The Stromata, or Miscellanies - Book 7

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Chapter I.--The Gnostic a True Worshipper of God, and Unjustly Calumniated by Unbelievers as an Atheist.

It is now time to show the Greeks that the Gnostic alone is truly
pious; so that the philosophers, learning of what description the true
Christian is, may condemn their own stupidity in rashly and
inconsiderately persecuting the [Christian] name, and without reason
calling those impious who know the true God. And clearer arguments must
be employed, I reckon, with the philosophers, so that they may be able,
from the exercise they have already had through their own training, to
understand, although they have not yet shown themselves worthy to
partake of the power of believing.

The prophetic sayings we shall not at present advert to, as we are to
avail ourselves of the Scriptures subsequently at the proper places.
But we shall point out summarily the points indicated by them, in our
delineation of Christianity, so that by taking the Scriptures at once
(especially as they do not yet comprehend their utterances), we may not
interrupt the continuity of the discourse. But after pointing out the
things indicated, proofs shall be shown in abundance to those who have
believed.

But if the assertions made by us appear to certain of the multitude to
be different from the Scriptures of the Lord, let it be known that it
is from that source that they have breath and life; and taking their
rise from them, they profess to adduce the sense only, not the words.
For further treatment, not being seasonable, will rightly appear
superfluous. Thus, not to look at what is urgent would be excessively
indolent and defective; and "blessed, in truth, are they who,
investigating the testimonies of the Lord, shall seek Him with their
whole heart." [3507] And the law and the prophets witness of the Lord.

It is, then, our purpose to prove that the Gnostic alone is holy and
pious, and worships the true God in a manner worthy of Him; and that
worship meet for God is followed by loving and being loved by God. He
accordingly judges all excellence to be honourable according to its
worth; and judges that among the objects perceived by our senses, we
are to esteem rulers, and parents, and every one advanced in years; and
among subjects of instruction, the most ancient philosophy and primeval
prophecy; and among intellectual ideas, what is oldest in origin, the
timeless and unoriginated First Principle, and Beginning of
existences--the Son--from whom we are to learn the remoter Cause, the
Father, of the universe, the most ancient and the most beneficent of
all; not capable of expression by the voice, but to be reverenced with
reverence, and silence, and holy wonder, and supremely venerated;
declared by the Lord, as far as those who learned were capable of
comprehending, and understood by those chosen by the Lord to
acknowledge; "whose senses," says the apostle, "were exercised." [3508]

The service of God, then, in the case of the Gnostic, is his soul's
continual study [3509] and occupation, bestowed on the Deity in
ceaseless love. For of the service bestowed on men, one kind is that
whose aim is improvement, the other ministerial. The improvement of the
body is the object of the medical art, of the soul of philosophy.
Ministerial service is rendered to parents by children, to rulers by
subjects.

Similarly, also, in the Church, the elders attend to the department
which has improvement for its object; and the deacons to the
ministerial. In both these ministries the angels [3510] serve God, in
the management of earthly affairs; and the Gnostic himself ministers to
God, and exhibits to men the scheme of improvement, in the way in which
he has been appointed to discipline men for their amendment. For he is
alone pious that serves God rightly and unblameably in human affairs.
For as that treatment of plants is best through which their fruits are
produced and gathered in, through knowledge and skill in husbandry,
affording men the benefit accruing from them; so the piety of the
Gnostic, taking to itself the fruits of the men who by his means have
believed, when not a few attain to knowledge and are saved by it,
achieves by his skill the best harvest. And as Godliness (theoprepeia)
is the habit which preserves what is becoming to God, the godly man is
the only lover of God, and such will he be who knows what is becoming,
both in respect of knowledge and of the life which must be lived by
him, who is destined to be divine (theo), and is already being
assimilated to God. So then he is in the first place a lover of God.
For as he who honours his father is a lover of his father, so he who
honours God is a lover of God.

Thus also it appears to me that there are three effects of gnostic
power: the knowledge of things; second, the performance of whatever the
Word suggests; and the third, the capability of delivering, in a way
suitable to God, the secrets veiled in the truth.

He, then, who is persuaded that God is omnipotent, and has learned the
divine mysteries from His only-begotten Son, how can he be an atheist
(athpeos)? For he is an atheist who thinks that God does not exist. And
he is superstitious who dreads the demons; who deifies all things, both
wood and stone; and reduces to bondage spirit, and man who possesses
the life of reason. [3511]
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[3507] Ps. cxix. 2.
[3508] Heb. v. 14.
[3509] Or, as rendered by the Latin translator, "continual care for his soul and occupation, bestowed on the Deity," etc.
[3510] [Book vi. cap. 13, supra.]
[3511] Potter's text has katadedoulomenon--which Lowth changes into katadedoulomenos, nominative; and this has been adopted in the translation. The thought is the same as in Exhortation to the Heathen [cap. ii. p. 177, supra.]
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Chapter II.--The Son the Ruler and Saviour of All.

To know [3512] God is, then, the first step of faith; then, through
confidence in the teaching of the Saviour, to consider the doing of
wrong in any way as not suitable to the knowledge of God.

So the best thing on earth is the most pious man; and the best thing in
heaven, the nearer in place and purer, is an angel, the partaker of the
eternal and blessed life. But the nature of the Son, which is nearest
to Him who is alone the Almighty One, is the most perfect, and most
holy, and most potent, and most princely, and most kingly, and most
beneficent. This is the highest excellence, which orders all things in
accordance with the Father's will, and holds the helm of the universe
in the best way, with unwearied and tireless power, working all things
in which it operates, keeping in view its hidden designs. For from His
own point of view the Son of God is never displaced; not being divided,
not severed, not passing from place to place; being always everywhere,
and being contained nowhere; complete mind, the complete paternal
light; all eyes, seeing all things, hearing all things, knowing all
things, by His power scrutinizing the powers. To Him is placed in
subjection all the host of angels and gods; He, the paternal Word,
exhibiting [3513] a the holy administration for Him who put [all] in
subjection to Him.

Wherefore also all men are His; some through knowledge, and others not
yet so; and some as friends, some as faithful servants, some as
servants merely. This is the Teacher, who trains the Gnostic by
mysteries, and the believer by good hopes, and the hard of heart by
corrective discipline through sensible operation. Thence His providence
is in private, in public, and everywhere.

And that He whom we call Saviour and Lord is the Son of God, the
prophetic Scriptures explicitly prove. So the Lord of all, of Greeks
and of Barbarians, persuades those who are willing. For He does not
compel him [3514] who (through choosing and fulfilling, from Him, what
pertains to laying hold of it the hope) is able to receive salvation
from Him.

It is He who also gave philosophy to the Greeks by means of the
inferior angels. For by an ancient and divine order the angels are
distributed among the nations. [3515] But the glory of those who
believe is "the Lord's portion." For either the Lord does not care for
all men; and this is the case either because He is unable (which is not
to be thought, for it would be a proof of weakness), or because He is
unwilling, which is not the attribute of a good being. And He who for
our sakes assumed flesh capable of suffering, is far from being
luxuriously indolent. Or He does care for all, which is befitting for
Him who has become Lord of all. For He is Saviour; not [the Saviour] of
some, and of others not. But in proportion to the adaptation possessed
by each, He has dispensed His beneficence both to Greeks and
Barbarians, even to those of them that were predestinated, and in due
time called, the faithful and elect. Nor can He who called all equally,
and assigned special honours to those who have believed in a specially
excellent way, ever envy any. Nor can He who is the Lord of all, and
serves above all the will of the good and almighty Father, ever be
hindered by another. But neither does envy touch the Lord, who without
beginning was impassible; nor are the things of men such as to be
envied by the Lord. But it is another, he whom passion hath touched,
who envies. And it cannot be said that it is from ignorance that the
Lord is not willing to save humanity, because He knows not how each one
is to be cared for. For ignorance applies not to the God who, before
the foundation of the world, was the counsellor of the Father. For He
was the Wisdom "in which" the Sovereign God "delighted." [3516] For the
Son is the power of God, as being the Father's most ancient Word before
the production of all things, and His Wisdom. He is then properly
called the Teacher of the beings formed by Him. Nor does He ever
abandon care for men, by being drawn aside from pleasure, who, having
assumed flesh, which by nature is susceptible of suffering, trained it
to the condition of impassibility.

