Padres Ante-Nicenos, Vol. II: Los Padres Apostólicos, Hermas, Taciano, Atenágoras, Teófilo y Clemente de Alejandría

XXX. He then is first who loves Christ; and second, he who loves and cares for those who have believed on Him. For whatever is done to a disciple, the Lord accepts as done to Himself, and reckons the whole as His. “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave Me to eat: 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 p. 600 ye visited Me: I was in prison, and ye came to Me. Then shall the righteous answer, saying, Lord, when saw we Thee hungry, and fed Thee? or thirsty, and gave Thee drink? And 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 to Thee? And the King answering, shall say to them, Verily I say unto you, inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.”

Again, on the opposite side, to those who have not performed these things, “Verily I say unto you, inasmuch as ye have not done it unto one of the least of these, ye have not done it to Me.” 3882 And in another place, “He that receiveth you; receiveth Me; and he that receiveth not you, rejecteth Me.” 3883

XXXI. Such He names children, and sons, and little children, and friends, and little ones here, in reference to their future greatness above. “Despise not,” He says, “one of these little ones; for their angels always behold the face of My Father in heaven.” 3884 And in another place, “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom of heaven.” 3885 Similarly also He says that “the least in the kingdom of heaven” that is His own disciple “is greater than John, the greatest among those born of women.” 3886 And again, “He that receiveth a righteous man or a prophet in the name of a righteous man or a prophet, shall receive their reward; and he that giveth to a disciple in the name of a disciple a cup of cold water to drink, shall not lose his reward.” 3887 Wherefore this is the only reward that is not lost. And again, “Make to you friends of the mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations;” 3888 showing that by nature all property which a man possesses in his own power is not his own. And from this unrighteousness it is permitted to work a righteous and saving thing, to refresh some one of those who have an everlasting habitation with the Father.

See then, first, that He has not commanded you to be solicited or to wait to be importuned, but yourself to seek those who are to be benefited and are worthy disciples of the Saviour. Excellent, accordingly, also is the apostle’s saying, “For the Lord loveth a cheerful giver;” 3889 who delights in giving, and spares not, sowing so that he may also thus reap, without murmuring, and disputing, and regret, and communicating, which is pure 3890 beneficence. But better than this is the saying spoken by the Lord in another place, “Give to every one that asketh thee.” 3891 For truly such is God’s delight in giving. And this saying is above all divinity, 3892 —not to wait to be asked, but to inquire oneself who deserves to receive kindness.

XXXII. Then to appoint such a reward for liberality,—an everlasting habitation! O excellent trading! O divine merchandise! One purchases immortality for money; and, by giving the perishing things of the world, receives in exchange for these an eternal mansion in the heavens! Sail to this mart, if you are wise, O rich man! If need be, sail round the whole world. 3893 Spare not perils and toils, that you may purchase here the heavenly kingdom. Why do transparent stones and emeralds delight thee so much, and a house that is fuel for fire, or a plaything of time, or the sport of the earthquake, or an occasion for a tyrant’s outrage? Aspire to dwell in the heavens, and to reign with God. This kingdom a man imitating God will give thee. By receiving a little here, there through all ages He will make thee a dweller with Him. Ask that you may receive; haste; strive; fear lest He disgrace thee. For He is not commanded to receive, but thou to give. The Lord did not say, Give, or bring, or do good, or help, but make a friend. But a friend proves himself such not by one gift, but by long intimacy. For it is neither the faith, nor the love, nor the hope, nor the endurance of one day, but “he that endureth to the end shall be saved.” 3894

XXXIII. How then does man give these things? For I will give not only to friends, but to the friends of friends. And who is it that is the friend of God? Do not you judge who is worthy or who is unworthy. For it is possible you may be mistaken in your opinion. As in the uncertainty of ignorance it is better to do good to the undeserving for the sake of the deserving, than by guarding against those that are less good to fail to meet in with the good. For though sparing, and aiming at testing, who will receive meritoriously or not, it is possible for you to neglect some 3895 that are loved by God; the penalty for which is the punishment of eternal fire. But by offering to all in turn that need, you must of necessity by all means find some one of those who have power with God to save. “Judge not, then, that ye be not judged. With what measure ye mete, it shall be measured to you again; 3896 good measure, pressed and shaken, p. 601 and running over, shall be given to you.” Open thy compassion to all who are enrolled the disciples of God; not looking contemptuously to personal appearance, nor carelessly disposed to any period of life. Nor if one appears penniless, or ragged, or ugly, or feeble, do thou fret in soul at this and turn away. This form is cast around us from without, the occasion of our entrance into this world, that we may be able to enter into this common school. But within dwells the hidden Father, and His Son, 3897 who died for us and rose with us.

