Clemens Alexandrinus on the Salvation of the Rich Man

[Translated by Rev. William Wilson, M.A.]

Who is the Rich Man that Shall Be Saved?

I. Those who bestow laudatory addresses on the rich [3838] appear to me
to be rightly judged not only flatterers and base, in vehemently
pretending that things which are disagreeable give them pleasure, but
also godless and treacherous; godless, because neglecting to praise and
glorify God, who is alone perfect and good, "of whom are all things,
and by whom are all things, and for whom are all things," [3839] they
invest [3840] with divine honours men wallowing in an execrable and
abominable life, and, what is the principal thing, liable on this
account to the judgment of God; and treacherous, because, although
wealth is of itself sufficient to puff up and corrupt the souls of its
possessors, and to turn them from the path by which salvation is to be
attained, they stupefy them still more, by inflating the minds of the
rich with the pleasures of extravagant praises, and by making them
utterly despise all things except wealth, on account of which they are
admired; bringing, as the saying is, fire to fire, pouring pride on
pride, and adding conceit to wealth, a heavier burden to that which by
nature is a weight, from which somewhat ought rather to be removed and
taken away as being a dangerous and deadly disease. For to him who
exalts and magnifies himself, the change and downfall to a low
condition succeeds in turn, as the divine word teaches. For it appears
to me to be far kinder, than basely to flatter the rich and praise them
for what is bad, to aid them in working out their salvation in every
possible way; asking this of God, who surely and sweetly bestows such
things on His own children; and thus by the grace of the Saviour
healing their souls, enlightening them and leading them to the
attainment of the truth; and whosoever obtains this and distinguishes
himself in good works shall gain the prize of everlasting life. Now
prayer that runs its course till the last day of life needs a strong
and tranquil soul; and the conduct of life needs a good and righteous
disposition, reaching out towards all the commandments of the Saviour.

II. Perhaps the reason of salvation appearing more difficult to the
rich than to poor men, is not single but manifold. For some, merely
hearing, and that in an off-hand way, the utterance of the Saviour,
"that it is easier for a camel to go through the eye of a needle than
for a rich man to enter into the kingdom of heaven," [3841] despair of
themselves as not destined to live, surrender all to the world, cling
to the present life as if it alone was left to them, and so diverge
more from the way to the life to come, no longer inquiring either whom
the Lord and Master calls rich, or how that which is impossible to man
becomes possible to God. But others rightly and adequately comprehend
this, but attaching slight importance to the works which tend to
salvation, do not make the requisite preparation for attaining to the
objects of their hope. And I affirm both of these things of the rich
who have learned both the Saviour's power and His glorious salvation.
With those who are ignorant of the truth I have little concern.

III. Those then who are actuated by a love of the truth and love of
their brethren, and neither are rudely insolent towards such rich as
are called, nor, on the other hand, cringe to them for their own
avaricious ends, must first by the word relieve them of their
groundless despair, and show with the requisite explanation of the
oracles of the Lord that the inheritance of the kingdom of heaven is
not quite cut off from them if they obey the commandments; then
admonish them that they entertain a causeless fear, and that the Lord
gladly receives them, provided they are willing; and then, in addition,
exhibit and teach how and by what deeds and dispositions they shall win
the objects of hope, inasmuch as it is neither out of their reach, nor,
on the other hand, attained without effort; but, as is the case with
athletes--to compare things small and perishing with things great and
immortal--let the man who is endowed with worldly wealth reckon that
this depends on himself. For among those, one man, because he despaired
of being able to conquer and gain crowns, did not give in his name for
the contest; while another, whose mind was inspired with this hope, and
yet did not submit to the appropriate labours, and diet, and exercises,
remained uncrowned, and was balked in his expectations. So also let not
the man that has been invested with worldly wealth proclaim himself
excluded at the outset from the Saviour's lists, provided he is a
believer and one who contemplates the greatness of God's philanthropy;
nor let him, on the other hand, expect to grasp the crowns of
immortality without struggle and effort, continuing untrained, and
without contest. But let him go and put himself under the Word as his
trainer, and Christ the President of the contest; and for his
prescribed food and drink let him have the New Testament of the Lord;
and for exercises, the commandments; and for elegance and ornament, the
fair dispositions, love, faith, hope, knowledge of the truth,
gentleness, meekness, pity, gravity: so that, when by the last trumpet
the signal shall be given for the race and departure hence, as from the
stadium of life, he may with a good conscience present himself
victorious before the Judge who confers the rewards, confessedly worthy
of the Fatherland on high, to which he returns with crowns and the
acclamations of angels.