And how is He Saviour and Lord, if not the Saviour and Lord of all? But
He is the Saviour of those who have believed, because of their wishing
to know; and the Lord of those who have not believed, till, being
enabled to confess him, they obtain the peculiar and appropriate boon
which comes by Him.

Now the energy of the Lord has a reference to the Almighty; and the Son
is, so to speak, an energy of the Father. Therefore, a hater of man,
the Saviour can never be; who, for His exceeding love to human flesh,
despising not its susceptibility to suffering, but investing Himself
with it, came for the common salvation of men; for the faith of those
who have chosen it, is common. Nay more, He will never neglect His own
work, because man alone of all the other living creatures was in his
creation endowed with a conception of God. Nor can there be any other
better and more suitable government for men than that which is
appointed by God.

It is then always proper for the one who is superior by nature to be
over the inferior, and for him who is capable of managing aught well to
have the management of it assigned to him. Now that which truly rules
and presides is the Divine Word and His providence, which inspects all
things, and despises the care of nothing belonging to it.

Those, then, who choose to belong to Him, are those who are perfected
through faith. He, the Son, is, by the will of the Almighty Father, the
cause of all good things, being the first efficient cause of motion--a
power incapable of being apprehended by sensation. For what He was, was
not seen by those who, through the weakness of the flesh, were
incapable of taking in [the reality]. But, having assumed sensitive
flesh, He came to show man what was possible through obedience to the
commandments. Being, then, the Father's power, He easily prevails in
what He wishes, leaving not even the minutest point of His
administration unattended to. For otherwise the whole would not have
been well executed by Him.

But, as I think, characteristic of the highest power is the accurate
scrutiny of all the parts, reaching even to the minutest, terminating
in the first Administrator of the universe, who by the will of the
Father directs the salvation of all; some overlooking, who are set
under others, who are set over them, till you come to the great High
Priest. For on one original first Principle, which acts according to
the [Father's] will, the first and the second and the third depend.
Then at the highest extremity of the visible world is the blessed band
of angels; [3517] and down to ourselves there are ranged, some under
others, those who, from One and by One, both are saved and save.

As, then, the minutest particle of steel is moved by the spirit of the
Heraclean stone, [3518] when diffused [3519] over many steel rings; so
also, attracted by the Holy Spirit, the virtuous are added by affinity
to the first abode, and the others in succession down to the last. But
those who are bad from infirmity, having fallen from vicious
insatiableness into a depraved state, neither controlling nor
controlled, rush round and round, whirled about by the passions, and
fall down to the ground.

For this was the law from the first, that virtue should be the object
of voluntary choice. Wherefore also the commandments, according to the
Law, and before the Law, not given to the upright (for the law is not
appointed for a righteous man [3520] ), ordained that he should receive
eternal life and the blessed prize, who chose them.

But, on the other hand, they allowed him who had been delighted with
vice to consort with the objects of his choice; and, on the other hand,
that the soul, which is ever improving in the acquisition [3521] of
virtue and the increase of righteousness, should obtain a better place
in the universe, as tending in each step of advancement towards the
habit of impassibility, till "it come to a perfect man," [3522] to the
excellence at once of knowledge and of inheritance.

These salutary revolutions, in accordance with the order of change, are
distinguished both by times, and places, and honours, and cognitions,
and heritages, and ministries, according to the particular order of
each change, up to the transcendent and continual contemplation of the
Lord in eternity.

Now that which is lovable leads, to the contemplation of itself, each
one who, from love of knowledge, applies himself entirely to
contemplation. Wherefore also the Lord, drawing the commandments, both
the first which He gave, and the second, from one fountain, neither
allowed those who were before the law to be without law, nor permitted
those who were unacquainted with the principles of the Barbarian
philosophy to be without restraint. For, having furnished the one with
the commandments, and the other with philosophy, He shut up unbelief to
the Advent. Whence [3523] every one who believes not is without excuse.
For by a different process of advancement, both Greek and Barbarian, He
leads to the perfection which is by faith. [3524]

And if any one of the Greeks, passing over the preliminary training of
the Hellenic philosophy, proceeds directly to the true teaching, he
distances others, though an unlettered man, by choosing [3525] the
compendious process of salvation by faith to perfection.

Everything, then, which did not hinder a man's choice from being free,
He made and rendered auxiliary to virtue, in order that there might be
revealed somehow or other, even to those capable of seeing but dimly,
the one only almighty, good God--from eternity to eternity saving by
His Son.

And, on the other hand, He is in no respect whatever the cause of evil.
For all things are arranged with a view to the salvation of the
universe by the Lord of the universe, both generally and particularly.
It is then the function of the righteousness of salvation to improve
everything as far as practicable. For even minor matters are arranged
with a view to the salvation of that which is better, and for an abode
suitable for people's character. Now everything that is virtuous
changes for the better; having as the proper [3526] cause of change the
free choice of knowledge, which the soul has in its own power. But
necessary corrections, through the goodness of the great overseeing
Judge, both by the attendant angels, and by various acts of
anticipative judgment, and by the perfect judgment, compel egregious
sinners to repent.
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[3512] The sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of energei, or something similar, to govern pepoithesin, confidence.
[3513] Anadedeigmeno. Instead of this, anadedegmeno, " having received," has been suggested by Sylburgius.
[3514] By omitting "him" (ton), as Sylburgius does, the translation would run this: "for He compels no one to receive salvation from Him, because he is able to choose and fulfil from himself what pertains to the laying hold of the hope."
[3515] Deut. xxxii. 8, 9, Septuagint, quoted already more than once.
[3516] Prov. viii. 30.
[3517] [So called from Heraclea in Lydia.]
[3518] The magnet. [So called from the Lydian Magnesia.]
[3519] Lowth here reads ekteinomeno, agreeing with pneumati, instead of ekteinomene, as in the Oxford text.
[3520] 1 Tim. i. 9.
[3521] Instead of epigesin, the corrupt reading of the text, epiktesin (as above), epidosin, and ep' exegesin have been proposed.
[3522] Eph. iv. 13.
[3523] The text has hote but the sense seems to require, as Sylburgius suggests, hothen or hoste.
[3524] [The salvability of the heathen through Christ, is everywhere conspicuous in our author's system; but there is a solemn dignity in the concluding paragraphs of this chapter, which deserves reflection. It would not be becoming for me to express my own views upon the subject here, but it is one assuming fresh importance in our day.]
[3525] Instead of helomenos, Sylburgius proposes halamenos, making a leap by faith to perfection.
[3526] The reading varies here. For oikeseis of the text, Heinsius and the Latin translator adopt oikeian, which, on the whole, seems preferable to oikesin or hekouses.
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Chapter III.--The Gnostic Aims at the Nearest Likeness Possible to God and His Son.