XXXIV. This visible appearance cheats death and the devil; for the wealth within, the beauty, is unseen by them. And they rave about the carcase, which they despise as weak, being blind to the wealth within; knowing not what a “treasure in an earthen vessel” 3898 we bear, protected as it is by the power of God the Father, and the blood of God the Son, 3899 and the dew of the Holy Spirit. But be not deceived, thou who hast tasted of the truth, and been reckoned worthy of the great redemption. But contrary to what is the case with the rest of men, collect for thyself an unarmed, an unwarlike, a bloodless, a passionless, a stainless host, pious old men, orphans dear to God, widows armed with meekness, men, adorned with love. Obtain with thy money such guards, for body and for soul, for whose sake a sinking ship is made buoyant, when steered by the prayers of the saints alone; and disease at its height is subdued, put to flight by the laying on of hands; and the attack of robbers is disarmed, spoiled by pious prayers; and the might of demons is crushed, put to shame in its operations by strenuous commands.

XXXV. All these warriors and guards are trusty. No one is idle, no one is useless. One can obtain your pardon from God, another comfort you when sick, another weep and groan in sympathy for you to the Lord of all, another teach some of the things useful for salvation, another admonish with confidence, another counsel with kindness. And all can love truly, without guile, without fear, without hypocrisy, without flattery, without pretence. O sweet service of loving [souls]! O blessed thoughts of confident [hearts]! O sincere faith of those who fear God alone! O truth of words with those who cannot lie! O beauty of deeds with those who have been commissioned to serve God, to persuade God, to please God, not to touch thy flesh! to speak, but 3900 to the King of eternity dwelling in thee.

XXXVI. All the faithful, then, are good and godlike, and worthy of the name by which they are encircled as with a diadem. There are, besides, some, the elect of the elect, and so much more or less distinguished by drawing themselves, like ships to the strand, out of the surge of the world and bringing themselves to safety; not wishing to seem holy, and ashamed if one call them so; hiding in the depth of their mind the ineffable mysteries, and disdaining to let their nobleness be seen in the world; whom the Word calls “the light of the world, and the salt of the earth.” 3901 This is the seed, the image and likeness of God, and His true son and heir, sent here as it were on a sojourn, by the high administration and suitable arrangement of the Father, by whom the visible and invisible things of the world were created; some for their service, some for their discipline, some for their instruction; and all things are held together so long as the seed remains here; and when it is gathered, these things shall be very quickly dissolved.

XXXVII. For what further need has God of the mysteries of love? 3902 And then thou shalt look into the bosom of the Father, whom God the only-begotten Son alone hath declared. And God Himself is love; and out of love to us became feminine. 3903 In His ineffable essence He is Father; in His compassion to us He became Mother. The Father by loving became feminine: and the great proof of this is He whom He begot of Himself; and the fruit brought forth by love is love.

For this also He came down. For this He clothed Himself with man. For this He voluntarily subjected Himself to the experiences of men, that by bringing Himself to the measure of our weakness whom He loved, He might correspondingly bring us to the measure of His own strength. And about to be offered up and giving Himself a ransom, He left for us a new Covenant-testament: My love I give unto you. And what and how great is it? For each of us He gave His life,—the equivalent for all. This He demands from us in return for one another. And if we owe our lives to the brethren, and have made such a mutual compact with the Saviour, why should we any more hoard and shut up worldly goods, which are beggarly, foreign to us and transitory? Shall we shut up from each other what after a little shall be the property of the fire? Divinely and weightily John says, “He that loveth not his brother is a murderer,” 3904 the seed of Cain, a nursling of the devil. He has not God’s compassion. He has no hope of better things. He is sterile; he is barren; he is not p. 602 a branch of the ever-living supercelestial vine. He is cut off; he waits the perpetual fire.

XXXVIII. But learn thou the more excellent way, which Paul shows for salvation. “Love seeketh not her own,” 3905 but is diffused on the brother. About him she is fluttered, about him she is soberly insane. “Love covers a multitude of sins.” 3906 “Perfect love casteth out fear.” 3907 “Vaunteth not itself, is not puffed up; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth. Prophecies are done away, tongues cease, gifts of healing fail on the earth. But these three abide, Faith, Hope, Love. But the greatest of these is Love.” 3908 And rightly. For Faith departs when we are convinced by vision, by seeing God. And Hope vanishes when the things hoped for come. But Love comes to completion, and grows more when that which is perfect has been bestowed. If one introduces it into his soul, although he be born in sins, and has done many forbidden things, he is able, by increasing love, and adopting a pure repentance, to retrieve his mistakes. For let not this be left to despondency and despair by you, if you learn who the rich man is that has not a place in heaven, and what way he uses his property.

