughty and powerful and rich should apspoken"*" point for yourself some man of God as trainer and advice and pilot.

Let there be at all events one whom you x respect, one whom you fear, one whom you accustom yourself to listen to when he is outspoken and severe, though all the while at your service.

Why, it is not good for the eyes to remain all our life-time undisciplined ; they should sometimes weep and smart for the sake of better health.

So, too, nothing is more destructive to the soul than incessant pleasure, the softening influence of which blinds it, if it continues obstinate against the outspoken word.

Fear this man when he is angry, and be grieved when he groans ; respect him when he stays his anger, and be before him in begging release from punishment. a See Ephesians iv. 28.

6 See 1 Corinthians vii.

See St. Matthew v. 25

; St. Luke xii. 58.

CLEMENT OF ALEXANDRIA

daov.

OVTOS VTrep aov TroAAct? VVKTCLS TO), TTpeafievajv VTrep aov npos Otov /cat Atravetats ow7]#ecrt payevaiv TOV irarcpaor) yap di/re^ci rot? TKVOis avTOVTa aTrXdyxva Seo/xeVot?.

Serjcrerat 8e Ka6apu>$ VTTO aov 77poTt/za>/zei'os > cu? ayyeAo? TOU 0eoi; /cat jLt^Sei^ WTTO CTOI; AuTrou/xevos", aAA' y?7ep crou'

" 6eos ov [LVKTf]TOVTO (JTL fjLerdvoLa dvvTTOKpiro?. pt^erat" oj)8e Trpoo-c^et /cevot? pi]/zacrf jaovo? yap ava/cptVet p,ve\ovs /cat ve(f>povs /capSia?

/cat TOJ^ eV 77upt /cara/couet /cat TCOV eV /cotAi'a KTJTOVS t'/cereuovTCDV e^a/couet /cat Tracrtv eyyv? ecrrt rots' Tnorevovm /cat 770ppa> rot? a^eot?, aV /XT) /xeravoTJ

OUTOJ 42.

"Iva Se eVt^aTcr?, OTI <rot /xevet cjeor^pta? aKovaov fjivdov ov jjiv9oi>, dXXd 6Wa Aoyov 059 P. 'Iwdvvov TOV a7ro|crToAoi> Trapaoeoofjievov /cat yfjievov.

TTL07) yap TOV Tvpdvvov Tt aTfo TTJS ndr/xou TTJS vr\aov fJLTrjX6ev e'm 'E</>ecroj>, aTTTJet Trapa/caAouftevos"

/cat em ra 77A77(ito^apa rc5v eSv&v, OTTOV /xey eVta/coTrou? /carao-T7]cra>v, OTTOU 8e oAa? e/c/cA^crta? dp/xocrcuv, OTTOU /2 rtva /cA^pcucrcuv TCOV UTTO TOU 8e K\r]pov eVa ye / / '"\) v ^ \ / TTvevLiaTOS o"MuatyojLtevcoy. eAt/cov out'

/cat em rtva

eiri6appr)(r-ri<; Barnard and Stahlin (from Maximus Confessor).

TI 6appr)S MS.

7<f Stahlin (from Eusebius and Maximus Conressor).

TC MS.

~ Galatians vi.

6 For this sentence see Hebrews iv. 12

; Jeremiah xvii. 10; Psalm vii. 9

; Daniel iii.

; Jonah ii.

; Revelation ii. 23. c Domitian, by whom St. John is said to have been exiled, is generally thought to be referred to here.

But he died in A.D.

96, and it is practically certain that St.

John the apostle's active ministry must have ended before this date.

THE RICH MAN'S SALVATION

Let him spend many wakeful nights on your behalf, acting as your ambassador with God and moving the Father by the spell of constant supplications ; for He does not withstand His children when they beg His mercies.

And this man will beg them, if he is sincerely honoured by you as an angel of God and is in nothing grieved by you, but only for you.

This is unfeigned repentance.

"God is not mocked/' a nor does He attend to empty phrases.

For He alone discerns the marrow and reins of the heart ; and hears those who are in the fire ; and listens to those who in the whale's belly entreat Him ; and is near to all believers and far from the godless unless they repent.

