Sea House A Novel

Available at alibris.com
( 4.5/5.0 ★ | 255 downloads )
-- Click the link to download --

https://click.linksynergy.com/link?id=*C/UgjGtUZ8&offerid=1494105.26
539780060565503&type=15&murl=https%3A%2F%2Fsiteproxy.ruqli.workers.dev%3A443%2Fhttp%2Fwww.alibris.com%2Fsearch%2
Fbooks%2Fisbn%2F9780060565503
Sea House A Novel

ISBN: 9780060565503
Category: Media > Books
File Fomat: PDF, EPUB, DOC...
File Details: 11.7 MB
Language: English
Website: alibris.com
Short description: This book is in good condition with very minimal
damage. Pages may have minimal notes or highlighting. Cover image on
the book may vary from photo. Ships out quickly in a secure plastic
mailer.

DOWNLOAD: https://click.linksynergy.com/link?id=*C/UgjGtUZ8&
offerid=1494105.26539780060565503&type=15&murl=http%3A%2F%2F
www.alibris.com%2Fsearch%2Fbooks%2Fisbn%2F9780060565503
 Sea House A Novel

• Click the link: https://click.linksynergy.com/link?id=*C/UgjGtUZ8&offerid=1494105.2653978006056550

3&type=15&murl=https%3A%2F%2Fsiteproxy.ruqli.workers.dev%3A443%2Fhttp%2Fwww.alibris.com%2Fsearch%2Fbooks%2Fisbn%2F9780060565503 to do
latest version of Sea House A Novel in multiple formats such as PDF, EPUB, and more.

• Don’t miss the chance to explore our extensive collection of high-quality resources, books, and guides on
our website. Visit us regularly to stay updated with new titles and gain access to even more valuable
materials.
.
 CLEMENT OF ALEXANDRIA CAP. Aumpat Kal TreEpt Ta el
pepous eloiv, et YOpNTEor, 88 P. el ToAurevTEéov, el
TraLdomoLnTEOv* eaBoAur) de a dpa TpoT pom) povn KaL _Tpos
oXov bn Aady TOV Biov, € ev TavTl KaLpa, ev mon TeptoTdoet Tos
TO KUPLUTATOV tédos, TH Cony, ovvretvovea 7 OeooeBeva: Kal’ 6
Kat povov emavayKés €or Civ, wa Cyowaa, / / y2 ¢€ 7, pev aet:
dtrocodia dé, 4 dacw ot mpechUrepor, / / > / / >/ moAvypovids
é€ate avpBovdAy, aodias aidvoy pvyatevopevn Epwra: “‘ évtoA; dé
Kupiov THAavyys, / > / ”) > yA \ / dwrilovoa oddbadpovs.’ amdAaBe
tov Xpuorov, amoAaBe To BAérew, arroAaBé cov To das, vy ) > > \ \
] \ \ A odp €d ywackors nev Oeov noe Kat avdpa. 4 “aqobewos’’1 6
Adyos 6 dwricas Huds “‘ dirép ypvotov Kat AiBov tijwov: yAvKUs* eat
brEp perc Kat Knplov.”” mas yap od Tofewwos 6 Tov Ev GKOTEL
KaTOpwpvy|Levov vobv evapy) TounodLevos Kal TO dwopopa’’ THs
puxis amoguvas © Oppata.” ; Kal yap WoTep “ WAtou per) ovTos
eveka, Tov aAAwy doTpwv vvé av Hv TA TaVTA,” OUTWS Et [47)
TOV Adyov éyvwpev Kal ToUTW KaTnvydoOnuev, oddev av TOV
OLTEvopLeveny opvidwy édevropeBa, ev OKOTEL TUALvojevou Kal
Bavatw TPEPOMEVOL. Xwpyowpev TO pas, iva Xwpy cwpev TOV
Oeov: Xwpyowpev TO Ps Kal pabytrevowpev TH Kupiw. TOOTS ToL
Kal ET7yyeATaL 1 rodewds—yruxvs Mayor (see Psalm xviii. 11 Sept.).
yAuKis—n ofeu os MSS. = Compare this with what Clement says
about the ‘short way ” of the gospel preaching, pp. 173 and 217. >
Psalm xix. 8. ¢ Homer, Iliad v. 128. @ Psalm xix. 10. ¢ Compare
Plato, Timaeus 45 B. ‘ Heracleitus, Frag. 31 (Bywater), 99 (Diels).
240
 EXHORTATION TO THE GREEKS instance, whether a man
should marry, or take part cHap, in politics, or beget children, are of
small account ~*! and of special application. The exhortation that
Piety is alone would seem to be universal, and concerned eel plainly
with the whole of existence, reaching out in precept every season
and every circumstance towards the supreme end, life, is piety
towards God. And it is A life of only necessary to live according to
piety, in order to Pietyen obtain eternal life ; whereas philosophy, as
the elders life say, is a lengthy deliberation, that pursues wisdom
with a never-ending love. But “the commandment of the Lord shines
afar, giving light to the eyes.” ® Receive the Christ; receive power to
see; receive The Word thy light ; eke hi Thus shalt thou well discern
who is God and who is but mortal.¢ The Word who has given us
light is “to be desired above gold and precious stone; He is sweet
above honey and the honeycomb.” 4% How can we help desiring
Him who has made clear the mind that lay buried in darkness, and
sharpened the “ light-bearing eyes”’° of the soul? For just as “if the
sun were Without not, the world would have been in perpetual
night, Fe have for all the other heavenly bodies could do”; so been in
unless we had come to know the Word, and had See been
enlightened by His rays, we should have been in no way different
from birds who are being crammed with food, fattening in darkness’
and reared for death. Let us admit the light, that we may admit God.
Let us admit the light, and become disciples of the Lord. This is the
promise 9 The same simile occurs in Philostratus, Life of Apollonius
iv. 3. 241
 CLEMENT OF ALEXANDRIA ~ \ A a A CAP. T@ TaTpt
“‘Sunyjoopat TO dvopd gov Tots adeAdots > / > , e / ”) 4 jou: ev
peow exkAnotas dpvijow ce. vpvngov Kat Suyynoal ou Tov Tratépa
cov Tov Geo: awoet gov Ta Sinyhpata, Tawdevoet Le 7) O71). WS
WEXpL viv érAavwpnv Cnt@v tov Oedv, eet b€ we dwrA \ ~ \
aywyeis, KUple, Kal TOV Deov edpicoxw dia God Kal Tov matépa
amoAapBavw mapa ood, yivouat cov / > \ \ > \ ? > /
avyKAnpovopuos, eet TOV adeApov odK ErnaxUvOns. > > ~
AddrAwpev odv, abéAwper tiv AHOnv THs aAnOetas: A Tv ayvovay
Kal TO GKOTOS TO euTTObwWY ws ayAvV disews KaTayayovTes
TOV dvTWws dvTa Deov émomTEUcwev, TavTHVY adT@ TPATov
avupvioavtes THV duviv ‘yatpe dds’’> PHs piv €€ ovpavod tots o, ~ /
ev OKOTEL KATOPWPLYLLEVOLS Kal ev oKLG BavaTou / > / ¢ / y /
KatakekAevopevors eێAapev 7Alov Kabapwrepov, ~ ~ ~ ~ aA /
lwijs tis évrad0a yAvKutepov. Oo dds exeivo Cw > >/ 7 / > ~ ~ ¢€ \
€oTw aidios, Kat doa petetAndev adtod, CH, vv \ ) a A ~ \ / \ \ / Sé
edAaBetrar ro das Kal Svvovoa dia Tov PdBov TAapaxwpEel TH
HWepa Kuplov: Ta TaAvTA POs akoiwyTov yeyovev Kal 7) OUats eis
avatoAnv mEpteoTHKEV. TodTo 4 KTicws 7% Kawi) BeBovAnta: 6
‘yap Ta / 4 ce , ¢ pains BS ge mavta Kaburmedwv “ duKacoat¥vns
Atos’ em Lons mepiTone? tiv avOpwrdTnTa, TOV TAaTEpa
pYyLovpeE“A CS gee ee | / > / > / A ¢ vos, ds “‘ ént mavras
avOpwrous avarédAeu Tov 7ALov ? a?) \ / \ / ~ 3 , abtod,” Kal
katapexaler THY Spdcov THs aAnGetas. odtos tiv Stow els avatoAny
petyyayev Kal TOV Odvarov eis Gwijv aveotatpwoev, e€apracas d¢
Tis dmwaAelas tov dvOpwrov mpocexpeuacev aifépr, 1 els dvatoNiw
mepiéornxey Wilamowitz. dvarodn wemiarevKev MSS. PE a Neen a
se ee, Ys ee ¢ Psalm xxii. 22. > See Romans viii. 17. ¢ See Hebrews
ii. 11. 242
 EXHORTATION TO THE GREEKS He has made to the
Father; “I will declare Thy cpap. name to my brethren; in the midst
of the congrega- ee tion will I sing praises to Thee.” % Sing praises,
and FE declare unto me God Thy Father. Thy story shall save, Thy
song shall instruct me. Until now I was erring in my search for God,
but since Thou, Lord, dost become my guiding light I find God
through Thee, I receive the Father at Thy hands, I become joint-heir
® with Thee, since Thou wert not ashamed of Thy brother.¢ Away
then, away with our forgetfulness of the Let us then truth! Let us
remove the ignorance and darkness (aie that spreads like a mist
over our sight ; and let us and darkget a vision of the true God, first
raising to Him this voice of praise, “ Hail, O Light.” Upon us who lay
buried in darkness and shut up in the shadow of death? a light
shone forth from heaven, purer than the sun and sweeter than the
life of earth. That The night of light is life eternal, and whatsoever
things partake es Se of it, live. But night shrinks back from the light,
aegis and setting through fear, gives place to the day of the Lord.
The universe has become sleepless light and the setting has turned
into a rising. This is what This is the was meant by “the new
creation.” ° For He who poe arte rides over the universe, “ the sun of
righteousness,’ / aT eee visits mankind impartially, imitating His
Father, who “causes His sun to rise upon all men,” 9 and sprinkles
them all with the dew of truth. He it was who Manis. changed the
setting into a rising, and crucified death earth to into life; who
having snatched man out of the jaws "®ve" of desemaisn raised him
to the sky, transplanting 4 See Isaiah ix. 2 (St. Matthew iv. 16 and
St. Lukei. 79), ¢ Galatians vi. 15. (Revised Version margin.) 4 Malachi
iv. 2. 9 St. Matthew v. 45. 12 243
The text on this page is estimated to be only 41.21%
accurate