XXXIX. If one should escape the superfluity of riches, and the difficulty they interpose in the way of life, and be able to enjoy the eternal good things; but should happen, either from ignorance or involuntary circumstances, after the seal 3909 and redemption, to fall into sins or transgressions so as to be quite carried away; such a man is entirely rejected by God. For to every one who has turned to God in truth, and with his whole heart, the doors are open, and the thrice-glad Father receives His truly repentant son. And true repentance is to be no longer bound in the same sins for which He denounced death against Himself, but to eradicate them completely from the soul. For on their extirpation God takes up His abode again in thee. For it is said there is great and exceeding joy and festival in the heavens with the Father and the angels when one sinner turns and repents. 3910 Wherefore also He cries, “I will have mercy, and not sacrifice.” 3911 “I desire not the death, but the repentance of the sinner.” 3912 “Though your sins be as scarlet wool, I will make them white as snow; though they be blacker than darkness, I will wash and make them like white wool.” 3913 For it is in the power of God alone to grant the forgiveness of sins, and not to impute transgressions; since also the Lord commands us each day to forgive the repenting brethren. 3914 “And if we, being evil, know to give good gifts,” 3915 much more is it the nature of the Father of mercies, the good Father of all consolation, much pitying, very merciful, to be long-suffering, to wait for those who have turned. And to turn is really to cease from our sins, and to look no longer behind.

XL. Forgiveness of past sins, then, God gives; but of future, each one gives to himself. And this is to repent, to condemn the past deeds, and beg oblivion of them from the Father, who only of all is able to undo what is done, by mercy proceeding from Him, and to blot out former sins by the dew of the Spirit. “For by the state in which I find you will I judge,” 3916 also, is what in each case the end of all cries aloud. So that even in the case of one who has done the greatest good deeds in his life, but at the end has run headlong into wickedness, all his former pains are profitless 3917 to him, since at the catastrophe of the drama he has given up his part; while it is possible for the man who formerly led a bad and dissolute life, on afterwards repenting, to overcome in the time after repentance the evil conduct of a long time. But it needs great carefulness, just as bodies that have suffered by protracted disease need regimen and special attention. Thief, dost thou wish to get forgiveness? steal no more. Adulterer, burn no more. Fornicator, live for the future chastely. Thou who hast robbed, give back, and give back more than [thou tookest]. False witness, practice truth. Perjurer, swear no more, and extirpate the rest of the passions, wrath, lust, grief, fear; that thou mayest be found at the end to have previously in this world been reconciled to the adversary. It is then probably impossible all at once to eradicate inbred passions; but by God’s power and human intercession, and the help of brethren, and sincere repentance, and constant care, they are corrected.

XLI. Wherefore it is by all means necessary for thee, who art pompous, and powerful, and rich, to set over thyself some man of God as a trainer and governor. Reverence, though it be but one man; fear, though it be but one man. Give yourself to hearing, though it be but one speaking freely, using harshness, and at the same time healing. For it is good for the eyes not to continue always wanton, but to weep and smart sometimes, for greater health. So also nothing is more pernicious to the soul than p. 603 uninterrupted pleasure. For it is blinded by melting away, if it remain unmoved by bold speech. Fear this man when angry; be pained at his groaning; and reverence him when making his anger to cease; and anticipate him when he is deprecating punishment. Let him pass many sleepless nights for thee, interceding for thee with God, influencing the Father with the magic of familiar litanies. For He does not hold out against His children when they beg His pity. And for you he will pray purely, held in high honour as an angel of God, and grieved not by you, but for you. This is sincere repentance. “God is not mocked,” 3918 nor does He give heed to vain words. For He alone searches the marrow and reins of the heart, and hears those that are in the fire, and listens to those who supplicate in the whale’s belly; and is near to all who believe, and far from the ungodly if they repent not.

XLII. And that you may be still more confident, that repenting thus truly there remains for you a sure hope of salvation, listen to a tale, 3919 which is not a tale but a narrative, 3920 handed down and committed to the custody of memory, about the Apostle John. For when, on the tyrant’s death, he returned to Ephesus from the isle of Patmos, he went away, being invited, to the contiguous territories of the nations, here to appoint bishops, there to set in order whole Churches, there to ordain such as were marked out by the Spirit.

Having come to one of the cities not far off (the name of which some give 3921 ), and having put the brethren to rest in other matters, at last, looking to the bishop appointed, and seeing a youth, powerful in body, comely in appearance, and ardent, said, “This (youth) I commit to you in all earnestness, in the presence of the Church, and with Christ as witness.” And on his accepting and promising all, he gave the same injunction and testimony. And he set out for Ephesus. And the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and guardianship, under the idea that the seal of the Lord he had set on him was a complete protection to him. But on his obtaining premature freedom, some youths of his age, idle, dissolute, and adepts in evil courses, corrupt him. First they entice him by many costly entertainments; then afterwards by night issuing forth for highway robbery, they take him along with them. Then they dared to execute together something greater. And he by degrees got accustomed; and from greatness of nature, when he had gone aside from the right path, and like a hard-mouthed and powerful horse, had taken the bit between his teeth, rushed with all the more force down into the depths. And having entirely despaired of salvation in God, he no longer meditated what was insignificant, but having perpetrated some great exploit, now that he was once lost, he made up his mind to a like fate with the rest. Taking them and forming a band of robbers, he was the prompt captain of the bandits, the fiercest, the bloodiest, the cruelest.