IV. May the Saviour then grant to us that, having begun the subject
from this point, we may contribute to the brethren what is true, and
suitable, and saving, first touching the hope itself, and, second,
touching the access to the hope. He indeed grants to those who beg, and
teaches those who ask, and dissipates ignorance and dispels despair, by
introducing again the same words about the rich, which become their own
interpreters and infallible expounders. For there is nothing like
listening again to the very same statements, which till now in the
Gospels were distressing you, hearing them as you did without
examination, and erroneously through puerility: "And going forth into
the way, one approached and kneeled, saying, Good Master, what good
thing shall I do that I may inherit everlasting life? And Jesus saith,
Why callest thou Me good? There is none good but one, that is, God.
Thou knowest the commandments. Do not commit adultery, Do not kill, Do
not steal, Do not bear false witness, Defraud not, Honour thy father
and thy mother. And he answering saith to Him, All these have I
observed. And Jesus, looking upon him, loved him, and said, One thing
thou lackest. If thou wouldest be perfect, sell what thou hast and give
to the poor, and thou shall have treasure in heaven: and come, follow
Me. And he was sad at that saying, and went away grieved: for he was
rich, having great possessions. And Jesus looked round about, and saith
to His disciples, How hardly shall they that have riches enter into the
kingdom of God! And the disciples were astonished at His words. But
Jesus answereth again, and saith unto them, Children, how hard is it
for them that trust in riches to enter into the kingdom of God! More
easily shall a camel enter through the eye of a needle than a rich man
into the kingdom of God. And they were astonished out of measure, and
said, Who then can be saved? And He, looking upon them, said, What is
impossible with men is possible with God. For with God all things are
possible. Peter began to say to Him, Lo, we have left all and followed
Thee. And Jesus answered and said, Verily I say unto you, Whosoever
shall leave what is his own, parents, and brethren, and possessions,
for My sake and the Gospel's, shall receive an hundred-fold now in this
world, lands, and possessions, and house, and brethren, with
persecutions; and in the world to come is life everlasting. But many
that are first shall be last, and the last first." [3842]

V. These things are written in the Gospel according to Mark; and in all
the rest correspondingly; although perchance the expressions vary
slightly in each, yet all show identical agreement in meaning.

But well knowing that the Saviour teaches nothing in a merely human
way, but teaches all things to His own with divine and mystic wisdom,
we must not listen to His utterances carnally; but with due
investigation and intelligence must search out and learn the meaning
hidden in them. For even those things which seem to have been
simplified to the disciples by the Lord Himself are found to require
not less, even more, attention than what is expressed enigmatically,
from the surpassing superabundance of wisdom in them. And whereas the
things which are thought to have been explained by Him to those
within--those called by Him the children of the kingdom--require still
more consideration than the things which seemed to have been expressed
simply, and respecting which therefore no questions were asked by those
who heard them, but which, pertaining to the entire design of
salvation, and to be contemplated with admirable and supercelestial
depth of mind, we must not receive superficially with our ears, but
with application of the mind to the very spirit of the Saviour, and the
unuttered meaning of the declaration.

VI. For our Lord and Saviour was asked pleasantly a question most
appropriate for Him,--the Life respecting life, the Saviour respecting
salvation, the Teacher respecting the chief doctrines taught, the Truth
respecting the true immortality, the Word respecting the word of the
Father, the Perfect respecting the perfect rest, the Immortal
respecting the sure immortality. He was asked respecting those things
on account of which He descended, which He inculcates, which He
teaches, which He offers, in order to show the essence of the Gospel,
that it is the gift of eternal life. For He foresaw as God, both what
He would be asked, and what each one would answer Him. For who should
do this more than the Prophet of prophets, and the Lord of every
prophetic spirit? And having been called "good," and taking the
starting note from this first expression, He commences His teaching
with this, turning the pupil to God, the good, and first and only
dispenser of eternal life, which the Son, who received it of Him, gives
to us.

VII. Wherefore the greatest and chiefest point of the instructions
which relate to life must be implanted in the soul from the
beginning,--to know the eternal God, the giver of what is eternal, and
by knowledge and comprehension to possess God, who is first, and
highest, and one, and good. For this is the immutable and immoveable
source and support of life, the knowledge of God, who really is, and
who bestows the things which really are, that is, those which are
eternal, from whom both being and the continuance [3843] of it are
derived to other beings. For ignorance of Him is death; but the
knowledge and appropriation of Him, and love and likeness to Him, are
the only life.