CLEMENT OF ALEXANDRIA car. petapuTevwv THY plopav

ets apGapotav KaL yay 89 P. * peraBddAay els ovpavovs, 6 Tob Geod
yewpyos, ‘bebe onpaivey, Aaovds 8° emt epyov”’ ayaBov " €yelpwy,
yy oKov Brorouo * dAyfivob, Kat TOV péyav OVTWS Kal Oetov Kal
dvagdatperov Too TATpOS KAfjpov XapeCopevos mp, ovdpaviw
dudacKadta DeoTOL@V TOV avOpwrov, ‘ 81d0vs VO|LOUS ets TV
Sudvouay avTa@v KaL emt Kkapotay ypapav avrouvs. ” Tivas
droypager vo[ous ; a OTL mavres €LOOVTAL TOV €OVv amo
putKpod ews peyadou, Kal iAews, gnow o 0 Oeds, “ Egopat avdtots
Kat tev dyuapTecv ad’Tav ov pn povnoda.”’ deSdpeba TOUS
VO[MoUS Tijs luis, mero @ev TpOTpETropEven bee, pudbwyev
adrov, iva iAews H, aTod@pev Kat a) Seopere pucov «vydptorov
evmabeias, ofdv te evolKtov [rv €vo¢Bevav|* 7H Oe tis evtabOa
evoixjoews. voea yaAKkelwv, éxaTtouBov évveaBoiwv. p > tid oAlyns
miotews yy cor didwor THY TocadTHV yewpyety, vowp mivew Kal
ado mAetv, aépa dva.mveiv, Top drroupyety, KOGLOV olKety:
evTedUer eis odpavods aTroLKiav orethacBat GOL
OVYKEXwWpPHKEV Ta peyana TadTa Kal tooabra cou Snpoupy Tn
pLara Kal Xaplopara oXriyns TLOTEWS peplobwker. aie of pLev Tots
yono TETLOTEVKOTES Ta TEplamTa Kal Tas emaoldas ws awTnpiovs
dev amodéxyovTat, tyets b€ od BovAcobe Tov odpaviov adrov
Trepiaysaofa, Tov cwrHpa Adyov, Kal TH EeTwdH TOD Oeod 1
evrrafelas Mayor. evrddecay Mss. evweldecav Heyse. 2 [ri
edoéBevay] Heyse. 244
 EXHORTATION TO THE GREEKS corruption to the soil of
incorruption, and transforming earth into heaven. He is God’s
husbandman, “who gives favourable omens, and rouses the people
to a work” that is good, “reminding us of the true livelihood,’ * and
granting to us the Father's truly great, divine and inalienable portion,
making men divine by heavenly doctrine, “ putting laws into their
minds and writing them upon the heart.” ® To what laws does He
allude? “That all shall know God from the small to the great; and,”
God says, “I will be gracious to them and not remember their sins.” ?
Let us receive the laws of life; let us obey God when He exhorts us;
let us learn about Him, that He may be gracious; let us render Him
(though He is in need of nothing) a recompense of gratitude for His
blessings, as a kind of rent paid to God for our dwelling here below.
Gold in exchange for brass, a hundred oxen for nine’s worth.¢ At the
price of a little faith He gives thee this great earth to till, water to
drink, other water to sail on, air to breathe, fire to do service, and a
world to dwell in. From hence He has granted thee power to send
forth a colony into heaven. All these great works of creation and
gracious gifts He has let out to thee in return for a little faith. Again,
men who believe in wizards receive amulets and charms which are
supposed to bring safety. Do you not rather desire to put on the
heavenly amulet,? the Word who truly saves, and, by trusting to
God’s enchant@ These words are quoted from Aratus, Phaenomena,
6-7. > Jeremiah xxxi. 33, 34 (quoted Hebrews viii. 10-12). © Homer,
/liad vi. 236. 4 See Plato, Charmides 157 a. 245 CHAP. XI Knowledge
of God is possible for all God’s gifts are ours for a little faith The
Word is the only amulet that can save from sin
The text on this page is estimated to be only 43.00%
accurate