Time passed, and some necessity having emerged, they send again for John. He, when he had settled the other matters on account of which he came, said, “Come now, O bishop, restore to us the deposit which I and the Saviour committed to thee in the face of the Church over which you preside, as witness.” The other was at first confounded, thinking that it was a false charge about money which he did not get; and he could neither believe the allegation regarding what he had not, nor disbelieve John. But when he said “I demand the young man, and the soul of the brother,” the old man, groaning deeply, and bursting into tears, said, “He is dead.” “How and what kind of death?” “He is dead,” he said, “to God. For he turned wicked and abandoned, and at last a robber; and now he has taken possession of the mountain in front of the church, along with a band like him.” Rending, therefore, his clothes, and striking his head with great lamentation, the apostle said, “It was a fine guard of a brother’s soul I left! But let a horse be brought me, and let some one be my guide on the way.” He rode away, just as he was, straight from the church. On coming to the place, he is arrested by the robbers’ outpost; neither fleeing nor entreating, but crying, “It was for this I came. Lead me to your captain;” who meanwhile was waiting, all armed as he was. But when he recognized John as he advanced, he turned, ashamed, to flight. The other followed with all his might, forgetting his age, crying, “Why, my son, dost thou flee from me, thy father, unarmed, old? Son, pity me. Fear not; thou hast still hope of life. I will give account to Christ for thee. If need be, I will willingly endure thy death, as the Lord did death for us. For thee I will surrender my life. Stand, believe; Christ hath sent me.”

And he, when he heard, first stood, looking down; then threw down his arms, then trembled and wept bitterly. And on the old man approaching, he embraced him, speaking for himself with lamentations as he could, and baptized a second time with tears, concealing only his right hand. The other pledging, and assuring him on oath that he would find forgiveness for himself from the Saviour, beseeching and falling on his knees, and kissing his right hand itself, as now p. 604 purified by repentance, led him back to the church. Then by supplicating with copious prayers, and striving along with him in continual fastings, and subduing his mind by various utterances 3922 of words, did not depart, as they say, till he restored him to the Church, presenting in him a great example of true repentance and a great token of regeneration, a trophy of the resurrection for which we hope; when at the end of the world, the angels, radiant with joy, hymning and opening the heavens, shall receive into the celestial abodes those who truly repent; and before all, the Saviour Himself goes to meet them, welcoming them; holding forth the shadowless, ceaseless light; conducting them, to the Father’s bosom, to eternal life, to the kingdom of heaven.

Let one believe these things, and the disciples of God, and God, who is surety, the Prophecies, the Gospels, the Apostolic words; living in accordance with them, and lending his ears, and practising the deeds, he shall at his decease see the end and demonstration of the truths taught. For he who in this world welcomes the angel of penitence will not repent at the time that he leaves the body, nor be ashamed when he sees the Saviour approaching in His glory and with His army. He fears not the fire.

But if one chooses to continue and to sin perpetually in pleasures, and values indulgence here above eternal life, and turns away from the Saviour, who gives forgiveness; let him no more blame either God, or riches, or his having fallen, but his own soul, which voluntarily perishes. But to him who directs his eye to salvation and desires it, and asks with boldness and vehemence for its bestowal, the good Father who is in heaven will give the true purification and the changeless life. To whom, by His Son Jesus Christ, the Lord of the living and dead, and by the Holy Spirit, be glory, honour, power, eternal majesty, both now and ever, from generation to generation, and from eternity to eternity. Amen.

Footnotes

591:3838

[The solemn words of our Lord about the perils of wealth and “the deceitfulness of riches” are much insisted on by Hermas, especially in the beautiful opening of the Similitudes (book iii.); and it seems remarkable, that, even in the age of martyrs and confessors, such warnings should have seemed needful. Clement is deeply impressed with the duty of enforcing such doctrine; and perhaps the germ of this very interesting essay is to be found in that eloquent passage in his Stromata (book ii. cap. 5, pp. 351, 352), to which the reader may do well to recur, using it as a preface to the following pages. Elucidation I.]

591:3839

Rom. xi. 36.

591:3840

This clause is defective in the ms. and is translated as supplemented by Fell from conjecture.

591:3841

Matt. xix. 24.

592:3842

Mark x. 17-31. Clement does not give always Mark’s ipsissima verba.

593:3843

Instead of μεῖναι Fell here suggests μὴ εἵναι, non-being.

593:3844

Matt. xi. 27.

593:3845

John i. 17.

593:3846

Rom. vii. 12.

593:3847

Gal. iii. 24.

593:3848

Matt. xix. 21.

594:3849

The reading of the ms. is πραθῆναι, which is corrupt. We have changed it into περιθεῖναι. Various other emendations have been proposed. Perhaps it should be προσθεῖναι, “to add.”

594:3850

Luke 10:41, 42.