VIII. He then who would live the true life is enjoined first to know
Him "whom no one knows, except the Son reveal (Him)." [3844] Next is to
be learned the greatness of the Saviour after Him, and the newness of
grace; for, according to the apostle, "the law was given by Moses,
grace and truth came by Jesus Christ;" [3845] and the gifts granted
through a faithful servant are not equal to those bestowed by the true
Son. If then the law of Moses had been sufficient to confer eternal
life, it were to no purpose for the Saviour Himself to come and suffer
for us, accomplishing the course of human life from His birth to His
cross; and to no purpose for him who had done all the commandments of
the law from his youth to fall on his knees and beg from another
immortality. For he had not only fulfilled the law, but had begun to do
so from his very earliest youth. For what is there great or
pre-eminently illustrious in an old age which is unproductive of
faults? But if one in juvenile frolicsomeness and the fire of youth
shows a mature judgment older than his years, this is a champion
admirable and distinguished, and hoary pre-eminently in mind.

But, nevertheless, this man being such, is perfectly persuaded that
nothing is wanting to him as far as respects righteousness, but that he
is entirely destitute of life. Wherefore he asks it from Him who alone
is able to give it. And with reference to the law, he carries
confidence; but the Son of God he addresses in supplication. He is
transferred from faith to faith. As perilously tossing and occupying a
dangerous anchorage in the law, he makes for the Saviour to find a
haven.

IX. Jesus, accordingly, does not charge him with not having fulfilled
all things out of the law, but loves him, and fondly welcomes his
obedience in what he had learned; but says that he is not perfect as
respects eternal life, inasmuch as he had not fulfilled what is
perfect, and that he is a doer indeed of the law, but idle at the true
life. Those things, indeed, are good. Who denies it? For "the
commandment is holy," [3846] as far as a sort of training with fear and
preparatory discipline goes, leading as it did to the culmination of
legislation and to grace. [3847] But Christ is the fulfilment "of the
law for righteousness to every one that believeth;" and not as a slave
making slaves, but sons, and brethren, and fellow-heirs, who perform
the Father's will.

X. "If thou wilt be perfect." [3848] Consequently he was not yet
perfect. For nothing is more perfect than what is perfect. And divinely
the expression "if thou wilt" showed the self-determination of the soul
holding converse with Him. For choice depended on the man as being
free; but the gift on God as the Lord. And He gives to those who are
willing and are exceedingly earnest, and ask, that so their salvation
may become their own. For God compels not (for compulsion is repugnant
to God), but supplies to those who seek, and bestows on those who ask,
and opens to those who knock. If thou wilt, then, if thou really
willest, and art not deceiving thyself, acquire what thou lackest. One
thing is lacking thee,--the one thing which abides, the good, that
which is now above the law, which the law gives not, which the law
contains not, which is the prerogative of those who live. He forsooth
who had fulfilled all the demands of the law from his youth, and had
gloried in what was magnificent, was not able to complete the whole
[3849] with this one thing which was specially required by the Saviour,
so as to receive the eternal life which he desired. But he departed
displeased, vexed at the commandment of the life, on account of which
he supplicated. For he did not truly wish life, as he averred, but
aimed at the mere reputation of the good choice. And he was capable of
busying himself about many things; but the one thing, the work of life,
he was powerless, and disinclined, and unable to accomplish. Such also
was what the Lord said to Martha, who was occupied with many things,
and distracted and troubled with serving; while she blamed her sister,
because, leaving serving, she set herself at His feet, devoting her
time to learning: "Thou art troubled about many things, but Mary hath
chosen the good part, which shall not be taken away from her." [3850]
So also He bade him leave his busy life, and cleave to One and adhere
to the grace of Him who offered everlasting life.

XI. What then was it which persuaded him to flight, and made him depart
from the Master, from the entreaty, the hope, the life, previously
pursued with ardour?--"Sell thy possessions." And what is this? He does
not, as some conceive off-hand, bid him throw away the substance he
possessed, and abandon his property; but bids him banish from his soul
his notions about wealth, his excitement and morbid feeling about it,
the anxieties, which are the thorns of existence, which choke the seed
of life. For it is no great thing or desirable to be destitute of
wealth, if without a special object,--not except on account of life.
For thus those who have nothing at all, but are destitute, and beggars
for their daily bread, the poor dispersed on the streets, who know not
God and God's righteousness, simply on account of their extreme want
and destitution of subsistence, and lack even of the smallest things,
were most blessed and most dear to God, and sole possessors of
everlasting life.

Nor was the renunciation of wealth and the bestowment of it on the poor
or needy a new thing; for many did so before the Saviour's
advent,--some because of the leisure (thereby obtained) for learning,
and on account of a dead wisdom; and others for empty fame and
vainglory, as the Anaxagorases, the Democriti, and the Crateses.