CLEMENT OF ALEXANDRIA a. TuoTEvouyTEs dmadaynvar

pev malay, & 57) wuy7s / 90 P. voool, arroomacbjvat d€ dyaprias ; ;
Odvatos yap didios a apaptia. % TéAcov vwdol Kal i ruprot Kabarrep
of omdAaKxes ovdev ado 7 éobiovtes ev oKOTw Suaitdobe, TE
pLKATAppeoVvTEs TH plopG. add’ gorw, €OTW 7, aAnfeva 7
Kekpayvia ‘éK oKOTOUS pas Adprper.”” Aapapares ovv ev 7@ GTO
KE K PULL LEVD TOU dvOpusrou, év TH Kapdia, TO das, Kal THS
yracews at aKTives dvareharwoay TOV €yKEKPUpLLEVOV EVOOV
exdaivovoat Kal amootiABovoa avOpwrov, Tov paOn7tnv tot dwrtds,
Tov Xprorod yvwpysdv Te Kat ovykAnporopov, udALoTa émrevday
TO TYLLWTATOV Kal oeBacpiwratov evoeBet Te Kal ayad® madi
ayabod TaTpos Ovopa eis yy@ow adikntat, mpooTaTToVTOS yma Kal
T@ Tal eyKeAevopevov TA GwTHpLa. O dé meopuevos atdT® Kata
mavta 67) mAeovenTet: ETETAL TO Od, metBerac TO marpl, eyvw
TrAavedrevos avrov, jydanoe tov bedv, aydance TOV mAnotov,
emArjpwoe THY evtoAny, 70 GOAov emlyret, tHv émayyeAlav
amatret. Ilpoxertar 5€ det TH Oe rHv avOparwv ayéAnv owlew.
tavTn Kal Tov ayalov moméva 6 ayabos améatetvev Beos: amAwaas
S€ 6 Aoyos THY adAjOeav éderEe Tots avOpwtrots TO vibos THs
GwTyplas, O7wWs n | wetavoncavtes owldow 7 py) UraKovcayTes
Kpl@ow. totto Tihs SiKavoovvns TO KypVyp_LA, drrakovovaw
evayyeAwoy, Tapakovoacw KpLTypLoV. adda odhnuyé pev 7
peyadAdxovos nx}Caca OTpaTiwtas cuviyyayev Kal ToAEov
KaTiyyetAer, 246
 EXHORTATION TO THE GREEKS ment, to be freed from
passions, which are dis- cHap, eases of the soul, and to be torn
away from sin? *! For sin is eternal death. Surely you are altogether
bereft of sense® and sight, spending your lives, like moles, in
darkness, doing nothing but eat, and falling to pieces through
corruption. But it is the truth, I say, which cries, “ Light shall shine
out of darkness.” ® Let the light then shine in the hidden part of
man, in his heart; and let the rays of knowledge rise, revealing and
illuminating the hidden man within, the disciple of the light, friend of
Christ and joint-heir with Him; more especially since there has come
to our knowledge the name, worthy of all honour and reverence, of
one who is a good Father to a good and dutiful child, whose
precepts are kindly, and whose commands are for His child’s
salvation. He who obeys Him gains in all things. He follows God, he
obeys the Father; when erring he came to know Him; he loved God;
he loved his neighbour ; he fulfilled God’s commandment ; he seeks
after the prize; he claims the promise. It is ever God’s purpose to
save the flock of man- God's purkind. For this cause also the good
God sent the Pow yore good Shepherd. And the Word, having spread
abroad the truth, showed to men the grandeur of salvation, in order
that they may either be saved if they repent, or be judged if they
neglect to obey. This is the preaching of righteousness; to those It is
prowho obey, good news; to those who disobey, eran means of
judgment. But when the shrilling trumpet Christ's ° : : bloodless
blows, it assembles the soldiers and proclaims war ; army @ Nwdoi
means literally ‘‘toothless,” as applied to the aged. Clement seems to
use it metaphorically for senile decay. » 2 Corinthians iv. 6. ¢ See St.
John x. 11. 247
The text on this page is estimated to be only 41.72%
accurate