594:3851

The application of the words ἡ καινὴ κτισις to Christ has been much discussed. Segaar has a long note on it, the purport of which he thus sums up: ἡ καινὴ κτίσις is a creature to whom nothing has ever existed on earth equal or like, man but also God, through whom is true light and everlasting life. [The translator has largely availed himself of the valuable edition and notes of Charles Segaar (ed. Utrecht, 1816), concerning whom see Elucidation II.]

594:3852

Luke xvi. 9.

594:3853

Matt. vi. 19.

595:3854

Luke v. 29; xix. 9.

596:3855

Matt. 12:34, 35.

596:3856

Matt. v. 3.

596:3857

Matt. v. 6.

596:3858

μαθηματικῶς. Fell sugests instead of this reading of the text, πνευματικῶς or μεμελημένως.

596:3859

Matt. v. 39.

596:3860

ὁ κατὰ πνεῦμα οὑ πτωχὸς … φησί. Segaar omits οὐ, and so makes ὁ κατὰ πνεῦμἀ κ.τ.λ. the nominative to φησί. It seems better, with the Latin translator, to render as above, which supposes the change of ὁ into ός.

597:3861

Matt. xi. 12. [Elucidation III.]

597:3862

Matt. xvii. 27.

597:3863

The text is the reading on the margin of the first edition. The reading of the ms., τοῦ λόγου, is ammended by Segaar into τὸ τοῦ λὀγου, “as the saying is.”

597:3864

Mark 10:29, 30, [quoted inexactly. S.]

597:3865

Luke xiv. 26.

597:3866

Segaar emends ἀνάπαυσιν to ἀπόλαυσιν “enjoyment.”

598:3867

1 Cor. ii. 9; 1 Pet. i. 12.

598:3868

Matt. v. 9.

598:3869

2 Cor. iv. 18.

598:3870

Mark x. 31.

598:3871

σαφηνισμόν, here adopted insted of the reading σοφισμόν, which yields no suitable sense.

599:3872

Mark x. 25.

599:3873

A work mentioned elsewhere.

599:3874

Matt. xxii. 36-38.

599:3875

Matt. xxii. 39.

599:3876

Luke x. 29.

599:3877

Luke 10:36, 37.

599:3878

Combefisius reads “Spirit.”

599:3879

Matt. vii. 21.

599:3880

Luke vi. 46.

599:3881

Matt. 13:16, 17.

600:3882

Matt. xxv. 34, etc.

600:3883

Matt. x. 40; Luke x. 16.

600:3884

Matt. xviii. 10.

600:3885

Luke xii. 32.

600:3886

Matt. xi. 11.

600:3887

Matt. x. 41.

600:3888

Luke xvi. 9.

600:3889

2 Cor. ix. 7.

600:3890

καθαρά, Segaar, for καθά of the ms.

600:3891

Luke vi. 30.

600:3892

This, the reading of the ms., has been altered by several editors, but is justly defended by Segaar.

600:3893

γῆν ὸλην, for which Fell reads τὴν ὅλην.

600:3894

Matt. x. 22.

600:3895

τινῶν, for which the text has τιμῶν.

600:3896

Matt. 7:1, 2; Luke 6:37, 38.

601:3897

παῖς.

601:3898

2 Cor. iv. 7.

601:3899

παιδός.

601:3900

Perhaps ἀλλά has got transposed, and we should read, “but to speak to the king,” etc.

601:3901

Matt. 5:13, 14.

601:3902

Segaar reads: For what more should I say? Behold the mysteries of love.

601:3903

Ἐθηλύνθη, which occurs immediately after this, has been suggested as the right reading here. The text has ἐθηράθη.

601:3904

1 John 3:14, 15.

602:3905

1 Cor. xiii. 5.

602:3906

1 Pet. iv. 8.

602:3907

1 John iv. 18.

602:3908

1 Cor. xiii. 4-8, 13.

602:3909

i.e., of baptism.

602:3910

Luke xv. 10.

602:3911

Hos. vi. 6; Matt. ix. 13.

602:3912

Ezek. xviii. 23.

602:3913

Isa. i. 18.

602:3914

Matt. vi. 14.

602:3915

Luke xi. 13.

602:3916

Quoted with a slight variation by Justin Martyr, Dialogue with Trypho, ch. xlvii., vol. i. p. 219, and supposed by Grabe to be a quotation from the Apocryphal Gospel to the Hebrews.

602:3917

Ἀνόνητοι, for which the text has ἀνόητοι.

603:3918

Gal. vi. 7.

603:3919

μῦθος.

603:3920

λόγος.

603:3921

Said to be Smyrna.

604:3922

ῥήσεσι λὁγων, for which Cod. Reg. Gall. reads σειρῆσι λόγων.

Elucidations

I.

(Note 1, p. 591.)