XII. Why then command as new, as divine, as alone life-giving, what did
not save those of former days? And what peculiar thing is it that the
new creature [3851] the Son of God intimates and teaches? It is not the
outward act which others have done, but something else indicated by it,
greater, more godlike, more perfect, the stripping off of the passions
from the soul itself and from the disposition, and the cutting up by
the roots and casting out of what is alien to the mind. For this is the
lesson peculiar to the believer, and the instruction worthy of the
Saviour. For those who formerly despised external things relinquished
and squandered their property, but the passions of the soul, I believe,
they intensified. For they indulged in arrogance, pretension, and
vainglory, and in contempt of the rest of mankind, as if they had done
something superhuman. How then would the Saviour have enjoined on those
destined to live for ever what was injurious and hurtful with reference
to the life which He promised? For although such is the case, one,
after ridding himself of the burden of wealth, may none the less have
still the lust and desire for money innate and living; and may have
abandoned the use of it, but being at once destitute of and desiring
what he spent, may doubly grieve both on account of the absence of
attendance, and the presence of regret. For it is impossible and
inconceivable that those in want of the necessaries of life should not
be harassed in mind, and hindered from better things in the endeavour
to provide them somehow, and from some source.

XIII. And how much more beneficial the opposite case, for a man,
through possessing a competency, both not himself to be in straits
about money, and also to give assistance to those to whom it is
requisite so to do! For if no one had anything, what room would be left
among men for giving? And how can this dogma fail to be found plainly
opposed to and conflicting with many other excellent teachings of the
Lord? "Make to yourselves friends of the mammon of unrighteousness,
that when ye fail, they may receive you into the everlasting
habitations." [3852] "Acquire treasures in heaven, where neither moth
nor rust destroys, nor thieves break through." [3853] How could one
give food to the hungry, and drink to the thirsty, clothe the naked,
and shelter the houseless, for not doing which He threatens with fire
and the outer darkness, if each man first divested himself of all these
things? Nay, He bids Zaccheus and Matthew, the rich tax-gathers,
entertain Him hospitably. And He does not bid them part with their
property, but, applying the just and removing the unjust judgment, He
subjoins, "To-day salvation has come to this house, forasmuch as he
also is a son of Abraham." [3854] He so praises the use of property as
to enjoin, along with this addition, the giving a share of it, to give
drink to the thirsty, bread to the hungry, to take the houseless in,
and clothe the naked. But if it is not possible to supply those needs
without substance, and He bids people abandon their substance, what
else would the Lord be doing than exhorting to give and not to give the
same things, to feed and not to feed, to take in and to shut out, to
share and not to share? which were the most irrational of all things.

XIV. Riches, then, which benefit also our neighbours, are not to be
thrown away. For they are possessions, inasmuch as they are possessed,
and goods, inasmuch as they are useful and provided by God for the use
of men; and they lie to our hand, and are put under our power, as
material and instruments which are for good use to those who know the
instrument. If you use it skilfully, it is skilful; if you are
deficient in skill, it is affected by your want of skill, being itself
destitute of blame. Such an instrument is wealth. Are you able to make
a right use of it? It is subservient to righteousness. Does one make a
wrong use of it? It is, on the other hand, a minister of wrong. For its
nature is to be subservient, not to rule. That then which of itself has
neither good nor evil, being blameless, ought not to be blamed; but
that which has the power of using it well and ill, by reason of its
possessing voluntary choice. And this is the mind and judgment of man,
which has freedom in itself and self-determination in the treatment of
what is assigned to it. So let no man destroy wealth, rather than the
passions of the soul, which are incompatible with the better use of
wealth. So that, becoming virtuous and good, he may be able to make a
good use of these riches. The renunciation, then, and selling of all
possessions, is to be understood as spoken of the passions of the soul.

XV. I would then say this. Since some things are within and some
without the soul, and if the soul make a good use of them, they also
are reputed good, but if a bad, bad;--whether does He who commands us
to alienate our possessions repudiate those things, after the removal
of which the passions still remain, or those rather, on the removal of
which wealth even becomes beneficial? If therefore he who casts away
worldly wealth can still be rich in the passions, even though the
material [for their gratification] is absent,--for the disposition
produces its own effects, and strangles the reason, and presses it down
and inflames it with its inbred lusts,--it is then of no advantage to
him to be poor in purse while he is rich in passions. For it is not
what ought to be cast away that he has cast away, but what is
indifferent; and he has deprived himself of what is serviceable, but
set on fire the innate fuel of evil through want of the external means
[of gratification]. We must therefore renounce those possessions that
are injurious, not those that are capable of being serviceable, if one
knows the right use of them. And what is managed with wisdom, and
sobriety, and piety, is profitable; and what is hurtful must be cast
away. But things external hurt not. So then the Lord introduces the use
of external things, bidding us put away not the means of subsistence,
but what uses them badly. And these are the infirmities and passions of
the soul.