42. And to give you confidence, when you have story of thus truly repented, that there remains for you a and^he" trustworthy hope of salvation, hear a story that is no robber mere story, but a true account of John the apostle that has been handed down and preserved in memory.

When after the death of the tyrant he removed from the island of Patmos to Ephesus, he used to journey by request to the neighbouring districts of the Gentiles, in some places to appoint bishops, in others to regulate whole churches, in others to set among the clergy some one man, it may be, of those indicated by the Spirit. d He came then to one of the cities Either his exile was earlier, i.e. in Nero's reign, or else there has been a confusion between the apostle and John the presbyter of Ephesus. d The phrase KX-ripuvuv K\ijpov means literally " to allot a lot."

K\7jpos was used to designate a " lot " or " share " in the Christian ministry (cp. Acts i.

17) and its use was afterwards extended to the ministers themselves or "clergy."

In this passage both meanings are suggested.

Those "indicated by the Spirit " would be men whose spiritual gifts, such for instance as pastoral authority or teaching, marked them out as fit candidates for office in the Church.

CLEMENT OF ALEXANDRIA

rwv ov (JLCLKpdv TToXcoiv, -^9 Kdi Towo/xa Xeyovaw evioi, KOI TO. dXXa dvaTravaas rovs aSeA^ous", eVt TTO.OL rat /ca$eoTtuTt TrpoapXeijjas emcr/coVco, vcavt-

<JKOV IKCLVOV

ra> awfjiari /cat rrjv oifjiv daretov /cat /) \ \ / \ "?/ "

"/ <* * UpjJLOV TJ]V IfJVX'TjV LOWV, TOVTOV <>?] CTOt

/ierd Tracn^?

0-770^8^? evrt r^S"

Trapa/carart^e/Ltat KK\rjcrias /cat rou Xptcrrou fidprvpos."

TOV 8e 8e^o/zeVot /cat TrdvB* V7naxvovp,vov /cat TraAtv ra aura SteretVaro /cat Ste/xapru/jaro. cfra o jnev GTTL rrjv "E^eerov, o Se Trpeofivrepos dvajv ot/caSe rov TrapaSo^eVra veavioKov erpe^e,

, e^aAvre, TO reAeuratop' e^cortcre- /cat /xera rovro v<f>fJK rrjs TrAet'ovo? eVt^teActa?

/cat Trapa- ^uAa/c^?, co?

TO WAetov auTa) ^uAa/cT^ptov eVtCTT^oras"

T?)^ cr^paytSa TOU Kvpiov.

TCO 8e avecreco?

77/30 copa?

XafiojJLeva) Trpoa^QeipovraL Ttves'

^At/cc? dpyot /cat oLTreppajyoTes, eddbes KOLKOJV /cat Trpwrov fjiev 8t' eomdcreajv TroAuTeAcDv auTOV UTrayo^Tat, etra

TTOU /cat VVKTCOP 77t AcoTroSucrtay e^Lovres cwtTrdyovTaiy elrd Tt /cat /zet^ov av^Trpdrreiv rj^iovv. o oe /caT* dAtyov 77pocret^t^eTO /cat 8ta //.eye^o?

(frvcrecos CKCTTCLS wcnrep dcrropos /cat evpcDcrros LTTTTOS opdrjs Stahlin (from Eus. and Max.

Conf.). irapa.Ti0ffj.ai MS. a It will be noticed that Clement here applies the terms

*' bishop " and " presbyter " to the same person.

This may be due to the fact that in this story he followed a written authority coming down from a time when the two terms were synonymous, as they are in the New Testament.

On the other hand, it is possible that the sharp distinction between "bishop" and "presbyter," though well-known elsewhere, was not yet recognized at Alexandria.

Jerome

THE RICH MAN'S SALVATION

not far distant, the very name of which is told by some.

After he had set the brethren at rest

other matters, last of all he looked at him who held the office of bishop, and, having noticed a strongly built youth of refined appearance and ardent spirit, he said :

" This man I entrust to your care with all earnestness in the presence of the church and of Christ as witness."

When the bishop accepted the trust and made every promise, the apostle once again solemnly charged and adjured him in the same words.

After that he departed to Ephesus ; but the presbyter* took home the youth who had been handed over to him, and brought him up, made a companion of him, cherished him, and finally enlightened him by baptism.