The kingdom of Christ was set up in great weakness, that nothing might be wanting to the glory of His working by the Spirit, in its triumph over the darkness of the world. “Not many wise men after the flesh, not many mighty, not many noble,” were called. 3923 And so it continued for a long time. Under Commodus, however (a.d. 180–192), a temporary respite was conceded; partly because his favourite Marcia took their part for some reason, and partly because his cruelty gratified itself in another direction. “Our circumstances,” says Eusebius, “were changed to a milder aspect; as there was peace prevailing, by the grace of God, throughout the world in the churches. Then, also, the saving-doctrine brought the minds of men to a devout veneration of the Supreme God, from every race on earth, so that, now, many of those eminent at Rome for their wealth and kindred, with their whole house and family, yielded themselves to salvation.” What happened near the court of a fickle tyrant was far more likely to be common in Antioch and Alexandria. Men’s consciences had no doubt been with the Christians, as Pilate’s was with their Master; and now, when it became less perilous, they began to laugh at idols, and even to enroll themselves with Christians. Some, no doubt, like Joseph and Nicodemus, gave themselves to the Lord; but others, “with a form of godliness, denied the power thereof.” Clement detected the great evil that began to threaten, and this beautiful tract is the product of his watchful observation. For he was gifted, also, with that great characteristic of noble mind, a faculty of foreseeing “whereunto such things must grow.” His love and solicitude for the Church, lest its simplicity should pass away with its poverty, dictated this solemn and most timely warning.

And it is worthy of grateful remark, how admirably sustained was this primitive spirit among all the early witnesses for truth. They were not of this world, and they dreaded its influence. How richly the Word dwelt in them, is manifest from their amazing familiarity with the Scriptures. p. 605 That they sometimes misquote or confuse quotations, or mix a Scriptural saying with some current proverb or an apocryphal gloss, is surely not surprising, when copies of the Scriptures were few and costly, when no concordances and books of reference were at hand, and when their whole apparatus for Biblical study was so extremely incomplete.

To the genius of this great Alexandrian Father, we are all debtors to this day. Had he not, unfortunately, allied much of his wisdom with the hateful name of the Gnostic, 3924 which he failed to wrest from the pseudo-Gnostics, with whom it is irrevocably associated, we may be sure his expositions of Christian philosophy would be more useful in our times.

II.

(Segaar, note 3, p. 594.)

Charles Segaar, S.T.D., born in 1724, was Greek professor at Utrecht, from 1766 to 1803, after filling several important and laborious positions as a pastor and preacher. He died Dec. 22, 1803. He has left a great reputation as “the most theological of philologists, and the most philological of theologians.” Had he gone over the entire text of Clement, and edited all his works, with the care and ability displayed in his critical edition of the Τίς ὁ σωζόμενος πλούσιος, the world would have been greatly enriched by his influence on the cultivation of patristic literature. In his eloquent preface to this tract, he bewails the neglect into which that fundamental department of Christian learning had fallen; praising the labours of Anglican scholars, who, in the former century, had devoted themselves to the production of valuable editions of the Fathers. He speaks of himself as from early years inflamed with a singular love of such studies and especially of the Greek Fathers, and adds an expression of the extreme gratification with which he had read and pondered the Quis dives Salvandus, among the admirable works of Clement of Alexandria. He corrects Ghisler’s error in crediting it to Origen (edition of 1623), and reminds us that there is but a single ms. from which it is derived, viz., that of the Vatican.

Apart from the value of Segaar’s annotations, his work is very useful to Greek scholars, for its varied erudition, much wealth of his learning being expended upon single words and their idiomatic uses. The sort of work devoted to this tract is precisely what I covet for my countrymen; and I look forward with hope to the day as not remote, when from regions now unnamed, in this vast domain of our republican America, critical editions of all of the Ante-Nicene Fathers shall be given to the republic of letters, with a beauty of typography hitherto unknown. The valuable Patrologia of Migne might well be made the base of a Phœnix-like edition of the same series. It was only fit for such a base; for its print and paper are disgraceful, and the inaccuracy and carelessness of its references and editorial work are only pardonable when one reflects on the small cost at which it was afforded. The plates have perished in flames; but the restoration of the whole work is worthy of the ambition of American scholars, and of the patronage of wealth now sordid but capable of being ennobled by being made useful to mankind.

III.

(Willing Souls, cap. xxi. p. 597.)

On the subject of free-will, so profusely illustrated by Clement, I have foreborne to add any comments. But Segaar’s Excursus (iv. p. 410) is worthy of being consulted. On Clement’s ideas of Hades and the intermediate state, I have made no comment; but Segaar’s endeavour to state judicially the view of our author (Excursus, x. p. 421), though in some particulars it seems to me unsatisfactory, is also worthy of examination.

If a number of other important points have been apparently overlooked in my Elucidations, it is because I fear I have already gone beyond the conditions and limitations of my work.

Footnotes

604:3923

1 Cor. 1:26, 27.

605:3924

For Gnostic, Intellector is used, p. 577. Why not use the Latin word Perfector? The idea is not simply perfectus: Clement’s Gnostic is a gnomon, actively indexing the mind of Christ.