XVI. The presence of wealth in these is deadly to all, the loss of it
salutary. Of which, making the soul pure,--that is, poor and bare,--we
must hear the Saviour speaking thus, "Come, follow Me." For to the pure
in heart He now becomes the way. But into the impure soul the grace of
God finds no entrance. And that (soul) is unclean which is rich in
lusts, and is in the throes of many worldly affections. For he who
holds possessions, and gold, and silver, and houses, as the gifts of
God; and ministers from them to the God who gives them for the
salvation of men; and knows that he possesses them more for the sake of
the brethren than his own; and is superior to the possession of them,
not the slave of the things he possesses; and does not carry them about
in his soul, nor bind and circumscribe his life within them, but is
ever labouring at some good and divine work, even should he be
necessarily some time or other deprived of them, is able with cheerful
mind to bear their removal equally with their abundance. This is he who
is blessed by the Lord, and called poor in spirit, a meet heir of the
kingdom of heaven, not one who could not live rich.

XVII. But he who carries his riches in his soul, and instead of God's
Spirit bears in his heart gold or land, and is always acquiring
possessions without end, and is perpetually on the outlook for more,
bending downwards and fettered in the toils of the world, being earth
and destined to depart to earth,--whence can he be able to desire and
to mind the kingdom of heaven,--a man who carries not a heart, but land
or metal, who must perforce be found in the midst of the objects he has
chosen? For where the mind of man is, there is also his treasure. The
Lord acknowledges a twofold treasure,--the good: "For the good man, out
of the good treasure of his heart, bringeth forth good;" and the evil:
for "the evil man, out of the evil treasure, bringeth forth evil: for
out of the abundance of the heart the mouth speaketh." [3855] As then
treasure is not one with Him, as also it is with us, that which gives
the unexpected great gain in the finding, but also a second, which is
profitless and undesirable, an evil acquisition, hurtful; so also there
is a richness in good things, and a richness in bad things, since we
know that riches and treasure are not by nature separated from each
other. And the one sort of riches is to be possessed and acquired, and
the other not to be possessed, but to be cast away.

In the same way spiritual poverty is blessed. Wherefore also Matthew
added, "Blessed are the poor." [3856] How? "In spirit." And again,
"Blessed are they that hunger and thirst after the righteousness of
God." [3857] Wherefore wretched are the contrary kind of poor, who have
no part in God, and still less in human property, and have not tasted
of the righteousness of God.

XVIII. So that (the expression) rich men that shall with difficulty
enter into the kingdom, is to be apprehended in a scholarly [3858] way,
not awkwardly, or rustically, or carnally. For if the expression is
used thus, salvation does not depend on external things, whether they
be many or few, small or great, or illustrious or obscure, or esteemed
or disesteemed; but on the virtue of the soul, on faith, and hope, and
love, and brotherliness, and knowledge, and meekness, and humility, and
truth, the reward of which is salvation. For it is not on account of
comeliness of body that any one shall live, or, on the other hand,
perish. But he who uses the body given to him chastely and according to
God, shall live; and he that destroys the temple of God shall be
destroyed. An ugly man can be profligate, and a good-looking man
temperate. Neither strength and great size of body makes alive, nor
does any of the members destroy. But the soul which uses them provides
the cause for each. Bear then, it is said, when struck on the face;
[3859] which a man strong and in good health can obey. And again, a man
who is feeble may transgress from refractoriness of temper. So also a
poor and destitute man may be found intoxicated with lusts; and a man
rich in worldly goods temperate, poor in indulgences, trustworthy,
intelligent, pure, chastened.

If then it is the soul which, first and especially, is that which is to
live, and if virtue springing up around it saves, and vice kills; then
it is clearly manifest that by being poor in those things, by riches of
which one destroys it, it is saved, and by being rich in those things,
riches of which ruin it, it is killed. And let us no longer seek the
cause of the issue elsewhere than in the state and disposition of the
soul in respect of obedience to God and purity, and in respect of
transgression of the commandments and accumulation of wickedness.