CLEMENT OF ALEXANDRIA CAP. Xpuoros be etpnvuKov emt

TO mépara. TAs yijs em ' mvedoas pelos ov ouvdger dpa Tovs
etpnvuKods oTpaTuiras TOUS EavTob ; ovvnyaye puev oby, a)
avOpwre, TO OTpaTiwTLKoV TO GvatpucLeT ov alate Kat Aoy, Kal
THV Baotretav TOV obpavav avTots evexelpioey. addruyé €oTl
Xprorob TO evayyeAvov avtov: oO jev eodAmuoey, nets Oe
TKovoaper. eforAvowpeba ctpyviKOs, a “evOvadLevor TOV Ourpaa
THs Suxcavoovyys © Kal THv aoa Tijs TLOTEWS dvadaBovres Kal
THWV KOpuv TOU owrnptov mepubepevou Kal Tay pdxarpay Too
mvevpaTos, 6 6 €oTt pHa feod, _aKovnTwLEV. OUTWS meas 6
amdaToXos cipyvuKdds extatTev’ tTadta yua@v ta Orda Ta dTpwTa
ToUToUS efomAvcarevot Tmaparagopeba TO Tovnp@* Ta
TETUPAKTWILEVOL Tob movnpot amo oBéowpev BéAn Tats
ddarivaus aKkpats Tats bao Tob Aoyou PePapypevats, edyaptorous
apeBopevor Tas evTroulas evAoyiats Kat Tov Jeov TO Dei
yEepaipovres Aoyw. “ éruyap Aadobvrds cov epet,”’ dyatv, “ idovd
TApEeLpl. "Q. tijs_ayias Kal pakaplas TavTys duvduews, ov as
avOpedrrous oupohureverau Deds. A@ov ov Kal dewov Ths aploTns
TOV OvTwv ovolas puyenTHV Omod Kal Depamevriy yeveoBar: od
yap pyretobat tis Ouvnoetat TOV Heov 7 dv dv dotws Heparrever
ovd ab Oepamevew Kat o€Bew 7 pysovpevos. 0 ye Tou ovpavios Kal
Detos d6vTWSs Epws TAUTYH mpooyiverat Tots avOpurrrots, otav
év avth mov TH Wuyh TO dvtws KaXov B70 TOD Oeiov Aoyou
avalewmupovpevov exAdumew duvnbA: Kal TO péytoTov, aya TH 1
Geparever Schwartz. Geparevioer MSS. 248
 EXHORTATION TO THE GREEKS and shall not Christ, think
you, having breathed cHap, to the ends of the earth a song of
peace, assemble ~*! the soldiers of peace that are His? Yes, and He
did assemble, O man, by blood and by word His bloodless army, and
to them He entrusted the kingdom of heaven. ‘The trumpet of Christ
is His gospel. He sounded it, and we heard. Let us gird ourselves
with the armour of peace, “ putting on the breast- The armour plate
of righteousness,” and taking up the shield of °C SSS, faith, and
placing on our head the helmet of salva- peace” tion; and let us
sharpen “the sword of the spirit, which is the word of God.” * Thus
does the apostle marshal us in the ranks of peace. These are our
invulnerable arms; equipped with these let us stand in array against
the evil one. Let us quench the fiery darts of the evil one? with the
moistened sword-points, those that have been dipped in water by
the Word,¢ returning thankful praises to God for His benefits and
honouring Him through the divine Word. “For while thou art yet
speaking,’ it says, ‘“ He will answer, behold, I am with thee.” 4 O
sacred and blessed power, through which God We must becomes a
fellow-citizen with men! It is then pe better and more profitable for
man to become at the Go4 same time both imitator and servant of
the highest of all beings; for he will not be able to imitate God
except by serving Him holily, nor yet to serve and worship except by
imitating Him. Now the heavenly and truly divine love comes to men
in this way, whenever somewhere in the soul itself the spark of true
nobility, kindled afresh by the divine Word, is able to shine out; and,
greatest thing of all, salvaa See Eph. vi. 14-17; 1 Thess. v. 8. 6 Eph.
vi. 16. ¢ The allusion is to Baptism. @ Isa. lviii. 9. 249
The text on this page is estimated to be only 48.88%
accurate

CLEMENT OF ALEXANDRIA cap. BovAnbAvar yvnciws TO

awhivar ovvtTpéxer, opo91 P. CuyouvTww, ws ém0s etrreiy,
Tpoaipecews Kal wis. TOLYApTOL povn avrn 1 Tis aAnbfeias TpoT
pom) Tots TMLOTOTATOLS a dmetkaorat TOV pilov rex pe Tijs
eoyaTNS dvamvons TapapLevovaa Kal TrapaTrouTos aya.bn) /, >
OAw Kal TeAclw TH Ths Pvyhs mvevpate Tots ets ovpavov
amaipovor yevoevn. Td GE TpOTpPETTW; owlfvat oe éemeiyouar.
todTo Xpiotos BovAeTau: evi Adyw Cwrv oor xapilerar. Kat Tis eat
ovbTOS; 4 / i > / / > / pale ovvtduws: Adyos adnfetas, Adyos
adbapaias, 6 avayevvav tov avOpwmov, eis adjfevay adrov
avadépwv, TO KévTpov THS GwTnplas, 6 e€eAavvwv \ Ve Ci 22 / \ /
ae > / tiv Pbopav, 6 €xdiwKwyv Tov Oavator, 6 év avOpwrrots
otkodoujoas vewv, Wa év avOpumos iSpton Tov Gedv. dyvicov Tov
vewy, Kal Tas Ndovas Kal TAS e / a yy > / / > / pabvuias womrep
avlos epniepov KkaTadiumave aveLLW) Kal Tupi, cwppoovyys d€
TOUS Kap7rovs yewpynoov Euppovws, Kal CeauTov ax poOivoy |
avaornooy TO bcd, ors ovK Epyov povor, aAXa Kai yapis Hs) Tod \
Tne mpeétrer O€ dudw TH Xprotod? yrwpipw, Kat / + ~ \ / ~
Baoureias a€vov davivar Kat Baowreias Katn€i@abar. XII Dvywpev
obv THY ovviPerav, puywpev olov akpav Xaremny 7 7) Xapvpdews
dmreAny 7 7 Leupyvas pvbucds ayxee Tov avOpwrov, TAS.
adAnbeias amor pErel, amayer THs Cwis, mayis éorw, Bapabpov
éatw, Bo€@pos eori, XAiyvov® eotiv Kakov 1%) ovvyPeva: 1 ns
Wilamowitz. 7 Mss. 2 Xpictrod Mayor. Xpior@ mss. 3 dixvov Mayor.
Xlxvos Mss. 250
 EXHORTATION TO THE GREEKS tion itself runs side by side
with the sincere desire for cHap. it, will and life being, as we may
say, yoked together. *! Wherefore this exhortation to the truth, and
this Thisex- _ alone, is like the most faithful of our friends; for
B@ttation is it remains with us until our latest breath, and proves ee
in a good escort for the whole and perfect spirit of Ft a the soul to
those who are setting out for heaven. What then is my exhortation?
I urge thee to be saved. This is the wish of Christ; in one word, He
Christ freely grants thee life. And whois He? Understand {es"8,
briefly: the Word of truth; the Word of incorruption ; He who
regenerates man by bringing him back to the truth; the goad of
salvation; He who banishes corruption and expels death; He who
has built His temple in men, that in men He may set up the shrine of
God. Purify the temple, and abandon Let us foryour pleasures and
careless ways, like the flower of 2k¢sim and a day, to the wind and
fire; but labour in wisdom eT ae for the harvest of self-control, and
present yourself as Tes as first-fruits to God, in order that you may
be not only His work, but also His delight. Both things are necessary
for the friend of Christ: he must show himself worthy of a kingdom,
and be counted worthy of a kingdom. XII Let us then shun custom;
let us shun it as some custom is dangerous headland, or threatening
Charybdis, or Ske the the Sirens of legend. Custom strangles man ;
it turns it allures him away from truth; it leads him away from life ;
dae it is a snare, an abyss, a pit, a devouring evil. 251
The text on this page is estimated to be only 47.93%
accurate