Now I pass over other things in silence, glorifying the Lord. But I
affirm that gnostic souls, that surpass in the grandeur of
contemplation the mode of life of each of the holy ranks, among whom
the blessed abodes of the gods are allotted by distribution, reckoned
holy among the holy, transferred entire from among the entire, reaching
places better than the better places, embracing the divine vision not
in mirrors or by means of mirrors, but in the transcendently clear and
absolutely pure insatiable vision which is the privilege of intensely
loving souls, holding festival through endless ages, remain honoured
with the indentity of all excellence. Such is the vision attainable by
"the pure in heart." [3527] This is the function of the Gnostic, who
has been perfected, to have converse with God through the great High
Priest, being made like the Lord, up to the measure of his capacity, in
the whole service of God, which tends to the salvation of men, through
care of the beneficence which has us for its object; and on the other
side through worship, through teaching and through beneficence in
deeds. The Gnostic even forms and creates himself; and besides also,
he, like to God, adorns those who hear him; assimilating as far as
possible the moderation which, arising from practice, tends to
impassibility, to Him who by nature possesses impassibility; and
especially having uninterrupted converse and fellowship with the Lord.
Mildness, I think, and philanthropy, and eminent piety, are the rules
of gnostic assimilation. I affirm that these virtues "are a sacrifice
acceptable in the sight of God;" [3528] Scripture alleging that "the
humble heart with right knowledge is the holocaust of God;" [3529] each
man who is admitted to holiness being illuminated in order to
indissoluble union.

For "to bring themselves into captivity," and to slay themselves,
putting to death "the old man, who is through lusts corrupt," and
raising the new man from death, "from the old conversation," by
abandoning the passions, and becoming free of sin, both the Gospel and
the apostle enjoin. [3530]

It was this, consequently, which the Law intimated, by ordering the
sinner to be cut off, and translated from death to life, to the
impassibility that is the result of faith; which the teachers of the
Law, not comprehending, inasmuch as they regarded the law as
contentious, they have given a handle to those who attempt idly to
calumniate the Law. And for this reason we rightly do not sacrifice to
God, who, needing nothing, supplies all men with all things; but we
glorify Him who gave Himself in sacrifice for us, we also sacrificing
ourselves; from that which needs nothing to that which needs nothing,
and to that which is impassible from that which is impassible. For in
our salvation alone God delights. We do not therefore, and with reason
too, offer sacrifice to Him who is not overcome by pleasures, inasmuch
as the fumes of the smoke stop far beneath, and do not even reach the
thickest clouds; but those they reach are far from them. The Deity
neither is, then, in want of aught, nor loves pleasure, or gain, or
money, being full, and supplying all things to everything that has
received being and has wants. And neither by sacrifices nor offerings,
nor on the other hand by glory and honour, is the Deity won over; nor
is He influenced by any such things; but He appears only to excellent
and good men, who will never betray justice for threatened fear, nor by
the promise of considerable gifts.

But those who have not seen the self-determination of the human soul,
and its incapability of being treated as a slave in what respects the
choice of life, being disgusted at what is done through rude injustice,
do not think that there is a God. On a par with these in opinion, are
they who, falling into licentiousness in pleasures, and grievous pains,
and unlooked-for accidents, and bidding defiance to events, say that
there is no God, or that, though existing, He does not oversee all
things. And others there are, who are persuaded that those they reckon
gods are capable of being prevailed upon by sacrifices and gifts,
favouring, so to speak, their profligacies; and will not believe that
He is the only true God, who exists in the invariableness of righteous
goodness.

The Gnostic, then, is pious, who cares first for himself, then for his
neighbours, that they may become very good. For the son gratifies a
good father, by showing himself good and like his father; and in like
manner the subject, the governor. For believing and obeying are in our
own power.

But should any one suppose the cause of evils to be the weakness of
matter, and the involuntary impulses of ignorance, and (in his
stupidity) irrational necessities; he who has become a Gnostic has
through instruction superiority over these, as if they were wild
beasts; and in imitation of the divine plan, he does good to such as
are willing, as far as he can. And if ever placed in authority, like
Moses, he will rule for the salvation of the governed; and will tame
wildness and faithlessness, by recording honour for the most excellent,
and punishment for the wicked, in accordance with reason for the sake
of discipline.

For pre-eminently a divine image, resembling God, is the soul of a
righteous man; in which, through obedience to the commands, as in a
consecrated spot, is enclosed and enshrined the Leader of mortals and
of immortals, King and Parent of what is good, who is truly law, and
right, and eternal Word, being the one Saviour individually to each,
and in common to all.

He is the true Only-begotten, the express image of the glory of the
universal King and Almighty Father, who impresses on the Gnostic the
seal of the perfect contemplation, according to His own image; so that
there is now a third divine image, made as far as possible like the
Second Cause, the Essential Life, through which we live the true life;
the Gnostic, as we regard him, being described as moving amid things
sure and wholly immutable.

Ruling, then, over himself and what belongs to him, and possessing a
sure grasp, of divine science, he makes a genuine approach to the
truth. For the knowledge and apprehension of intellectual objects must
necessarily be called certain scientific knowledge, whose function in
reference to divine things is to consider what is the First Cause, and
what that "by whom all things were made, and without whom nothing was
made;" [3531] and what things, on the other hand, are as pervasive, and
what is comprehensive; what conjoined, what disjoined; and what is the
position which each one of them holds, and what power and what service
each contributes. And again, among human things, what man himself is,
and what he has naturally or preternaturally; and how, again, it
becomes him to do or to suffer; and what are his virtues and what his
vices; and about things good, bad, and indifferent; also about
fortitude, and prudence, and self-restraint, and the virtue which is in
all respects complete, namely, righteousness.

Further, he employs prudence and righteousness in the acquisition of
wisdom, and fortitude, not only in the endurance of circumstances, but
also in restraining [3532] pleasure and desire, grief and anger; and,
in general, to withstand [3533] everything which either by any force or
fraud entices us. For it is not necessary to endure vices and virtues,
but it is to be persuaded to bear things that inspire fear.

Accordingly, pain is found beneficial in the healing art, and in
discipline, and in punishment; and by it men's manners are corrected to
their advantage. Forms of fortitude are endurance, magnanimity, high
spirit, liberality, and grandeur. And for this reason he neither meets
with the blame or the bad opinion of the multitude; nor is he subjected
to opinions or flatteries. But in the indurance of toils and at the
same time [3534] in the discharge of any duty, and in his manly
superiority to all circumstances, he appears truly a man (aner) among
the rest of human beings. And, on the other hand, maintaining prudence,
he exercises moderation in the calmness of his soul; receptive of what
is commanded, as of what belongs to him, entertaining aversion to what
is base, as alien to him; become decorous and supramundane, [3535] he
does everything with decorum and in order, and transgresses in no
respect, and in nothing. Rich he is in the highest degree in desiring
nothing, as having few wants; and being in the midst of abundance of
all good through the knowledge of the good. For it is the first effect
of his righteousness, to love to spend his time and associate with
those of his own race both in earth and heaven. So also he is liberal
of what he possesses. And being a lover of men, he is a hater of the
wicked, entertaining a perfect aversion to all villany. He must
consequently learn to be faithful both to himself and his neighbours,
and obedient to the commandments. For he is the true servant of God who
spontaneously subjects himself to His commands. And he who already, not
through the commandments, but through knowledge itself, is pure in
heart, is the friend of God. For neither are we born by nature
possessing virtue, nor after we are born does it grow naturally, as
certain parts of the body; since then it would neither be voluntary nor
praiseworthy. Nor is virtue, like speech, perfected by the practice
that results from everyday occurrences (for this is very much the way
in which vice originates). For it is not by any art, either those of
acquisition, or those which relate to the care of the body, that
knowledge is attained. No more is it from the curriculum of
instruction. For that is satisfied if it can only prepare and sharpen
the soul. For the laws of the state are perchance able to restrain bad
actions; but persuasive words, which but touch the surface, cannot
produce a scientific permanence of the truth.