After this he relaxed his special care and guardianship, thinking that he had set over him the perfect guard, the seal of the Lord.

But the youth had obtained liberty too soon.

Certain idle and dissolute fellows, accustomed to evil deeds, form a ruinous companionship with him.

At first they lead him on by means of costly banquets ; then perhaps on their nightly expeditions for robbery they take him with them ; then they urge him to join in some even greater deed.

He on his part gradually became used to their life ; and, like a restive and powerful horse which starts aside from the right path and takes the bit between its teeth, he rushed all the (Epistle cxlvi.) says that until the times of Heraclas and Dionysius (A.D.

233) the presbyters at Alexandria always elected a bishop from among their own number.

Clement in other places sometimes mentions two orders of the ministry, sometimes three ; and it is not easy to discover his actual belief.

For a short summary of Clement's references to this subject see Tollinton, demerit of Alexandria, ii. 111-114.

CLEMENT OF ALEXANDRIA

oSou /cat TOV ^aXivov eVSa/ctbi> fJLi,6va)S Kara (3apd9pa)V (f)epTO. airoyvovs Se reAecu? rr)V eV crtorripiav ov$ev eVt jut/cpoy SteyoetTO, dAAa ju,eya ri

77-pafaS", eVetS?777ep aVa O/TroAojAet, tCTtt TOt? CtAAot?

TraBzlv ri^iov. avrovs

TOUTOI;? dvaXa^cbv KO.I Xrjorrjpiov (jwyKporrjcras, erotju.os'

Xrjarapxo? tfv,

, ^aAeTrcoraro?.

XPOVO?

/StatdraTO?, /xtai^ovajTaros ev fjLeaco, /cat rtvo? lirnTeaovcnqs ^peta? ava/caAouat roy 'IcoawTyv. o Se, 77et ra a'AAa a)v X^-P LV tfKV t f f >/ O/>// "?>/ ^ KOLTecrT-rjaaro, aye 017, e<p7> co e77tor/co77e, r^v 7rapa6r)Kr)v aTrdSo?

^fttv, -^v eya> re /cat o

crot Trajoa/care^e/xe^a evrt rry? e/c/cA^crta?, Xptcrrd? jjidprvpo?."

8e TO jLtev Trpwrov OT)/C crvKO(f)avTelcr9aL, /cat / * > ^ \\ /^ ^ veavtcr/cov etTrev aTratTO) /cat TT)V i/^u^v TOU ocop. ou/c et^ev ouVe a77t\crTetv 'Icoaw^' co?

Se "TOV a,8eAdo," crTvdas KarajOev

TTpeafivrr)?

/cat Tt \ >O / f<>xv > VI /cat 7TioaKpvcras, CKCLVOS (pr) ^> \/ /!/ > 7T60S- /cat Ttva uavarov; yap Trovripos /cat ccoys /cat TO /

, /cat vvv dvrl rfjs e/c/cA^crta? TO opo?

KO.Ts iXr)<f) jite^' ofJLOLOV arpCLTLajrLKOV.

Karappr]^d/j,vos ecrdfJTa

dnoaroXos /cat /LtTCt /zeyaAi]? ot- ?

7rXrj^dfJiVos rrjv Ke^aXrjV, " KaXov ye" e^)^ (f>vXat<a rfjs TaSeA</ou fax^S KareXi/rrov

aAA' ITTTTOS

fjioi Trapeara) /cat ^ye^ittoy yeveoBu) p,oi Tt? r^? o8ou." riXavvev, wcnrep et^ev, avrodtv O.TTO Trjs e'/c/cA^crta?. eXdajv Se etV TO ^cuptov VTTO

X/JICTTOS Eusebius. ffurrip MS.

THE RICH MAN'S SALVATION

more violently because of his great nature down towards the pit.

Having quite given up hope of salvation in God he no longer meditated any slight offence, but, seeing he was lost once and for all, decided to do something great and to suffer the same penalty as the rest.

So he took these very men, and organized a robber band, of which he was a ready chieftain, the most violent, the most blood-thirsty, the most cruel.

Time went by, and some need having arisen the church again appeals to John, who, when he had set in order the matters for the sake of which he had come, said:

"Now, bishop, return us the deposit which Christ and I together entrusted to your care in the presence and with the witness of the church over which you preside."