CAP. XII CLEMENT OF ALEXANDRIA , A ~ \ 4 > \ la KEIVOU

[LEV KaTTVOU KAL KUULATOS EKTOS EEpye vya. devywpev, ©
ovvvatrar, pevywpev TO KOA TodTO, mop épevyeTat, viods €oTe
Tovnpa ooTois Kal vexpots oeowpevpervn, aoer d€ ev adTi
Topvid.iov Wpatov, ndovn, Tavdniuw TEpTOMEVOV [LOVOLKT)*
Seip dy’ wv, wodAvaw’ ’Odvoed, péya Kidos "Ayaar, ~ > > via
KatdoTnoov, wa Gevorépyyv om akovons. ~ Ss ~ \ ETaLveEt O€, W
vauTa, Kal Trohvvpvn Tov déyer, KaL TO Kddos TOV Banca 7)
mopyn, operepiCerar: éagov avTry emuvepeodar Tovs vekpous,
mVEedUG OOL ovpaviov Bonfet- maple tiv Hdov7v, Bovkonet: pende
yur) OE voov muyoaToXos e€aTaTaTw, C7 / \ A , atuvra
KwrTtAdovea, TENV dipdoa Kaduny. mapamAe THY Wd, Odvarov
epyaletar: eav efedns [Lovor, veviKnKas THY amwArevav Kal TH
EVAw Tpoodedepevos a amdons eo7] TiS plopas Nedupevos,
kuBepvoce oe O Adyos 0 TOO God, Kav * tois Ayréar Kaboppice:
THY ovpavav TO TVvEebp.a TO ayLov: TOTE [Lov KATOTITEVOELS
TOV Oeov Kal Tots dy ious éxeivols teAcoOnjon jvoTnpios Kai TOV
EV ovpavois a.7r0Aavces ArOKEKPULLILEVEOY TOV emol
TETNPTPLEVEOY, “d@ otre ots qKovcev ovTEe emt Kapdiav avéBn”’
TWos. 1 go. Hoschel. ce mss. 2 kav Mayor. kal Mss. « Homer,
Odyssey xii. 219-20. » See Odyssey xii. 45-46. ¢ Odyssey xii, 184-5.
252
 EXHORTATION TO THE GREEKS Wide of that smoke and
wave direct, O helmsman, thy gyap. vessel. Xi Let us flee, comrades,
let us flee from this wave. It belches forth fire; it is an island of
wickedness heaped with bones and corpses,? and she who sings
therein is pleasure, a harlot in the bloom of youth, delighting in her
vulgar music. Hither, renowned Odysseus, great glory of all the
Achaeans: See the Bring thy ship to the land, that a song divine may
entrance example of thee.¢ Odysseus She praises thee, sailor, she
calls thee renowned in song; the harlot would make the glory of the
Greeks her own. Leave her to roam among the corpses ; a heavenly
wind comes to thine aid. Pass by pleasure ; she beguiles. Let not thy
heart be deceived by a woman with trailing garment, Coaxing with
wily words to find the place of thy dwelling.¢ Sail past the song; it
works death. Only resolve, and thou hast vanquished destruction ;
bound to the wood of the cross’ thou shalt live freed from all
corruption. The Word of God shall be thy pilot and the Holy Spirit
shall bring thee to anchor in the harbours of heaven. Then thou
shalt have the vision of my God, and shalt be initiated in those holy
mysteries, and shalt taste the joys that are hidden away in heaven,
preserved for me, “ which neither ear hath heard nor have they
entered into the heart” / of any man. 4 Hesiod, Works and Days
373-4. e An allusion to Odysseus being bound to the mast of his
vessel as it passed the land of the Sirens. Odyssey xii. 178. ‘ 1
Corinthians ii. 9. 253
 CAP. XII 92 P. CLEMENT OF ALEXANDRIA \ \ Cia 4 \ ey7 ~
Kal pv opav prot dvo pev HArLovs SoKa, dtaaas dé Onfas | Baxyevoo
edeyev TUS etduirors, dyvoig pcOdewv as KpaTw* éyo 5° < dv >!
adrov olkteipayu Tapowobyra Kal TOV OUTW TapavootyTa éml
owTnpiav mapaKar€oayt cwdpovotcav, dtu Kal KUplos peTavotay
apapTwAod Kat ovxt Odavarov domdleran. HKE, @ TrapatrAne, p17)
Ovpaw oKNpTTOMEVOS, ay) KLTT®@ avadovjevos, piyov THY
pitpay, piyov THY veBpida, owppovncov: detfw gou TOV Adyov Kal
Tob Acyou Ta pvoTnpla, KaTa THY OnV Sunyovpevos etkova. Opos
€oTt TOUTO Dew TrehtAnpevov, ov Tpaywodilats ws Kibarpwv
dtmoKetpevov, aAAa tots adnbelas avakeipevov Spduaow, dpos
vyndadiov, ayvats vAats avoKiov: PBakyxevovar dé ev atT@ ody at
LepweAns “rhs Kepavvias’’ adeAdal, at wawades, at d¥aayvov
Kpeavopiav pvovpevat, add’ ai Tod Geot buyarépes, at dpvddes at
Kahat, Ta GEeuva TOO Adyou DeoniCovoa 0 opyia, xopov ayelpovoat
owdpova. 6 xopos ot dtKalot, TO dopa Uuvos €oTl TOD TavtTwv
Baoirews* Padrovow at Kdpat, dogalovaww dyyehou, mpophra
Aadodaw, Fyos oréAXeTat povoikyns, Spdwa Tov 1 inserted by
Stéahlin. « Kuripides, Bacchants 918-9. The speaker is Pentheus,
king of Thebes, who was stricken with madness for refusing to
worship the god Dionysus. The legend, which tells how Dionysus
took vengeance by visiting the Theban women with his frenzy and
driving them out into the hills, and how the mad king, in trying to
spy out their revels, was torn to pieces by his own mother and her
companions, is the subject of Euripides’ play, the Bacchants. In the
paragraph following this quotation, Clement has the Bacchants
constantly in 254
 EXHORTATION TO THE GREEKS And lo! methinks I see a
pair of suns And a double Thebes,’ said one who was revelling in
frenzy through idols, drunk with sheer ignorance. I would pity him in
his drunkenness, and would appeal to him to return from this
madness to sober salvation, seeing that the Lord also welcomes the
repentance, and not the death, of a sinner. Come, thou frenzy-
stricken one, not resting on thy wand, not wreathed with ivy! Cast
off thy headdress ; cast off thy fawnskin ;? return to soberness! I
will show thee the Word, and the Word’s mysteries, describing them
according to thine own semblance of them. This is the mountain
beloved of God, not a subject for tragedies, like j Cithaeron, but one
devoted to the dramas of truth, a wineless mountain, shaded by
hallowed groves. Therein revel no Maenads, sisters of “
thundersmitten” © Semele, who are initiated in the loathsome
distribution of raw flesh, but the daughters of God, the beautiful
lambs,? who declare the solemn rites of the Word, assembling a
sober company. ‘The righteous form this company, and their song is
a hymn in praise of the King of all. The maidens play the harp,
angels give glory, prophets speak, a noise of music rises; swiftly they
pursue the sacred band,’ mind, and his allusions can only be
understood by reading the play. ® For the description see Euripides,
Bacchants 833, 835, ¢ Kuripides, Bacchants 6, 26. 4 The Greek
amnades, lambs, is meant as a play upon Mainades (Maenads, or
women worshippers of Dionysus). ¢ Gr. thiasos, or band of Dionysus’
followers (cp. Bacchants 56). The word is here used of the company
of maidens, angels and prophets, whom the Christian must follow to
reach, not Dionysus, but the Father. 255 CHAP. XII A warning from
the mad Pentheus Description the Word’s sober mysteries
The text on this page is estimated to be only 44.33%
accurate