Now the Greek philosophy, as it were, purges the soul, and prepares it
beforehand for the reception of faith, on which the Truth builds up the
edifice of knowledge.

This is the true athlete--he who in the great stadium, the fair world,
is crowned for the true victory over all the passions. For He who
prescribes the contest is the Almighty God, and He who awards the prize
is the only-begotten Son of God. Angels and gods are spectators; and
the contest, embracing all the varied exercises, is "not against flesh
and blood," [3536] but against the spiritual powers of inordinate
passions that work through the flesh. He who obtains the mastery in
these struggles, and overthrows the tempter, menacing, as it were, with
certain contests, wins immortality. For the sentence of God in most
righteous judgment is infallible. The spectators [3537] are summoned to
the contest, and the athletes contend in the stadium; the one, who has
obeyed the directions of the trainer, wins the day. For to all, all
rewards proposed by God are equal; and He Himself is unimpeachable. And
he who has power receives mercy, and he that has exercised will is
mighty.

So also we have received mind, that we may know what we do. And the
maxim "Know thyself" means here to know for what we are born. And we
are born to obey the commandments, if we choose to be willing to be
saved. Such is the Nemesis, [3538] through which there is no escaping
from God. Man's duty, then, is obedience to God, who has proclaimed
salvation manifold by the commandments. And confession is thanksgiving.
For the beneficent first begins to do good. And he who on fitting
considerations readily receives and keeps the commandments, is faithful
(pistos); and he who by love requites benefits as far as he is able, is
already a friend. One recompense on the part of men is of paramount
importance--the doing of what is pleasing to God. As being His own
production, and a result akin to Himself, the Teacher and Saviour
receives acts of assistance and of improvement on the part of men as a
personal favour and honour; as also He regards the injuries inflicted
on those who believe on Him as ingratitude and dishonour to Himself.
For what other dishonour can touch God? Wherefore it is impossible to
render a recompense at all equivalent to the boon received from the
Lord.

And as those who maltreat property insult the owners, and those who
maltreat soldiers insult the commander, so also the ill-usage of His
consecrated ones is contempt for the Lord.

For, just as the sun not only illumines heaven and the whole world,
shining over land and sea, but also through windows and small chinks
sends his beams into the innermost recesses of houses, so the Word
diffused everywhere casts His eye-glance on the minutest circumstances
of the actions of life.
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[3527] Matt. v. 8.
[3528] Phil. iv. 18.
[3529] Ps. li. 17, 19.
[3530] Rom. vi. 6, 7; 2 Cor. x. 5; Eph. iv. 22-24; Col. iii. 8, 9, etc.
[3531] John i. 3.
[3532] kratein is hear supplied to complete the sense.
[3533] antitassesthai is suggested instead of antitassetai of the text.
[3534] ama is here, on the authority of a ms., and with the approval of Sylburguis, to be substituted for halma.
[3535] kosmios, kai huperkosmios. The author plays on the double meaning of kosmos, world or order.
[3536] Eph. vi. 12.
[3537] to theatron used for the place, the spectacle, and the spectators.
[3538] Adrasteia, a name given to Nemesis, said to be from an altar erected to her by Adrastus; but as used here, and when employed as an adjective qualifying Nemesis, it has reference to didrasko.
__________________________________________________________________

Chapter IV.--The Heathens Made Gods Like Themselves, Whence Springs All Superstition.

Now, as the Greeks represent the gods as possessing human forms, so
also do they as possessing human passions. And as each of them depict
their forms similar to themselves, as Xenophanes says, "Ethiopians as
black and apes, the Thracians ruddy and tawny;" so also they assimilate
their souls to those who form them: the Barbarians, for instance, who
make them savage and wild; and the Greeks, who make them more
civilized, yet subject to passion.

Wherefore it stands to reason, that the ideas entertained of God by
wicked men must be bad, and those by good men most excellent. And
therefore he who is in soul truly kingly and gnostic, being likewise
pious and free from superstition, is persuaded that He who alone is God
is honourable, venerable, august, beneficent, the doer of good, the
author of all good things, but not the cause of evil. And respecting
the Hellenic superstition we have, as I think, shown enough in the book
entitled by us The Exhortation, availing ourselves abundantly of the
history bearing on the point. There is no need, then, again to make a
long story of what has already been clearly stated. But in as far as
necessity requires to be pointed out on coming to the topic, suffice it
to adduce a few out of many considerations in proof of the impiety of
those who make the Divinity resemble the worst men. For either those
Gods of theirs are injured by men, and are shown to be inferior to men
on being injured by us; or, if not so, how is it that they are incensed
at those by whom they are not injured, like a testy old wife roused to
wrath?

As they say that Artemis was enraged at the AEtolians on account of
OEneus. [3539] For how, being a goddess, did she not consider that he
had neglected to sacrifice, not through contempt, but out of
inadvertence, or under the idea that he had sacrificed?

And Latona, [3540] arguing her case with Athene, on account of the
latter being incensed at her for having brought forth in the temple,
says:--


"Man-slaying spoils

Torn from the dead you love to see. And these

To you are not unclean. But you regard

My parturition here a horrid thing,

Though other creatures in the temple do

No harm by bringing forth their young."

It is natural, then, that having a superstitious dread of those
irascible [gods], they imagine that all events are signs and causes of
evils. If a mouse bore through an altar built of clay, and for want of
something else gnaw through an oil flask; if a cock that is being
fattened crow in the evening, they determine this to be a sign of
something.

Of such a one Menander gives a comic description in The Superstitious
Man:--


"A. Good luck be mine, ye honoured gods!

Tying my right shoe's string,

I broke it."

"B. Most likely, silly fool,

For it was rotten, and you, niggard, you

Would not buy new ones." [3541]

It was a clever remark of Antiphon, who (when one regarded it as an ill
omen that the sow had eaten her pigs), on seeing her emaciated through
the niggardliness of the person that kept her, said, Congratulate
yourself on the omen that, being so hungry, she did not eat your own
children.

"And what wonder is it," says Bion, "if the mouse, finding nothing to
eat, gnaws the bag?" For it were wonderful if (as Arcesilaus argued in
fun) "the bag had eaten the mouse."

Diogenes accordingly remarked well to one who wondered at finding a
serpent coiled round a pestle: "Don't wonder; for it would have been
more surprising if you had seen the pestle coiled round the serpent,
and the serpent straight."

For the irrational creatures must run, and scamper, and fight, and
breed, and die; and these things being natural to them, can never be
unnatural to us.


"And many birds beneath the sunbeams walk."

And the comic poet Philemon treats such points in comedy:--


"When I see one who watches who has sneezed,

Or who has spoke; or looking, who goes on,

I straightway in the market sell him off.

Each one of us walks, talks, and sneezes too,

For his own self, not for the citizens:

According to their nature things turn out."

Then by the practice of temperance men seek health: and by cramming
themselves, and wallowing in potations at feasts, they attract
diseases.

There are many, too, that dread inscriptions set up. Very cleverly
Diogenes, on finding in the house of a bad man the inscription,
"Hercules, for victory famed, dwells here; let nothing bad enter,"
remarked, "And how shall the master of the house go in?"