XIX. He then is truly and rightly rich who is rich in virtue, and is
capable of making a holy and faithful use of any fortune; while he is
spuriously rich who is rich, according to the flesh, and turns life
into outward possession, which is transitory and perishing, and now
belongs to one, now to another, and in the end to nobody at all. Again,
in the same way there is a genuine poor man, and another counterfeit
and falsely so called. He that is poor in spirit, and that is the right
thing, and he that is poor in a worldly sense, which is a different
thing. To him who is poor in worldly goods, but rich in vices, who is
not poor in spirit [3860] and rich toward God, it is said, Abandon the
alien possessions that are in thy soul, that, becoming pure in heart,
thou mayest see God; which is another way of saying, Enter into the
kingdom of heaven. And how may you abandon them? By selling them. What
then? Are you to take money for effects, by effecting an exchange of
riches, by turning your visible substance into money? Not at all. But
by introducing, instead of what was formerly inherent in your soul,
which you desire to save, other riches which deify and which minister
everlasting life, dispositions in accordance with the command of God;
for which there shall accrue to you endless reward and honour, and
salvation, and everlasting immortality. It is thus that thou dost
rightly sell the possessions, many are superfluous, which shut the
heavens against thee by exchanging them for those which are able to
save. Let the former be possessed by the carnal poor, who are destitute
of the latter. But thou, by receiving instead spiritual wealth, shalt
have now treasure in the heavens.

XX. The wealthy and legally correct man, not understanding these things
figuratively, nor how the same man can be both poor and rich, and have
wealth and not have it, and use the world and not use it, went away sad
and downcast, leaving the state of life, which he was able merely to
desire but not to attain, making for himself the difficult impossible.
For it was difficult for the soul not to be seduced and ruined by the
luxuries and flowery enchantments that beset remarkable wealth; but it
was not impossible, even surrounded with it, for one to lay hold of
salvation, provided he withdrew himself from material wealth,--to that
which is grasped by the mind and taught by God, and learned to use
things indifferent rightly and properly, and so as to strive after
eternal life. And the disciples even themselves were at first alarmed
and amazed. Why were they so on hearing this? Was it that they
themselves possessed much wealth? Nay, they had long ago left their
very nets, and hooks, and rowing boats, which were their sole
possessions. Why then do they say in consternation, "Who can be saved?"
They had heard well and like disciples what was spoken in parable and
obscurely by the Lord, and perceived the depth of the words. For they
were sanguine of salvation on the ground of their want of wealth. But
when they became conscious of not having yet wholly renounced the
passions (for they were neophytes and recently selected by the
Saviour), they were excessively astonished, and despaired of themselves
no less than that rich man who clung so terribly to the wealth which he
preferred to eternal life. It was therefore a fit subject for all fear
on the disciples' part; if both he that possesses wealth and he that is
teeming with passions were the rich, and these alike shall be expelled
from the heavens. For salvation is the privilege of pure and
passionless souls.

XXI. But the Lord replies, "Because what is impossible with men is
possible with God." This again is full of great wisdom. For a man by
himself working and toiling at freedom from passion achieves nothing.
But if he plainly shows himself very desirous and earnest about this,
he attains it by the addition of the power of God. For God conspires
with willing souls. But if they abandon their eagerness, the spirit
which is bestowed by God is also restrained. For to save the unwilling
is the part of one exercising compulsion; but to save the willing, that
of one showing grace. Nor does the kingdom of heaven belong to sleepers
and sluggards, "but the violent take it by force." [3861] For this
alone is commendable violence, to force God, and take life from God by
force. And He, knowing those who persevere firmly, or rather violently,
yields and grants. For God delights in being vanquished in such things.

Therefore on hearing those words, the blessed Peter, the chosen, the
pre-eminent, the first of the disciples, for whom alone and Himself the
Saviour paid tribute, [3862] quickly seized and comprehended the
saying. And what does he say? "Lo, we have left all and followed Thee."
Now if by all he means his own property, he boasts of leaving four
oboli perhaps in all, [3863] and forgets to show the kingdom of heaven
to be their recompense. But if, casting away what we were now speaking
of, the old mental possessions and soul diseases, they follow in the
Master's footsteps, this now joins them to those who are to be enrolled
in the heavens. For it is thus that one truly follows the Saviour, by
aiming at sinlessness and at His perfection, and adorning and composing
the soul before it as a mirror, and arranging everything in all
respects similarly.

XXII. "And Jesus answering said, Verily I say unto you, Whosoever shall
leave what is his own, parents, and children, and wealth, for My sake
and the Gospel's, shall receive an hundredfold." [3864] But let neither
this trouble you, nor the still harder saying delivered in another
place in the words, "Whoso hateth not father, and mother, and children,
and his own life besides, cannot be My disciple." [3865] For the God of
peace, who also exhorts to love enemies, does not introduce hatred and
dissolution from those that are dearest. But if we are to love our
enemies, it is in accordance with right reason that, ascending from
them, we should love also those nearest in kindred. Or if we are to
hate our blood-relations, deduction teaches us that much more are we to
spurn from us our enemies. So that the reasonings would be shown to
destroy one another. But they do not destroy each other, nor are they
near doing so. For from the same feeling and disposition, and on the
ground of the same rule, one loving his enemy may hate his father,
inasmuch as he neither takes vengeance on an enemy, nor reverences a
father more than Christ. For by the one word he extirpates hatred and
injury, and by the other shamefacedness towards one's relations, if it
is detrimental to salvation. If then one's father, or son, or brother,
be godless, and become a hindrance to faith and an impediment to the
higher life, let him not be friends or agree with him, but on account
of the spiritual enmity, let him dissolve the fleshly relationship.