ae XII 93 P. CLEMENT OF ALEXANDRIA Biacov SiedKovaw,

omevoovow ot KeKAnevor Tarépa 7obobyres amoAaBeiv. HKE jou, @
mpéeopo, Kal ov, tas ©7Bas Aurav KQL THY LOVTLKNY KL THY
Baxyetav} amroppupas mpos adnfevay Xetpaywyoo- idov cot TO
EvAov errepeideobar Sidwut: oamedaov, Tepecia, miaTevoov’ oye:
Xpiotos éemiAdprer hardporepov nAiov, du dv oPOaAywot tudAayv
dvaBérovcw: vv€ GE pevgerar, Top poBnOjcerat, Odavatos
olyngerau: oyper TOUS ovpavous, @ Yepov, o O7Bas Ly BNérowv.
Gee Tov ayiwy ws adAnbds pvornpiwv, @ pwros aKnparov.
dadouxodpat Tovs ovdpavovs Kal TOV Oeov emomTebaat,” ayLos
yvopat p.vovpevos, tepodavret d€ 6 KUplos Kal TOV pevorny
odpayilerau pwtaywyav, Kat tapatiferar TH matpl Tov
memOTEVKOTO, aida TI poUpevov. Taira Tév euav pevornptiov Ta
Baxxedpara- El i Bovdex, Kal ov pvod, Kal Yopevces eT ayyeov appt
Tov dyevnrov Kat aveshebpov Kat povov ovtrws Ger, ouvupvodvTos
Hye Tob 0 Ocod Aoyou. aidtos | obTos ‘noobs, eis [6 ]® jeyas
apyLepevs Beob TE év0s Tov avTob Kal 7aTpOs, diep avO pastry
edxeTau Kal avOperrots eyxeAeverau “KékAute, pupla boda,”
pdadddAov dé sdaow Tov avOpurrwyv Aoytxol, Kai BapBapor kat
“EAAnves: TO mav avOpuTwv yévos Kad, av eyw Sytoupyos
GeAjpwate matpos. AKeTE ws ene, bd’ Eva TayOnodpevou Jeov Kat
Tov eva Adyov Tob Deod, Kai 17) jovov Tov addywr Coe
mAcoveKTEtTEe TO oye, ex O€ Tov Ovytev andvtwv bpiv aBavaciay
pdvows Kap1 Baxxeiavy Wilamowitz. Baxxixhy Mss. 2 éromtredoa
Schwartz. émomrevoas MSS. 3 [6] Wilamowitz. “ ¢.e. instead of
Teiresias’ staff; cp. Bacchants 363-4. 256
 EXHORTATION TO THE GREEKS those who have been
called hasting with eager cHap. longing to receive the Father. Come
to me, old _*" man, come thou too! Quit Thebes; fling away thy {icq
fe prophecy and Bacchic revelry and be led by the see God and hand
to truth. Behold, I give thee the wood of oe the cross to lean upon.“
Hasten, Teiresias, believe! Thou shalt have sight. Christ, by whom
the eyes of the blind see again, shineth upon thee more brightly
than the sun. Night shall flee from thee; fire shall fear thee ; death
shall depart from thee. Thou shalt see heaven, old man, though
thou canst not see Thebes. O truly sacred mysteries! O pure light! In
the these are blaze of the torches I have a vision of heaven and of
Spatoea God. I become holy by initiation. The Lord reveals the
mysteries ; He marks the worshipper with His seal, gives light to
guide his way, and commends him, when he has believed, to the
Father's care, where he is guarded for ages to come. These are the
revels of my mysteries! If thou wilt, be thyself also Exhortation
initiated, and thou shalt dance with angels around Loe a the
unbegotten and imperishable and only true God, the Word of God
joining with us in our hymn of praise. This Jesus being eternal, one
great high priest of one God who is also Father, prays for men and
encourages men: “‘ Give ear, ye myriad peoples, ? The Word or
rather, so many of mankind as are governed by Sate een reason,
both barbarians and Greeks; the whole race come of men I call, I
who was their Creator by the Father's will. Come to me, that ye may
be marshalled under one God and the one Word of God; and do not
surpass the irrational creatures in reason only, for to you alone of all
mortal beings I offer the fruit He offers % ¥ immortality ’ Homer,
Jliad xvii. 220, 257
The text on this page is estimated to be only 45.59%
accurate

CLEMENT OF ALEXANDRIA cap, THWoacGar didwyw.