The same people, who worship every stick and greasy stone, as the
saying is, dreads tufts of tawny wool, and lumps of salt, and torches,
and squills, and sulphur, bewitched by sorcerers, in certain impure
rites of expiation. But God, the true God, recognises as holy only the
character of the righteous man,--as unholy, wrong and wickedness.

You may see the eggs, [3542] taken from those who have been purified,
hatched if subjected to the necessary warmth. But this could not take
place if they had had transferred to them the sins of the man that had
undergone purification. Accordingly the comic poet Diphilus facetiously
writes, in comedy, of sorcerers, in the following words:--


"Purifying Proetus' daughters, and their father

Proetus Abantades, and fifth, an old wife to boot,

So many people's persons with one torch, one squill,

With sulphur and asphalt of the loud-sounding sea,

From the placid-flowing, deep-flowing ocean.

But blest air through the clouds send Anticyra

That I may make this bug into a drone."

For well Menander remarks: [3543] --


"Had you, O Phidias, any real ill,

You needs must seek for it a real cure;

Now 'tis not so. And for the unreal ill

I've found an unreal cure. Believe that it

Will do thee good. Let women in a ring

Wipe thee, and from three fountains water bring.

Add salt and lentils; sprinkle then thyself.

Each one is pure, who's conscious of no sin."

For instance, the tragedy says:--


Menelaus. "What disease, Orestes, is destroying thee?"

Orestes. "Conscience. For horrid deeds I know I've done." [3544]

For in reality there is no other purity but abstinence from sins.
Excellently then Epicharmus says:--


"If a pure mind thou hast,

In thy whole body thou art pure."

Now also we say that it is requisite to purify the soul from corrupt
and bad doctrines by right reason; and so thereafter to the
recollection of the principal heads of doctrine. Since also before the
communication of the mysteries they think it right to apply certain
purifications to those who are to be initiated; so it is requisite for
men to abandon impious opinion, and thus turn to the true tradition.
__________________________________________________________________
[3539] Iliad, ix. 533, etc.
[3540] The text has He aute, which is plainly unsuitable; hence the suggestion he Aeto.
[3541] These lines are quoted by Theodoret, and have been amended and arranged by Sylburgius and Grotius. The text has Agathon ti; Theodoret and Grotius omit ti as above.
[3542] Which were used in lustrations, hota. The text has hoa.
[3543] Translated as arranged and amended by Grotius.
[3544] Euripides, Orestes, 395, 396.
__________________________________________________________________

Chapter V.--The Holy Soul a More Excellent Temple Than Any Edifice Built by Man.

For is it not the case that rightly and truly we do not circumscribe in
any place that which cannot be circumscribed; nor do we shut up in
temples made with hands that which contains all things? What work of
builders, and stonecutters, and mechanical art can be holy? Superior to
these are not they who think that the air, and the enclosing space, or
rather the whole world and the universe, are meet for the excellency of
God?

It were indeed ridiculous, as the philosophers themselves say, for man,
the plaything [3545] of God, to make God, and for God to be the
plaything [3546] of art; since what is made is similar and the same to
that of which it is made, as that which is made of ivory is ivory, and
that which is made of gold golden. Now the images and temples
constructed by mechanics are made of inert matter; so that they too are
inert, and material, and profane; and if you perfect the art, they
partake of mechanical coarseness. Works of art cannot then be sacred
and divine.

And what can be localized, there being nothing that is not localized?
Since all things are in a place. And that which is localized having
been formerly not localized, is localized by something. If, then, God
is localized by men, He was once not localized, and did not exist at
all. For the non-existent is what is not localized; since whatever does
not exist is not localized. And what exists cannot be localized by what
does not exist; nor by another entity. For it is also an entity. It
follows that it must be by itself. And how shall anything generate
itself? Or how shall that which exists place itself as to being?
Whether, being formerly not localized, has it localized itself? But it
was not in existence; since what exists not is not localized. And its
localization being supposed, how can it afterwards make itself what it
previously was?

But how can He, to whom the things that are belong, need anything? But
were God possessed of a human form, He would need, equally with man,
food, and shelter, and house, and the attendant incidents. Those who
are like in form and affections will require similar sustenance. And if
sacred (to hieron) has a twofold application, designating both God
Himself and the structure raised to His honour, [3547] how shall we not
with propriety call the Church holy, through knowledge, made for the
honour of God, sacred (hieron) to God, of great value, and not
constructed by mechanical art, nor embellished by the hand of an
impostor, but by the will of God fashioned into a temple? For it is not
now the place, but the assemblage of the elect, [3548] that I call the
Church. This temple is better for the reception of the greatness of the
dignity of God. For the living creature which is of high value, is made
sacred by that which is worth all, or rather which has no equivalent,
in virtue of the exceeding sanctity of the latter. Now this is the
Gnostic, who is of great value, who is honoured by God, in whom God is
enshrined, that is, the knowledge respecting God is consecrated. Here,
too, we shall find the divine likeness and the holy image in the
righteous soul, when it is blessed in being purified and performing
blessed deeds. Here also we shall find that which is localized, and
that which is being localized,--the former in the case of those who are
already Gnostics, and the latter in the case of those capable of
becoming so, although not yet worthy of receiving the knowledge of God.
For every being destined to believe is already faithful in the sight of
God, and set up for His honour, an image, endowed with virtue,
dedicated to God.
__________________________________________________________________
[3545] A Platonic phrase: paignion Theou.
[3546] So Sylburgius, who, instead of paidias technes of the text, reads paidian technes.
[3547] God Himself is ieros, and everything dedicated to Him.
[3548] Montacutius suggests ekkleton, from its connection with Ekklesia, instead of eklekton. [Notes 3 and 5, p. 290, supra.]
__________________________________________________________________

Chapter VI.--Prayers and Praise from a Pure Mind, Ceaselessly Offered, Far Better Than Sacrifices.

As, then, God is not circumscribed by place, neither is ever
represented by the form of a living creature; so neither has He similar
passions, nor has He wants like the creatures, so as to desire
sacrifice, from hunger, by way of food. Those creatures which are
affected by passion are all mortal. And it is useless to bring food to
one who is not nourished.

And that comic poet Pherecrates, in The Fugitives, facetiously
represents the gods themselves as finding fault with men on the score
of their sacred rites:--


"When to the gods you sacrifice,

Selecting what our portion is,

'Tis shame to tell, do ye not take,

And both the thighs, clean to the groins,

The loins quite bare, the backbone, too,

Clean scrape as with a file,

Them swallow, and the remnant give

To us as if to dogs? And then,

As if of one another 'shamed,

With heaps of salted barley hide." [3549]

And Eubulus, also a comic poet, thus writes respecting sacrifices:--


"But to the gods the tail alone

And thigh, as if to paederasts you sacrifice."

And introducing Dionysus in Semele, he represents him disputing:--


"First if they offer aught to me, there are

Who offer blood, the bladder, not the heart

Or caul. For I no flesh do ever eat

That's sweeter than the thigh." [3550]

And Menander writes:--


"The end of the loin,

The bile, the bones uneatable, they set

Before the gods; the rest themselves consume."

For is not the savour of the holocausts avoided by the beasts? And if
in reality the savour is the guerdon of the gods of the Greeks, should
they not first deify the cooks, who are dignified with equal happiness,
and worship the chimney itself, which is closer still to the
much-prized savour?

And Hesiod says that Zeus, cheated in a division of flesh by
Prometheus, received the white bones of an ox, concealed with cunning
art, in shining fat:--


"Whence to the immortal gods the tribes of men

The victim's white bones on the altars burn."