The bishop was at first amazed, thinking he was being falsely accused about money which he had not received; and he could neither believe a charge that concerned what he did not possess nor could he disbelieve John.

But when he said, " It is the youth and the soul of our brother that I demand back," the old man groaned deeply and even shed tears.

"That man," he said "is dead."

"How and by what manner of death?"

" He is dead to God " he replied ; " for he turned out a wicked and depraved man, in short a robber, and now deserting the church he has taken to the hills in company with a troop of men like himself."

The apostle, rending his clothes and with a loud groan striking his head, said :

" A fine guardian of our brother's soul it was that I left !

But let a horse be brought me at once, and let me have someone as a guide for the way."

Just as he was he rode right from the very church ; and when he came to the

CLEMENT OF ALEXANDRIA

Xrjo~TO)V aAtcr/cerat, "

TrapaLTOv(JiVos , dXXd fiocov erri TOUT'

Xvda, em TOV dpftovTOL VJJLOJV dydyeTe /ze." os , a)07Tp ajTrAtoTO, dvepevev' co? Se TrpooLovra TOV 'Icodvvrjv, et?

<f>vyr)v at'Secr^et? erpd7T6TO.

6 8e eStco/cej^ dva Kpdros, 67nXa66fjLvos rfjs rjXiKias rfjs eavTov, KKpayees "ri fie <j)vyLS, TKVOV, rov aavrov Trarepa, TOV yv^vov, TOV yepovTa; eXerjcrov fJL

t TCKVOV,

fxr) (f>ofiov' e^et? eVt 1 * eyco XptcrTa) Adyov SOJCTCO UTrep crou

,a>rjs eATTt'Sas av Sei], TOV oov 6dvaTov CKOJV VTrofjievuj, a)? o Kvpios TOV vrrep rjfjicov vrrep aov TTJV ifjvxrjv avTiocvaa) T-TJV

/xe aTrecrTeiAev." o 8e aKovaas rrpaiTOV eoTT) p,ev K&TOJ /^AeVcov, etra efJLrjv. crTrjdi, TTiaTevaov, XptaTos v / \ w \ / "^ ~ eppupe TO, oTrAa, etTa Tpe/Jicuv eKAaie mKpajsTrpoaeXOovTa Se TOV yepovTa TrepieXafiev, drroXoyovfjievos rats' ol/jLcoyals d)s eSwaro /cat Tots

odhcpvot, fiaTTTL^OfJieVOS K $6VTpOV, fJLOVTJV

CLTTOKpVTTTOJV

Trjv Seftay. o Se eyyfto/xe^os", 7TOfj,vvfjLvos cos" d<f)eo-Lv avTw Trapd TOV oaiTrjpos evprjTai, yovvrrtTcov, avTTjV Trjv oe^idv co? vota? KKa6apfjivr]v AcaT /cat 8a/ftAecrt (TUV)(CFl O VrjOTLaLS awayCjJVL^6fjiVOS, TfOl- /ct'Aat?

Se aiprjo~L X6ya>v KaTerrdocov avTOV TJ]V f ov rrpoTepov avr^A^ev, co? ^>aat, Trptv a See Hebrews xiii.

17.

6 See St. Matthew xxvi. 75

; St. Luke xxii. 62. c In the illustration which forms the frontispiece of the present volume, the artist has represented this scene as a baptism in the literal sense. d If we read dTro/careo-TT/o-e (with Barnard) or some

THE RICH MAN'S SALVATION

place he is captured by the robbers' sentry, not attempting to fly or to expostulate, but shouting, " I have come for this purpose ; bring me to your leader."

For a time the leader, armed as he was, awaited them ; but when he recognized John approaching he turned to flight, smitten with shame.

Forgetful of his years John followed after him with all his strength, crying out : " Why do you fly from me, child, from your own father, from this old, unarmed man ?

Have pity on me, child, do not fear.

You have still hopes of life, I myself will give account a to Christ for you.

If need be, I will willingly undergo your penalty of death, as the Lord did for us.

I will give my own life in payment for yours.

Stand ; believe ; Christ has sent me."

On hearing this he at first stood still, looking down ; then threw away his weapons ; then trembling began to weep bitterly.

When the old man had come near the robber embraced him, making excuse as best he could by his groans, and being baptized a second time with his tears/ hiding his right hand alone.