eOéAW yap, €BéAw Kal Tavrys XII bpiv peradodvau THS yapitos,
oAdKAnpov Xopnyav THY evepyeaiay, adGapoiay: Kal Aoyov
XapiCopac div, THY yraow Tob Jeob TéXeLov €auTov xaptCouac.
TOUTO ete eyo, To0To BovAerar 6 Deds, ToOTO ovppovia € €oTi,
TOUTO appovia TaTpos, TOUTO vids, TOUTO Xpuords, TOUTO O
Aoyos Tob Geod, Bpaxiwv Kupiou, Ovvapus TOV oAwy, TO O€Anpa
Tod matpos. w mada pev etKOves, ov macau d€ eudepets,
Svophacacbar & buds mpos To apxéruTrov Bovdopear, iva fou Kal
GpLoLoL yernobe. Xplow buds TO mloTews dretupare, du’ od TH
Plopav dnoBdMere, Kal yupvov dtxatoavyys emidetEw TO oyHua, du’
od mpos Tov Beov avaBaivete. “‘ dedte mpds pe TaAVTES ol
KomL@VTES Kal TEhopTiopevol, KaYW avaTravcw buds: dpare tov
Cvydv pov ed’ buds Kat pdbere am’ €u00, OTL Tpais ele Kal
TaTTELWOS TH Kapdia, Kal EvpTcETE dvdTavow Tais poxais tuadv: o
yap Cuyos Lov Xpnoros Kal TO poptiov ov edadpov €oTw.”
oTeVouper, papapev, @ OeodidAh Kal QeoeikeAa Tot Adyou
[avOpwr7rot | ; aydApara: omevowpev, Spduwpyev, dpwuev tov
Cvyov avtob, tzoAdBwpev adGapaiav,? Kaddov nvioyov avOpwimwyv
Tov ploTov ayaryjownev Tov Ta@dAov trolvy.ov yyaye ovv T@
TaAa@: Kal TOV avOpwmwy THY ovvwpida Katalevéas, eis
abavaciav KatiOver TO apa, omevdwy mpos Tov Geov mAnpdoa
evapyds 6 jvikaro, mpotepov prev els “lepovoadrp, viv dé
eiceAavvwv 1 @ Wilamowitz. dy mss. 2 [&vOpwroa]| Heyse. 3
broddBwuev dpOapolav Mayor. vtroBddwuev dpOapoia Mss.
émiBddwuev apOapciag Wilamowitz (whom Stihlin follows). 258
 EXHORTATION TO THE GREEKS of immortality. I desire,
yea, I desire to impart cap, to you even this gracious favour,
supplying in its *1 fulness the good gift of incorruption. And I freely
give you divine reason, the knowledge of God ; I give you Myself in
perfection. For this is Myself, this is God’s desire, this is the concord,
this the harmony of the Father: this is the Son, this is Christ, this is
the Word of God, the arm of the Lord, the might of the universe, the
Father’s will. O ye who of old He win were images, but do not all
resemble your model, I poate desire to conform you to the
archetype, that you of Himseif may become even as I am. I will
anoint you with the ointment of faith, whereby you cast away
corruption; and I will display unveiled the figure of righteousness,
whereby you ascend to God. ‘Come unto Me, all ye that labour and
are heavy laden, He win and I will give you rest. Take My yoke upon
Sve rest you and learn of Me; for I am meek and lowly in heart, and
ye shall find rest unto your souls. For My yoke is easy and My
burden is light.””% Let us hasten, let us run, we who are images of
the Word, beloved of God and made in His likeness. Let us hasten,
let us run; let us take up His yoke; let us take upon ourselves
incorruption ; let us love Christ, the noble charioteer of men. He led
the foal and its He drives parent under the same yoke,’ and now
having yoked {7¢ team of together the team of mankind, He shapes
the course into heaven of His chariot for the goal of immortality. He
hastens to God that He may fulfil clearly what before He darkly
hinted at; for He drove at the first into Jerusalem, but now into
heaven, a most noble @ St. Matthew xi. 28-30. > See St. Matthew
xxi. 1-7, 259
 CLEMENT OF ALEXANDRIA / ~ CAP. otpavovs, KdAAvotov
Oéaya 7 Tatpi vids atd.os 94 P. / / \ \ \ \ " wknddpos. piAdtysor
tolvyy mpds Ta Kada Kal Deogurets avOpwrrot yevwpeba, KaL TOV
ayabav a Ta péytota, Peov Kat Cony, KTnowpeBa. dpuryos de 6
Adyos Dappaev avrTa Kal [L}) TOTE HULGs TOGODTOS dpyvpov Kal
| xpvaod, pin dd€ns ezreAPn mobos, Goos avTov Tob Tis dAnBeias
Aoyou. ovee yap ovde TO Ved atta apeartov, et Hyets TA wev
TAELaTOU BA K \ 2 Lu aL / > / 3 \ \ a&ia mepi® eAaxiorov
tovovpeba, ayvoias?® dé Kat > / \ ¢ / \ > / hd apwabias Kat
pabuyias Kat eldwAodAatpeias vBpets mepipavets Kal THY EaxaTyny
dSvaoceBevav TEpl TA«lovos atpovpcba. b) \ > \ / / a / Od yap amo
tpdmov dirocddwv matdes tavTa 60a mpdtTovow of avdontot,
avoovoupyety Kal aceBetv vouilovow Kat adrijy ye [étu]° THv
adyvovav / =) ¢ / 3 \ + “\ / pravias eldos Umoypadovtes oddev
aAAo 7) pEeunvevat A \ e ~ > \ > > / Tovs ToAAovs Opodroyotow.
ov 81) odv audiBadrAew atpet® 6 Adyos, OmdTEpov avrotv dewov,
awhpovetv 7 peunvevar- éexouevous b€ amplE THs adnbeias mavTt
ofever Erecbar xp7) TH eB owdpovobvras Kal T7avTa av’Tod vopilew,
womep EoTL, mpos dé Kat Huds TO KaAMOTOV TOY KTHLATwWY
pEeLabyKoTas ovTas avrod, opas avTous eTTUTpeTTEW TO bed,
ayanG@vras pu tov Bedv Kal TobTo Trap’ 5dov TOV Biov Epyov
Tyoupevous. Bb iGeET a: Kowa Ta pilov,”’ Deogdrs d€ 6 avO perros
(Kat yap ovv Piros TO bed,’ [LEOLTEVOVTOS TOU Aoyov), yiveTat 7).
ovv 1 d@yadav Stéhlin. daddy mss. 2 rept Cobet. izép mss. 3
ayvoias Markland. dyvolas mss. 4 alpovuea Stihlin. aipineda MSS. ®
[ér-] Wilamowitz. 8 aipe? Cobet. épet ms 7 rw Gem after dios
Wilamowitz, after dv@pwmos Mss. eb Ge] Cobet. 260
 EXHORTATION TO THE GREEKS spectacle for the Father,
the eternal Son bringing cmap. victory! Let us be zealous, therefore,
for what is noble, and become men beloved of God; and let us get
possession of the greatest of good things, God and life. ‘The Word is
our helper; let us have confidence in Him, and let no longing after
silver and gold, or after glory, ever come upon us so strongly as the
longing after the Word of truth Himself. For surely it cannot be
pleasing to God Himself if we hold in least esteem those things
which are of the greatest moment, while we choose as of higher
worth the manifest excesses and the utter impiety of ignorance,
stupidity, indifference and idolatry. The sons of the philosophers not
inaptly consider Phitosothat all the works of foolish men are unholy
and ne es impious, and by describing ignorance itself as a form a
sort of of madness they acknowledge that the mass of men are ees
nothing else but mad.“ Now reason does not allow us to doubt which
of the two is better, to be sane or to be mad. Holding fast the truth
with all our might But we we must follow God in soundness of mind,
and con- Must pola sider all things to be His, as indeed they are; and
bratte land: further we must recognize that we are the noblest of "°°
"" His possessions and entrust ourselves to Him, loving the Lord
God, and looking upon that as our work throughout the whole of life.
And if “the goods of If we friends are common,” ® and man is
beloved of God panel (for he is indeed dear to God through the
mediation poet h of the Word), then all things become man’s,
because eae 4 The philosophers referred to are the Stoics; cp.
Cicero, Paradoxon iv. and Tusc. disp. iii. 5. > Greek proverb. See
Plato, Phaedrus 279 c, 261
 CAP. xII 95 P. CLEMENT OF ALEXANDRIA TO mavro. Tob
dvOparrov, ¢ OTt Ta, mdvra tod Geod, Kal Kowa appoty Totv pihow
Ta mavra., Tob Oeot kal avOpwrov. pa obv Hiv p.ovov TOV beooeBi
[Xproreavor ] etrrety tAovatov TE Kal oadpova Kal edyevi) Kal TAUTY
etkova Tob feob pO? Opovmoews, Kat Aéyew Kal mortevew “ dikatov
Kal OaLov pera Ppovycews © YEVvoLevov b70 Xprorob Inoob Kal els
Toaobrov OjLoLov 7100 Kal 0e@. ovK dmoxpUmrerat yoov 6
mpodyrns Thy xdpw Aéyww, ve eyo elrov ore Deol € €OTE Kal viol
dypiorov TAYTES nas yap, 7Las elomemoinra Kal nua Vere joven
KexAfjobau | TaTnp, ov Tov ameovvTwy. Kat yap obv doe Ts Exel TO.
Tperepa Trav Xprorod oTradav: ola pev at BovdAat, Totou Kal ot
Adyor, orrotoe dé ot Adyot, rouaide Kal at mpagets, Kal O7rota Ta
Epya, To.otTos 6 Bios: ypynotos 6 avpTas avOpwmmwv Bios Tav
Xpiotov éyvwKoTwv. “Adis olwau tav Noywr, ef Kal joaxpotepw
™poAAGov b70 pravOpwrrias O Tt TEP elyov é€K Deod exXEewr, Ws
av él TO peyvorov TOV ayabar, TH owTypiay, TapaKahay mTept yap
To. THs TavAav ovdapyn ovdauds éexovons Cwijs ov« €lédovow ovd
ot Aoyou mavoacbai ore lepopavrobyres. tytv dé ere TobTo
meptretrreTau mépas To AvowteAodv Edéaban, 7 Kpiow 7 Xap ws
eywye ove dueBaAAew 2a TOTEpOV duewov avtotv: ovde nv
ovyKpivecbar Béuis Cw amwdeia. 1 [Xpicriavdv] Wilamowitz. @ The
Stoics said all this of their ** wise man,” as Clement tells us
elsewhere (ii. Strom. 19. 4): ** The Stoic philosophers hold this
doctrine, that kingship, priesthood, prophecy, legislation, wealth,
true beauty, noble birth and freedom 262
 EXHORTATION TO THE GREEKS all things belong to God
and are common to both cap. friends, God and man. It is time then
for us to *" affirm that only the God-fearing man is rich and of
sound mind and well-born,“ and therefore the image, together with
the likeness,? of God; and to say and believe that when he has been
made by Christ Jesus “just and holy with understanding,” ¢ he also
becomes He whom in the same degree already like to God. So the
Crist holy prophet openly reveals this gracious favour when he
Becomes says, “I said, ye are gods, and ye are all sons of the ~~ *
Most High.”4 Now we, I say, we are they whom God has adopted,
and of us alone He is willing to be called Father, not of the
disobedient. For indeed this is the position of us who are Christ’s
attendants®: The _ as are the counsels, so are the words; as are
the Chustian words, so are the actions; and as are the deeds, such is
the life. The entire life of men who have come to know Christ is
good. Enough, I think, of words. It may be that, moved The reader
by love of man, I have run on too long in pouring i$ “horted out
what I have received from God, as is natural his choice when one is
inviting men to the greatest of good Pearce things—salvation. For of
a truth, the very words life. are unwilling ever to cease revealing the
mysteries of that life which knows no manner of ending. But with
you still rests the final act, namely this, to choose which is the more
profitable, judgment or grace. For my own part, I claim that there is
no shadow of doubt which of the two is better; nay, it is sinful even
to compare life with destruction. belong to the wise man alone. But
even they admit that he is exceedingly hard to find.” > See Genesis
i. 26. ¢ Plato, Theaetetus 176 B. @ Psalm Ixxxii. 6. ¢ This phrase is
an allusion to Plato, Phaedrus 252 c: “the attendants of Zeus ” (rév
Ards éradav). 263
The text on this page is estimated to be only 31.71%
accurate