But they will by no means say that the Deity, enfeebled through the
desire that springs from want, is nourished. Accordingly, they will
represent Him as nourished without desire like a plant, and like beasts
that burrow. They say that these grow innoxiously, nourished either by
the density in the air, or from the exhalations proceeding from their
own body. Though if the Deity, though needing nothing, is according to
them nourished, what necessity has He for food, wanting nothing? But
if, by nature needing nothing, He delights to be honoured, it is not
without reason that we honour God in prayer; and thus the best and
holiest sacrifice with righteousness we bring, presenting it as an
offering to the most righteous Word, by whom we receive knowledge,
giving glory by Him for what [3551] we have learned.

The altar, then, that is with us here, the terrestrial one, is the
congregation of those who devote themselves to prayers, having as it
were one common voice and one mind.

Now, if nourishing substances taken in by the nostrils are diviner than
those taken in by the mouth, yet they infer respiration. What, then, do
they say of God? Whether does He exhale like the tribe of oaks? [3552]
Or does He only inhale, like the aquatic animals, by the dilatation of
their gills? Or does He breathe all round, like the insects, by the
compression of the section by means of their wings? But no one, if he
is in his senses, will liken God to any of these.

And the creatures that breathe by the expansion of the lung towards the
thorax draw in the air. Then if they assign to God viscera, and
arteries, and veins, and nerves, and parts, they will make Him in
nothing different from man.

Now breathing together (sumpnoia) [3553] is properly said of the
Church. For the sacrifice of the Church is the word breathing as
incense [3554] from holy souls, the sacrifice and the whole mind being
at the same time unveiled to God. Now the very ancient altar in Delos
they celebrated as holy; which alone, being undefiled by slaughter and
death, they say Pythagoras approached. And will they not believe us
when we say that the righteous soul is the truly sacred altar, and that
incense arising from it is holy prayer? But I believe sacrifices were
invented by men to be a pretext for eating flesh. [3555] But without
such idolatry he who wished might have partaken of flesh.

For the sacrifices of the Law express figuratively the piety which we
practice, as the turtle-dove and the pigeon offered for sins point out
that the cleansing of the irrational part of the soul is acceptable to
God. But if any one of the righteous does not burden his soul by the
eating of flesh, he has the advantage of a rational reason, not as
Pythagoras and his followers dream of the transmigration of the soul.

Now Xenocrates, treating by himself of "the food derived from animals,"
and Polemon in his work On Life according to Nature, seem clearly to
say that animal food is unwholesome, inasmuch as it has already been
elaborated and assimilated to the souls of the irrational creatures.

So also, in particular, the Jews abstain from swine's flesh on the
ground of this animal being unclean; since more than the other animals
it roots up, and destroys the productions of the ground. But if they
say that the animals were assigned to men--and we agree with them--yet
it was not entirely for food. Nor was it all animals, but such as do
not work. Wherefore the comic poet Plato says not badly in the drama of
The Feasts: --


"For of the quadrupeds we should not slay

In future aught but swine. For these have flesh

Most toothsome; and about the pig is nought

For us, excepting bristles, mud, and noise."

Whence AEsop said not badly, that "swine squeaked out very loudly,
because, when they were dragged, they knew that they were good for
nothing but for sacrifice."

Wherefore also Cleanthes says, "that they have soul [3556] instead of
salt," that their flesh may not putrefy. Some, then, eat them as
useless, others as destructive of fruits. And others do not eat them,
because the animal has a strong sensual propensity.

So, then, the law sacrifices not the goat, except in the sole case of
the banishment of sins; [3557] since pleasure is the metropolis of
vice. It is to the point also that it is said that the eating of goat's
flesh contributes to epilepsy. And they say that the greatest increase
is produced by swine's flesh. Wherefore it is beneficial to those who
exercise the body; but to those who devote themselves to the
development of the soul it is not so, on account of the hebetude that
results from the eating of flesh. Perchance also some Gnostic will
abstain from the eating of flesh for the sake of training, and in order
that the flesh may not grow wanton in amorousness. "For wine," says
Androcydes, "and gluttonous feeds of flesh make the body strong, but
the soul more sluggish." Accordingly such food, in order to clear
understanding, is to be rejected.

Wherefore also the Egyptians, in the purifications practiced among
them, do not allow the priests to feed on flesh; but they use chickens,
as lightest; and they do not touch fish, on account of certain fables,
but especially on account of such food making the flesh flabby. But now
terrestrial animals and birds breathe the same air as our vital
spirits, being possessed of a vital principle cognate with the air. But
it is said that fishes do not breathe this air, but that which was
mixed with the water at the instant of its first creation, as well as
with the rest of the elements, which is also a sign of the permanence
of matter. [3558]

Wherefore we ought to offer to God sacrifices not costly, but such as
He loves. And that compounded incense which is mentioned in the Law, is
that which consists of many tongues and voices in prayer, [3559] or
rather of different nations and natures, prepared by the gift
vouchsafed in the dispensation for "the unity of the faith," and
brought together in praises, with a pure mind, and just and right
conduct, from holy works and righteous prayer. For in the elegant
language of poetry,--


"Who is so great a fool, and among men

So very easy of belief, as thinks

The gods, with fraud of fleshless bones and bile

All burnt, not fit for hungry dogs to eat,

Delighted are, and take this as their prize,

And favour show to those who treat them thus,"

though they happen to be tyrants and robbers?

But we say that the fire sanctifies [3560] not flesh, but sinful souls;
meaning not the all-devouring vulgar fire [3561] but that of wisdom,
which pervades the soul passing through the fire.
__________________________________________________________________
[3549] Translated as arranged by Grotius.
[3550] These lines are translated as arranged by Grotius, who differs in some parts from the text.
[3551] eph' hois, is substituted by Lowth for ha in the text.
[3552] druon, a probable conjecture of Gataker for the reading of the text, daimonon.
[3553] anthropou supplied by Lowth.
[3554] [Again the spiritualizing of incense.]
[3555] [This is extraordinary language in Clement, whose views of Gentilism are so charitable. Possibly it is mere pleasantry, though he speaks of idolatry only. He recognises the divine institution of sacrifice, elsewhere.]
[3556] psuche, animal life.
[3557] i.e., in the institution of the scape-goat.
[3558] Or, of water. For instead of hulikes in the text, it is proposed to read hudatikes.
[3559] [Again, for the Gospel-day, he spiritualizes the incense of the Law.]
[3560] Consult Matt. iii. 11; Luke iii. 16; Heb. iv. 12. [See what is said of the philosophic ekpurosis (book v. cap. i. [122]p. 446, supra, this volume) by our author. These passages bear on another theological matter, of which see Kaye, p. 466.]
[3561] [See useful note of Kaye, p. 309.]
__________________________________________________________________

Chapter VII.--What Sort of Prayer the Gnostic Employs, and How It is Heard by God.

Now we are commanded to reverence and to honour the same one, being
persuaded that He is Word, Saviour, and Leader, and by Him, the Father,
not on special days, as some others, but doing this continually in our
whole life, and in every way. Certainly the elect race justified by the
precept says, "Seven times a day have I praised Thee." [3562] Whence
not in a specified place, [3563] or selected temple, or at certain
festivals and on appointed days, but during his whole life, the Gnostic
in every place, even if he be alone by himself, and wherever he has any
of those who have exercised the like faith, honours God, that is,
acknowledges his gratitude for the knowledge of the way to live.