XXIII. Suppose the matter to be a law-suit. Let your father be imagined
to present himself to you and say, "I begot and reared thee. Follow me,
and join with me in wickedness, and obey not the law of Christ;" and
whatever a man who is a blasphemer and dead by nature would say.

But on the other side hear the Saviour: "I regenerated thee, who wert
ill born by the world to death. I emancipated, healed, ransomed thee. I
will show thee the face of the good Father God. Call no man thy father
on earth. Let the dead bury the dead; but follow thou Me. For I will
bring thee to a rest [3866] of ineffable and unutterable blessings,
which eye hath not seen, nor ear heard, nor have entered into the heart
of men; into which angels desire to look, and see what good things God
hath prepared for the saints and the children who love Him." [3867] I
am He who feeds thee, giving Myself as bread, of which he who has
tasted experiences death no more, and supplying day by day the drink of
immortality. I am teacher of supercelestial lessons. For thee I
contended with Death, and paid thy death, which thou owedst for thy
former sins and thy unbelief towards God."

Having heard these considerations on both sides, decide for thyself and
give thy vote for thine own salvation. Should a brother say the like,
should a child, should a wife, should any one whosoever, in preference
to all let Christ in thee be conqueror. For He contends in thy behalf.

XXIV. You may even go against wealth. Say, "Certainly Christ does not
debar me from property. The Lord does not envy." But do you see
yourself overcome and overthrown by it? Leave it, throw it away, hate,
renounce, flee. "Even if thy right eye offend thee," quickly "cut it
out." [3868] Better is the kingdom of God to a man with one eye, than
the fire to one who is unmutilated. Whether hand, or foot, or soul,
hate it. For if it is destroyed here for Christ's sake, it will be
restored to life yonder.

XXV. And to this effect similarly is what follows. "Now at this present
time not to have lands, and money, and houses, and brethren, with
persecutions." For it is neither penniless, nor homeless, nor
brotherless people that the Lord calls to life, since He has also
called rich people; but, as we have said above, also brothers, as Peter
with Andrew, and James with John the sons of Zebedee, but of one mind
with each other and Christ. And the expression "with persecutions"
rejects the possessing of each of those things. There is a persecution
which arises from without, from men assailing the faithful, either out
of hatred, or envy, or avarice, or through diabolic agency. But the
most painful is internal persecution, which proceeds from each man's
own soul being vexed by impious lusts, and diverse pleasures, and base
hopes, and destructive dreams; when, always grasping at more, and
maddened by brutish loves, and inflamed by the passions which beset it
like goads and stings, it is covered with blood, (to drive it on) to
insane pursuits, and to despair of life, and to contempt of God.

More grievous and painful is this persecution, which arises from
within, which is ever with a man, and which the persecuted cannot
escape; for he carries the enemy about everywhere in himself. Thus also
burning which attacks from without works trial, but that from within
produces death. War also made on one is easily put an end to, but that
which is in the soul continues till death.

With such persecution, if you have worldly wealth, if you have brothers
allied by blood and other pledges, abandon the whole wealth of these
which leads to evil; procure peace for yourself, free yourself from
protracted persecutions; turn from them to the Gospel; choose before
all the Saviour and Advocate and Paraclete of your soul, the Prince of
life. "For the things which are seen are temporary; but the things
which are not seen are eternal." [3869] And in the present time are
things evanescent and insecure, but in that to come is eternal life.

XXVI. "The first shall be last, and the last first." [3870] This is
fruitful in meaning and exposition, [3871] but does not demand
investigation at present; for it refers not only to the wealthy alone,
but plainly to all men, who have once surrendered themselves to faith.
So let this stand aside for the present. But I think that our
proposition has been demonstrated in no way inferior to what we
promised, that the Saviour by no means has excluded the rich on account
of wealth itself, and the possession of property, nor fenced off
salvation against them; if they are able and willing to submit their
life to God's commandments, and prefer them to transitory objects, and
if they would look to the Lord with steady eye, as those who look for
the nod of a good helmsman, what he wishes, what he orders, what he
indicates, what signal he gives his mariners, where and whence he
directs the ship's course. For what harm does one do, who, previous to
faith, by applying his mind and by saving has collected a competency?
Or what is much less reprehensible than this, if at once by God, who
gave him his life, he has had his home given him in the house of such
men, among wealthy people, powerful in substance, and pre-eminent in
opulence? For if, in consequence of his involuntary birth in wealth, a
man is banished from life, rather is he wronged by God, who created
him, in having vouchsafed to him temporary enjoyment, and in being
deprived of eternal life. And why should wealth have ever sprung from
the earth at all, if it is the author and patron of death?