Subject Indexes

p. 607

p. 608

HERMAS.

p. 609

Abiding city, 31.

Alms, 16, 20, 54.

Anchorites, 14.

Ancyra, 58.

Angels, the two, 24.

Anger, 49.

Antonines, the, 5.

Apostates, 50.

Apostles, 14, 49, 51.

Arcadia, 43.

Athanasius, 25, 28, 36, 57.

Backbiting, 49.

Beast, the, 18.

Bishops, 14, 52.

Bishop’s Cathedra, 12.

Blasphemers, 50.

Boyle, 29.

Branches, 39, 40, 41.

explanations of, 41.

Brotherhood, the human, 32.

Bunsen, 3, 4.

Business, too much, 24, 50.

Canonical house, 12.

Canon law, 12, 13.

Canons, 33.

Chalcedon, 58.

Chastity, 15, 16, 58.

Cheerfulness, 49.

Chief seats, 16.

Choerilius, 28.

Church, the 12, 17, 18, 43, 50.

militant, 43.

triumphant, 43.

Circumcision, of wealth, 15, 53.

Clement, 4, 56.

Clement Alexandrinus, 6.

Clergy, 16.

Colony, Roman, 31.

Colours, 44, 48, 50.

Companion roads, 17.

Conclusion, 55.

Concupiscence, 28.

Continence, 49.

Convulsionism, 56.

Crowns, 39.

Dante, 18.

Deaconess, 12.

Deacons, 14.

Deceit, 37, 38, 49.

Devil, the, 30.

Discipline, the Catholic, 58.

Disobedience, 49.

Distractions, 24.

Divorce, 21.

Doddridge, Dr., 38.

Domestic discipline, 11.

Edad and Medad, 12.

Elect, the, 18, 30.

sins of, 39.

Eleutherus, 3, 4.

Elm, the, 32.

Elucidation, I., 56; II., 57.

Encraty, 57, 58.

Entanglements, 37.

Eusebius, 6, 57.

Evil speaking, 20.

Faith, 15, 16, 17, 20, 24, 26, 49.

Falsehood, 21, 49.

Family, the, developed by Christianity, 58.

Fasting, 16, 33, 34.

Father, the, 35.

Flocks, 54.

Folly, 49.

Fountains, 51.

Gibbon, 57.

Grief, 26.

Guilelessness, 15, 16.

Hail, 28.

Happiness, 33.

Harmony, 49.

Hartley, 31.

Hatred, 49.

Heathenism, manners of, 47, 57.

Hegrin, 18.

Hermas, brother of Pius, 4, 56.

Hermas, Pastor of, 7.

date of, 7.

known to the East, 7.

little known in the West, 7.

question of authorship, 7.

Shepherd of, 6.

versions and manuscripts, 7.

written in Italy, 7.

the morals of, 6.

Hermas of St. Paul, 4, 56.

Holy Spirit, 20, 23, 26, 27, 35, 36, 43.

Hyginus, 56.

Hypocrites, 50.

Idols, 51.

Immersion, 22.

Incomprehensible, 20.

Incontinence, 49.

Infants, 53.

Innocence, 49.

Intelligence, 15, 16.

Irenæus, 4, 5, 6, 31, 55, 56.

Jerome, 57.

Justification and sanctification, 12, 16.

Justification, 23.

Justin Martyr, 31.

Kisses, 47.

Lapsers, 41.

Law, the new, 20.

Love, 15, 16, 49.

Luxuries, 24, 37, 38.

Luxury, angel of, 36.

Man.

adulterer, 38.

backbiter, 38.

covetous, 38.

drunkard, 38.

luxurious, 38.

sharp-tempered, 38.

thief, 38.

Marriage, 22.

Martial, 57.

Mastery, self, 47.

Ministers, 49.

Montanism, 4, 5, 29, 56, 57.

Mountains, 49, 50, 51, 52.

Muratorian Canon, 3, 8, 56.

Mysteries, 43.

Nature, love of, 9, 43.

Needy, 16.

Niebuhr, his saying, 3.

Offshoots, 40, 41.

Old age, 17.

Ordinances, 30.

Origen, 6, 31.

Orphans, 52.

Ovid, 28.

Palms, 39.

Patience, 23, 49.

Penitential discipline, 15, 22.

Pius, 3, 5, 56.

Poor, the, 32.

Prayer, 26.

p. 610

Prophets, 28, 29, 49.

Punishment, angel of, 38.

Punishments, divers, 37.

duration of, 36.

Purity, 33, 49, 55.

Raiment, yellow, 16.

white, 36, 40.

Repentance, 20, 38, 39, 41, 50, 51, 54.

angel of, 19, 37, 38, 51.

a habit, 21.

of Hermas, 21.

Reprobate men, 12.

Rich, the, 32.

Riches, glory in, 9.

Rock, the, 13, 48.

Routh, Dr., his Reliquiœ, 56.

Sackcloth, 40.

Sadness, 23.