And if the presence of a good man, through the respect and reverence
which he inspires, always improves him with whom he associates, with
much more reason does not he who always holds uninterrupted converse
with God by knowledge, life, and thanksgiving, grow at every step
superior to himself in all respects--in conduct, in words, in
disposition? Such an one is persuaded that God is ever beside him, and
does not suppose that He is confined in certain limited places; so that
under the idea that at times he is without Him, he may indulge in
excesses night and day.

Holding festival, then, in our whole life, persuaded that God is
altogether on every side present, we cultivate our fields, praising; we
sail the sea, hymning; in all the rest of our conversation we conduct
ourselves according to rule. [3564] The Gnostic, then, is very closely
allied to God, being at once grave and cheerful in all things,--grave
on account of the bent of his soul towards the Divinity, and cheerful
on account of his consideration of the blessings of humanity which God
hath given us.

Now the excellence of knowledge is evidently presented by the prophet
when he says, "Benignity, and instruction, and knowledge teach me,"
[3565] magnifying the supremacy of perfection by a climax.

He is, then, the truly kingly man; he is the sacred high priest of God.
And this is even now observed among the most sagacious of the
Barbarians, in advancing the sacerdotal caste to the royal power. He,
therefore, never surrenders himself to the rabble that rules supreme
over the theatres, and gives no admittance even in a dream to the
things which are spoken, done, and seen for the sake of alluring
pleasures; neither, therefore, to the pleasures of sight, nor the
various pleasures which are found in other enjoyments, as costly
incense and odours, which bewitch the nostrils, or preparations of
meats, and indulgences in different wines, which ensnare the palate, or
fragrant bouquets of many flowers, which through the senses effeminate
the soul. But always tracing up to God the grave enjoyment of all
things, he offers the first-fruits of food, and drink, and unguents to
the Giver of all, acknowledging his thanks in the gift and in the use
of them by the Word given to him. He rarely goes to convivial banquets
of all and sundry, unless the announcement to him of the friendly and
harmonious character of the entertainment induce him to go. For he is
convinced that God knows and perceives all things--not the words only,
but also the thought; since even our sense of hearing, which acts
through the passages of the body, has the apprehension [belonging to
it] not through corporeal power, but through a psychical perception,
and the intelligence which distinguishes significant sounds. God is
not, then, possessed of human form, so as to hear; nor needs He senses,
as the Stoics have decided, "especially hearing and sight; for He could
never otherwise apprehend." But the susceptibility of the air, and the
intensely keen perception of the angels, [3566] and the power which
reaches the soul's consciousness, by ineffable power and without
sensible hearing, know all things at the moment of thought. And should
any one say that the voice does not reach God, but is rolled downwards
in the air, yet the thoughts of the saints cleave not the air only, but
the whole world. And the divine power, with the speed of light, sees
through the whole soul. Well! Do not also volitions speak to God,
uttering their voice? And are they not conveyed by conscience? And what
voice shall He wait for, who, according to His purpose, knows the elect
already, even before his birth, knows what is to be as already
existent? Does not the light of power shine down to the very bottom of
the whole soul; "the lamp of knowledge," as the Scripture says,
searching "the recesses"? God is all ear and all eye, if we may be
permitted to use these expressions.

In general, then, an unworthy opinion of God preserves no piety, either
in hymns, or discourses, or writings, or dogmas, but diverts to
grovelling and unseemly ideas and notions. Whence the commendation of
the multitude differs nothing from censure, in consequence of their
ignorance of the truth. The objects, then, of desires and aspirations,
and, in a word, of the mind's impulses, are the subjects of prayers.
Wherefore, no man desires a draught, but to drink what is drinkable;
and no man desires an inheritance, but to inherit. And in like manner
no man desires knowledge, but to know; or a right government, but to
take part in the government. The subjects of our prayers, then, are the
subjects of our requests, and the subjects of requests are the objects
of desires. Prayer, then, and desire, follow in order, with the view of
possessing the blessings and advantages offered.

The Gnostic, then, who is such by possession, makes his prayer and
request for the truly good things which appertain to the soul, and
prays, he himself also contributing his efforts to attain to the habit
of goodness, so as no longer to have the things that are good as
certain lessons belonging to him, but to be good.

Wherefore also it is most incumbent on such to pray, knowing as they do
the Divinity rightly, and having the moral excellence suitable to him;
who know what things are really good, and what are to be asked, and
when and how in each individual case. It is the extremest stupidity to
ask of them who are no gods, as if they were gods; or to ask those
things which are not beneficial, begging evils for themselves under the
appearance of good things.

Whence, as is right, there being only one good God, that some good
things be given from Him alone, and that some remain, we and the angels
pray. But not similarly. For it is not the same thing to pray that the
gift remain, and to endeavour to obtain it for the first time.

The averting of evils is a species of prayer; but such prayer is never
to be used for the injury of men, except that the Gnostic, in devoting
attention to righteousness, may make use of this petition in the case
of those who are past feeling.

Prayer is, then, to speak more boldly, converse with God. Though
whispering, consequently, and not opening the lips, we speak in
silence, yet we cry inwardly. [3567] For God hears continually all the
inward converse. So also we raise the head and lift the hands to
heaven, and set the feet in motion [3568] at the closing utterance of
the prayer, following the eagerness of the spirit directed towards the
intellectual essence; and endeavouring to abstract the body from the
earth, along with the discourse, raising the soul aloft, winged with
longing for better things, we compel it to advance to the region of
holiness, magnanimously despising the chain of the flesh. For we know
right well, that the Gnostic willingly passes over the whole world, as
the Jews certainly did over Egypt, showing clearly, above all, that he
will be as near as possible to God.

Now, if some assign definite hours for prayer--as, for example, the
third, and sixth, and ninth--yet the Gnostic prays throughout his whole
life, endeavouring by prayer to have fellowship with God. [3569] And,
briefly, having reached to this, he leaves behind him all that is of no
service, as having now received the perfection of the man that acts by
love. But the distribution of the hours into a threefold division,
honoured with as many prayers, those are acquainted with, who know the
blessed triad of the holy abodes. [3570]

Having got to this point, I recollect the doctrines about there being
no necessity to pray, introduced by certain of the heterodox, that is,
the followers of the heresy of Prodicus. That they may not then be
inflated with conceit about this godless wisdom of theirs, as if it
were strange, let them learn that it was embraced before by the
philosophers called Cyrenaics. [3571] Nevertheless, the unholy
knowledge (gnosis) of those falsely called [Gnostics] shall meet with
confutation at a fitting time; so that the assault on them, by no means
brief, may not, by being introduced into the commentary, break the
discourse in hand, in which we are showing that the only really holy
and pious man is he who is truly a Gnostic according to the rule of the
Church, to whom alone the petition made in accordance with the will of
God is granted, [3572] on asking and on thinking. For as God can do all
that He wishes, so the Gnostic receives all that he asks. For,
universally, God knows those who are and those who are not worthy of
good things; whence He gives to each what is suitable. Wherefore to
those that are unworthy, though they ask often, He will not give; but
He will give to those who are worthy.

Nor is petition superfluous, though good things are given without
claim.

Now thanksgiving and request for the conversion of our neighbours is
the function of the Gnostic; as also the Lord prayed, giving thanks for
the accomplishment of His ministry, praying that as many as possible
might attain to knowledge; that in the saved, by salvation, through
knowledge, God might be glorified, and He who is alone good and alone
Saviour might be acknowledged through the Son from age to age. But also
faith, that one will receive, is a species of prayer gnostically laid
up in store.