But the apostle gave his pledge and solemn assurance that he had found pardon for him from the Saviour.

Kneeling down and praying, and tenderly kissing the right hand itself as having been purified by his repentance, he then brought him back to the church.

There he interceded for him with abundant prayers, helped his struggles by continual fasting, and by manifold siren -like words laid a soothing spell upon his mind.

Nor did he depart, as they say, before he had set him over d the church, similar word, the translation will be " restored him to the church."

But ^TriffTrjaai is almost certainly right.

See note on text, p. 364.

CLEMENT OF ALEXANDRIA

* rfj e/c/cA?]crta, StSous'

/xe'ya TrapdSety^ta p,ravoias dXrjdivrjs /cat ^ue'ya yvcuptcrfta TraAtyemcrrrjaaL rpoiraiov dvaordcretos'

</at8por? yeyTjdores, vfjivovvres, TOVS

OVpCLVOVS.

TTpO 8e

TTOLVTOIV

CLVTOS O opeycuv O.GKIOV, a 961 P. 7Tpoa.TTa.VTa. Se^iovfjievos , <f>a>s ' crrov, oS^yajv et? rou? KoA770u? rou Trarpo?, et? alwviov ,ojr}v, et?

TT^V /SacrtAetav rcov ovpav&v.

TO-VTa Tt?

/<:at 0eou fjiaOrjTals KOI ey- , Trpo^^Tetats", evayyeAtot?, Aoyot? a77OTOVTOIS Ov,O)V Kdl TO, GOTO, VTre^CDV KO.L TO, epya dcrfccDv 77' avrfjs rrjs e^oSov TO reAo?

/cat TT^V emSet^tv raJy 8oy/^arcoy o^erat. o yap evravOa TOP ayyeAov TT^SjLteravotas

TT-pocrte/zevo? or) /xerardre, rjviKa av /caraAtV^ TO crcu/za, ouSe vvOriaerai, rov acarrjpa Trpoaiovra. fJLera rrjs avrov 80^9 /cat crTpaTta? tScov ov SeSte TO Trup* t Se Tt? atpetTat /zeWtv eTre^afJiaprdvajv e/cacrTOTe eVt Tat?

T^Sovats"

/cat TI)V evravOa rpvfirjv rfjs aicoviov ^coTys"

TrpoTt^Lta /cat StSovTO? TOU a</ecrtv aTToarpe^erai, i^tjre rov Oeov eVt TO Trpoireaelv atViacr^eo, TT^V 8e eavrov ijvrv CKOVCTLCOS a.iroovJLvrV.

TOJ /3AeVovTt T^V ocoTrjpiav /cat iroOovvn /cat dvatSeta?

/cat ^3ta? atTOWTt Trape^et TT)V Ka9apcnv /cat T^V arperrrov ,a>r)V 6 Trarrjp 6 dya^o? o ev Tot? oupavots

(/> Sta.

TOU TratSo?

Stahlin, from some MSS. of Eusebius.

Other JHSS. give dTrecrrripi^ev, Kar^ffT-rjcre, airoKaT^ffT-rjcrfi', etc.

Rufinus translates :

" Nee prius abstitit, quam eum in omnibus emendatum etiam ecclesiae praeficeret."

THE RICH MAN'S SALVATION

thus affording a great example of sincere repentance and a great token of regeneration, a trophy of a resurrection that can be seen. a .

. with bright faces rejoicing, singing praises, opening the heavens.

And before them all the Saviour Himself comes to meet him, greeting him with His right hand, offering shadowless, unceasing light, leading the way to the Father's bosom, to the eternal life, to the kingdom of heaven.

In this let a man trust to the authority of God's disciples and of God their surety, to the authority of the prophecies, gospels and words of the apostles.

If he dwells with these, giving ear to them and practising their works, he will see at the very moment of his departure hence the end and proof of the doctrines.

For he who here on earth admits the angel of repentance will not then repent when he leaves the body

; nor will he be put to shame when he sees the Saviour approaching with His own glory and heavenly host.

He does not dread the fire.

If, however, a man chooses to remain in his pleasures, sinning time after time, and values earthly luxury above eternal life, and turns away from the Saviour when He offers forgiveness, let him no longer blame either God or wealth or his previous fall, but his own soul that will perish voluntarily.