8 OF | | te ae ioe somllsaot off saur ai set ‘on ey sais Senta.

Bela Haat inp Fa: aie hide, Hon bits ih 54 i : i ka ‘ ie AS ide: Fr 7 - i Li
a ae Ge hal’ ee nob hk seats Sy 1eoet Sinha, Sih at og pee iv nod
WHOVAT 2lbioty ehhh oed7S1 YlSG6 Podge a ag TG a if ets : Faas’
om hte i! Rai i Si = Sarvcnilenet: geri pes Smee canis A gtEE seed -
eee gh nedlive eivalivonoliaan tahun iho teyesug oe Be bershasi.
Teh. ‘decid dike “yet to dou Pos fs iat Baling eh aia 2eheuibees 4 A
ajeitdo. oie Gaw? bin br adittemnpons aipidd ee _pitinetiy sikh OF
BBE, abrow, act dite, 62) loanaga " ie OA BR | Sate" | a ehaaby:
orltote.an bsac.ecotjas ot saa, on aby ARS: Bian one moc. Wy ott: i
>,.0fh Bo pei, od ai me . AMOR 2b-. toPut) wi fas. a "ovo Jadt Aire t
gird 4 oh Pisah We ait | i Maver “ ici "a! gant Oot mo iss (at Lf Maat
16 sa70! vd ae Nitec et ae Dark trait Fy 378997 | ave 1 Froey ‘Yua 3
vari bay fo3 Feat it by , of Si Gabi fist et B48 rt ae MESH IGnt® Viev
iti "dest p To ae? Ate he te vate. ail wr nl) Shae Seth yeti abv
“Btgoo: OF 15 79" Syl Ae =m ay ud Ogg obbines?? lo Wsetmnt on,
oO desiediog? ert te! 0 AggaBRt sfcenets do." allt eckkuetere IIE:
‘were vate a oon dadartint oielagy Rartegy amore exits ph goin
Ruarect: anil Pai osshidadiombde Edampawdr aie toe: of * one al di
pear res tad, ak tweet to, doldew Aduob e's «phale . » ftolowes sof,
dtiw, Stik axeqeaoy of novo fitetie nk ¥ .. ta eS od findd the e eon
tte “enrolty ara a ee mts tt ee eared a ai at er bese S Detar et La Ai
tada: aa eee: ale: eh yor as, eh ‘a OTT vast wales ) a soo an en "ae
at tateielta- ee ats mA 1 as ia wisi
 THE RICH MAN’S SALVATION INTRODUCTION Tue 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 265
 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 266
 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 K 267
 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 Christian people ; in the “ Rich Man’s
Salvation ” we 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 ean 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 Stihlin’s edition of Clement, and the text printed here is
in the main Stihlin’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 268
 THE RICH MAN’S SALVATION paragraphs have been
inserted in the following text according to what seemed the best
conjectures available. Before Stihlin’s edition was issued the text of S
had been carefully edited and the manuscript described by P. M.
Barnard (Teats and Studies, edited by J. Armitage Robinson, D.D.,
vol. v. No. 2), who has also published a separate translation (5:
P.CK.). 269