But if one is able in the midst of wealth to turn from its power, and
to entertain moderate sentiments, and to exercise self-command, and to
seek God alone, and to breathe God and walk with God, such a poor man
submits to the commandments, being free, unsubdued, free of disease,
unwounded by wealth. But if not, "sooner shall a camel enter through a
needle's eye, than such a rich man reach the kingdom of God." [3872]

Let then the camel, going through a narrow and strait way before the
rich man, signify something loftier; which mystery of the Saviour is to
be learned in the "Exposition of first Principles and of Theology."
[3873]

XXVII. Well, first let the point of the parable, which is evident, and
the reason why it is spoken, be presented. Let it teach the prosperous
that they are not to neglect their own salvation, as if they had been
already fore-doomed, nor, on the other hand, to cast wealth into the
sea, or condemn it as a traitor and an enemy to life, but learn in what
way and how to use wealth and obtain life. For since neither does one
perish by any means by fearing because he is rich, nor is by any means
saved by trusting and believing that he shall be saved, come let them
look what hope the Saviour assigns them, and how what is unexpected may
become ratified, and what is hoped for may come into possession.

The Master accordingly, when asked, "Which is the greatest of the
commandments?" says, "Thou shalt love the Lord thy God with all thy
soul, and with all thy strength;" [3874] that no commandment is greater
than this (He says), and with exceeding good reason; for it gives
command respecting the First and the Greatest, God Himself, our Father,
by whom all things were brought into being, and exist, and to whom what
is saved returns again. By Him, then, being loved beforehand, and
having received existence, it is impious for us to regard aught else
older or more excellent; rendering only this small tribute of gratitude
for the greatest benefits; and being unable to imagine anything else
whatever by way of recompense to God, who needs nothing and is perfect;
and gaining immortality by the very exercise of loving the Father to
the extent of one's might and power. For the more one loves God, the
more he enters within God.

XXVIII. The second in order, and not any less than this, He says, is,
"Thou shalt love thy neighbour as thyself," [3875] consequently God
above thyself. And on His interlocutor inquiring, "Who is my
neighbour?" [3876] He did not, in the same way with the Jews, specify
the blood-relation, or the fellow-citizen, or the proselyte, or him
that had been similarly circumcised, or the man who uses one and the
same law. But He introduces one on his way down from the upland region
from Jerusalem to Jericho, and represents him stabbed by robbers, cast
half-dead on the way, passed by the priest, looked sideways at by the
Levite, but pitied by the vilified and excommunicated Samaritan; who
did not, like those, pass casually, but came provided with such things
as the man in danger required, such as oil, bandages, a beast of
burden, money for the inn-keeper, part given now, and part promised.
"Which," said He, "of them was neighbour to him that suffered these
things?" and on his answering, "He that showed mercy to him,"
(replied), [3877] Go thou also, therefore, and do likewise, since love
buds into well-doing.

XXIX. In both the commandments, then, He introduces love; but in order
distinguishes it. And in the one He assigns to God the first part of
love, and allots the second to our neighbour. Who else can it be but
the Saviour Himself? or who more than He has pitied us, who by the
rulers of darkness were all but put to death with many wounds, fears,
lusts, passions, pains, deceits, pleasures? Of these wounds the only
physician is Jesus, who cuts out the passions thoroughly by the
root,--not as the law does the bare effects, the fruits of evil plants,
but applies His axe to the roots of wickedness. He it is that poured
wine on our wounded souls (the blood of David's vine), that brought the
oil which flows from the compassions of the Father, [3878] and bestowed
it copiously. He it is that produced the ligatures of health and of
salvation that cannot be undone,--Love, Faith, Hope. He it is that
subjected angels, and principalities, and powers, for a great reward to
serve us. For they also shall be delivered from the vanity of the world
through the revelation of the glory of the sons of God. We are
therefore to love Him equally with God. And he loves Christ Jesus who
does His will and keeps His commandments. "For not every one that saith
unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he
that doeth the will of My Father." [3879] And "Why call ye Me Lord,
Lord, and do not the things which I say?" [3880] "And blessed are ye
who see and hear what neither righteous men nor prophets" (have seen or
heard), [3881] if ye do what I say.

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 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, 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 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 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 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.

Clemens Alexandrinus on the Salvation of the Rich Man

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