But he who looks for salvation and earnestly desires it and asks for it with importunity and violence b shall receive the true purification and the unchanging life from the good Father who is in heaven, to whom through His Son Jesus a About twenty lines here are lost.

See Introduction, p. 268.

6 See St. Luke xi. 8

; St. Matthew xi. 12.

CLEMENT OF ALEXANDRIA

Xpiorou, rov Kvpiov ,a)vra)V /cat veKpwv, /cat ota rov aytou Tryeu/zaro?

Soa, rtju,^, /cparo?, jLteyaAetor^? KCU vw /cat et? yei/ea.? yevecov /cat et? TOU? ala)va$ TOJV alcjvwv.

See Romans xiv. 9.

THE RICH MAN'S SALVATION

Christ, the Lord of living and dead/ and through the Holy Spirit be glory, honour, might, and eternal majesty both now and for all generations and ages to come.

Amen. 6

6 With this doxology compare 1 Clement of Rome Ixi. and Ixv. (Loeb Classical Library, Apostolic Fathers, vol. i. pp. 117 and 121).

EXHORTATION TO

ENDURANCE

TO THE NEWLY BAPTIZED

INTRODUCTION

THE following fragment was discovered by Barnard in the Escurial Library with the heading " Precepts of Clement/' and was issued by him as an appendix to his edition of " The Rich Man "

(Texts and Studies, edited by J. Armitage Robinson D.D., vol. v. No. 2).

He conjectured that it might be part of a work mentioned by Eusebius (H.E. vi.

13) as being written by Clement of Alexandria and entitled "Exhortation to Endurance, or, To the Newly Baptized."

Stahlin has accordingly printed it in his edition of Clement under this title.

There can be little doubt but that Barnard's conjecture was right, as the style and thoughts are quite suitable both to Clement and to the subject.

If this is so, we have a notable addition to our knowledge of Clement as teacher.

Small though the fragment is, it is enough

EXHORTATION TO ENDURANCE

to present a clear and beautiful picture of the ideal of Christian conduct as he understood it ; indeed, it would be hard to find another work which, in the same short compass, could give advice that so perfectly described the good manners, the self-control, the purity of heart, the strenuous activity, the hopeful courage and the wide sympathy of the true Christian gentleman.

The fragment has been translated in full by J. Patrick in his Clement of Alexandria, pp. 183-185.

nPOTPEHTIKOS EIS YnOMONHN

EPOS TOYS NEDETI BEBAOTILMENOYS

KAHMENTOS IIAPAITEAMATA

Stahlin vol. iii.

ITT / * \ / '

' f / s \ * p. 221

H(TV^tay fjiv Aoyois e77tr^oeue, 7)<ru^tay oe epyot?, (jLMjavTOJS Se ey yAcoTTTj /cat paotoyzaTt*

(jcpooporrjra fievye 7rpO7T6Trj' ovTcos yap 6 vovs Sta/xevet 1 cr^oSpor^ros' Tapa^tuSr^? r, /cat ou^ VTTO rr^s aoOevrjS earat /cat fipa^vs Trept (frpovrjaiv 1 * oi)Se ^rr?^7]crerat /zev yacrrpt- / e // ^^>>''

/D ^* uapyta?, /cat cr/coretvov opcov rnTT'nur)O'Tai oe eTrt^eovros" c/u/xou, TJTTTJQiqaerai Se ralv aAAcoy TraOwv, eroifjiov avrols ap?rayjLta vrpo/cet/.tevos'.

TOV yap yow Set eTrt/cparetv v^\ov em rjav^ov Opoovov 2 afopcovra Trpos 6eov.

3 eV Aoyot?, aVa-TrAeos' ecro 77ept opya?, jbt^Se vajQpos e eV jSaStcTjuacrtv OKVOV TTeTTXrjpwjjLevos, tVa <rot os aya66s Trjv r)<jv%iav Koafjifj /cat ^etcoSe'? rt

aK.OTei.vbv bp(Jov J. A. Robinson. ffKoreiv&v opuv MS.

2 0p6vov Barnard.

Opbvov MS.

/iij5^ vudpbs Barnard.

/*TJ 5ey w^6s MS.

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