Scandals, 57.

Schism, 53.

Scriptures, 14.

Seal, 41, 53.

Self-restraint, 15, 16.

Sheep, 37, 53.

Shepherd, 53, 54.

Sibyl, the, 12, 13.

Similitudes, 31.

Simplicity, 15, 16, 49, 53.

Sloth, 17.

Son of God, 20, 35, 43, 47, 48, 49, 50, 53.

Sorrow, 49.

Spirit, prophetic, 28.

Spirits, 49.

evil spirit, 50.

two kinds, 27.

Spiritual gifts, 22.

Stations, 33.

Stones, 14, 44, 45, 46, 50.

Supererogation, 34, 52.

Syneisactœ, 58.

Talkative wife, 11.

Tatian, 5.

Teachers, 14, 49, 51.

Tertullian, 5, 56.

Thegri, 18.

Thoughts, filthy and proud, 9.

Tower, 14, 39, 44, 45, 46, 48, 50.

Trees, in summer, 33.

in winter, 32.

Unbelief, 49.

Understanding, 49.

Unruly sons, 11.

Van Lennep, 57.

Vatican collection, Pudicitia, the, 18.

Vine, the, 32.

Vineyard, 34.

Virgins, 46, 48, 50, 51, 55.

Vision, of the angel lady, 10.

her reading, 10.

Voluptuaries, two classes of, 36.

their death, 36.

Wake, Archbishop, 5.

Wantonness, 49.

Westcott, 57.

Wickedness, 49.

Widows, 52.

Willman, 57.

Willows, 39.

Wine jars, 29.

Word, the, 15.

Works, evil, 24, 25, 48.

good, 15, 24, 25, 39, 55.

of God, 55.

Wormwood, 23.

TATIAN.

p. 613

Albigenses, 62.

Alexander, flattered by his preceptor, Aristotle, 65.

Alphabet, 65.

Anitus and Miletus, 66.

Anaxagoras, 73.

Apion, the grammarian, 80.

Apollo and Daphne, 73.

Argives, their kings, 80.

Aristippus, 65.

Aristotle, 65.

Astronomy, 65, 68.

Baptism, the renunciation of, 73.

Beausobre, 72.

Berosus, 80.

Busiris, 66.

Catholics, early, 62.

Chaldeans, 80.

witness to Moses, 80.

Christianity, Western, effect of Montanism on, 62.

Christians, two classes of, 62.

worship God only, 66.

their doctrine of Creation, 67.

belief in the resurrection, 67.

unjustly hated, 76.

philosophy of, 77.

older than that of Greece, 77.

doctrines of, 78.

opposed to dissensions, 78.

fitted for all men, 78.

free schools of, 78.

hymns of, 79.

Chronology, 78, 81.

Chrysostom, 69, 79.

Coliseum, 75.

Constellations, origin of, 69.

Corates, 66.

Creation, 67.

Crescens, loathsome character of, 73.

persecutes Justin, 73.

Cretans, always liars, 76.

Cross, mystery of, 71.

Democritus, 72.

Demons, 68.

turned into gods, 68.

teach the doctrine of fate, 68.

economize astronomy, 68.

to be punished, 78.

vain display of, 72.

false promises of, 72.

deceptions of, 73.

Demon worship, depravity of, 73.

Diogenes, 65.

Doctrines of the Greeks and Christians compared, 74.

Egyptians, 80.

Elijah, 62.

Empedocles, 66.

Encratites, the, 63.

Euripides, 66.

Eusebius, reference to, 61, 62.

Eventide, hymn of, 79.

Free-will, 69.

Geometry, 65.

Gladiators, 75.

God only to be feared, 66.

a spirit, 66.

Greek notions of, 74.

compared with Christian ideas, 74.

Gods of the heathen, 68.

absurdities concerning, 69.

Gospels, the four, testimony of the Diatessaron to, 61.

Greeks, not the inventors of the arts, 65.

foolish solemnities of, 74.

their play-actors, 75.

other amusements, 75.

idols of, 76.

studies of, 76.

legislation, 77.

Greek studies, ridiculed, 76.

Hellebore, 72.

Hercules, 66, 69.

Heraclitus, 66.

Herodotus, 79.

Holy Ghost, 62.

Homer, 77.

his period, 78.

Hus, reference to, 62.

Idioms, communication of, 71.

Irenæus, reference to Tatian, 61.

John the Baptist, 62.

Judaism, 61.

Justin Martyr, Tatian’s relation to, 61.

Kaye, Bishop, reference to, 70.

Latin Church, sophistries of, 62.

Life, human shortening of, 71.

Logos, 67, 68.

Magic, 65.

Man, fall of, 67.

Marriage, 62.

Marsyas, 65.

Matter, not eternal, 67.

Mill, reference to, 61.

Modern science anticipated, 67.

Montanism, 62.

Moses, his antiquity, 80.

his time, 80.

compared with heathen heroes, 81.

superior antiquity of, 81.