But if any occasion of converse with God becomes prayer, no opportunity
of access to God ought to be omitted. Without doubt, the holiness of
the Gnostic, in union with [God's] blessed Providence, exhibits in
voluntary confession the perfect beneficence of God. For the holiness
of the Gnostic, and the reciprocal benevolence of the friend of God,
are a kind of corresponding movement of providence. For neither is God
involuntarily good, as the fire is warming; but in Him the imparting of
good things is voluntary, even if He receive the request previously.
Nor shall he who is saved be saved against his will, for he is not
inanimate; but he will above all voluntarily and of free choice speed
to salvation. Wherefore also man received the commandments in order
that he might be self-impelled, to whatever he wished of things to be
chosen and to be avoided. Wherefore God does not do good by necessity,
but from His free choice benefits those who spontaneously turn. For the
Providence which extends to us from God is not ministerial, as that
service which proceeds from inferiors to superiors. But in pity for our
weakness, the continual dispensations of Providence work, as the care
of shepherds towards the sheep, and of a king towards his subjects; we
ourselves also conducting ourselves obediently towards our superiors,
who take the management of us, as appointed, in accordance with the
commission from God with which they are invested.

Consequently those who render the most free and kingly service, which
is the result of a pious mind and of knowledge, are servants and
attendants of the Divinity. Each place, then, and time, in which we
entertain the idea of God, is in reality sacred.

When, then, the man who chooses what is right, and is at the same time
of thankful heart, makes his request in prayer, he contributes to the
obtaining of it, gladly taking hold in prayer of the thing desired. For
when the Giver of good things perceives the susceptibility on our part,
all good things follow at once the conception of them. Certainly in
prayer the character is sifted, how it stands with respect to duty.

But if voice and expression are given us, for the sake of
understanding, how can God not hear the soul itself, and the mind,
since assuredly soul hears soul, and mind, mind? Whence God does not
wait for loquacious tongues, as interpreters among men, but knows
absolutely the thoughts of all; and what the voice intimates to us,
that our thought, which even before the creation He knew would come
into our mind, speaks to God. Prayer, then, may be uttered without the
voice, by concentrating the whole spiritual nature within on expression
by the mind, in un-distracted turning towards God.

And since the dawn is an image of the day of birth, and from that point
the light which has shone forth at first from the darkness increases,
there has also dawned on those involved in darkness a day of the
knowledge of truth. In correspondence with the manner of the sun's
rising, prayers are made looking towards the sunrise in the east.
Whence also the most ancient temples looked towards the west, that
people might be taught to turn to the east when facing the images.
[3573] "Let my prayer be directed before Thee as incense, the uplifting
of my hands as the evening sacrifice," [3574] say the Psalms.

In the case of wicked men, therefore, prayer is most injurious, not to
others alone, but to themselves also. If, then, they should ask and
receive what they call pieces of good fortune, these injure them after
they receive them, being ignorant how to use them. For they pray to
possess what they have not, and they ask things which seem, but are
not, good things. [3575] But the Gnostic will ask the permanence of the
things he possesses, adaptation for what is to take place, and the
eternity of those things which he shall receive. And the things which
are really good, the things which concern the soul, he prays that they
may belong to him, and remain with him. And so he desires not anything
that is absent, being content with what is present. For he is not
deficient in the good things which are proper to him; being already
sufficient for himself, through divine grace and knowledge. But having
become sufficient in himself, he stands in no want of other things. But
knowing the sovereign will, and possessing as soon as he prays, being
brought into close contact with the almighty power, and earnestly
desiring to be spiritual, through boundless love, he is united to the
Spirit.

Thus he, being magnanimous, possessing, through knowledge, what is the
most precious of all, the best of all, being quick in applying himself
to contemplation, retains in his soul the permanent energy of the
objects of his contemplation, that is the perspicacious keenness of
knowledge. And this power he strives to his utmost to acquire, by
obtaining command of all the influences which war against the mind; and
by applying himself without intermission to speculation, by exercising
himself in the training of abstinence from pleasures, and of right
conduct in what he does; and besides, furnished with great experience
both in study and in life, he has freedom of speech, not the power of a
babbling tongue, but a power which employs plain language, and which
neither for favour nor fear conceals aught of the things which may be
worthily said at the fitting time, in which it is highly necessary to
say them. He, then, having received the things respecting God from the
mystic choir of the truth itself, employs language which urges the
magnitude of virtue in accordance with its worth; and shows its results
with an inspired elevation of prayer, being associated gnostically, as
far as possible, with intellectual and spiritual objects.

Whence he is always mild and meek, accessible, affable, long-suffering,
grateful, endued with a good conscience. Such a man is rigid, not alone
so as not to be corrupted, but so as not to be tempted. For he never
exposes his soul to submission, or capture at the hands of Pleasure and
Pain. If the Word, who is Judge, call; he, having grown inflexible, and
not indulging a whit the passions, walks unswervingly where justice
advises him to go; being very well persuaded that all things are
managed consummately well, and that progress to what is better goes on
in the case of souls that have chosen virtue, till they come to the
Good itself, to the Father's vestibule, so to speak, close to the great
High Priest. Such is our Gnostic, faithful, persuaded that the affairs
of the universe are managed in the best way. Particularly, he is well
pleased with all that happens. In accordance with reason, then, he asks
for none of those things in life required for necessary use; being
persuaded that God, who knows all things, supplies the good with
whatever is for their benefit, even though they do not ask.

For my view is, that as all things are supplied to the man of art
according to the rules of art, and to the Gentile in a Gentile way, so
also to the Gnostic all things are supplied gnostically. And the man
who turns from among the Gentiles will ask for faith, while he that
ascends to knowledge will ask for the perfection of love. And the
Gnostic, who has reached the summit, will pray that contemplation may
grow and abide, as the common man will for continual good health.

Nay, he will pray that he may never fall from virtue; giving his most
strenuous co-operation in order that he may become infallible. For he
knows that some of the angels, through carelessness, were hurled to the
earth, not having yet quite reached that state of oneness, by
extricating themselves from the propensity to that of duality.

But him, who from this has trained himself to the summit of knowledge
and the elevated height of the perfect man, all things relating to time
and place help on, now that he has made it his choice to live
infallibly, and subjects himself to training in order to the attainment
of the stability of knowledge on each side. But in the case of those in
whom there is still a heavy corner, leaning downwards, even that part
which has been elevated by faith is dragged down. In him, then, who by
gnostic training has acquired virtue which cannot be lost, habit
becomes nature. And just as weight in a stone, so the knowledge of such
an one is incapable of being lost. Not without, but through the
exercise of will, and by the force of reason, and knowledge, and
Providence, is it brought to become incapable of being lost. Through
care it becomes incapable of being lost. He will employ caution so as
to avoid sinning, and consideration to prevent the loss of virtue.

Now knowledge appears to produce consideration, by teaching to perceive
the things that are capable of contributing to the permanence of
virtue. The highest thing is, then, the knowledge of God; wherefore
also by it virtue is so preserved as to be incapable of being lost. And
he who knows God is holy and pious. The Gnostic has consequently been
demonstrated by us to be the only pious man.

He rejoices in good things present, and is glad on account of those
promised, as if they were already present. For they do not elude his
notice, as if they were still absent, because he knows by anticipation
what sort they are. Being then persuaded by knowledge how each future
thing shall be, he possesses it. For want and defect are measured with
reference to what appertains to one. If, then, he possesses wisdom, and
wisdom is a divine thing, he who partakes of what has no want will
himself have no want. For the imparting of wisdom does not take place
by activity and receptivity moving and stopping each other, or by aught
being abstracted or becoming defective. Activity is therefore shown to
be undiminished in the act of communication. So, then, our Gnostic
possesses all good things, as far as possible; but not likewise in
number; since otherwise he would be incapable of changing his place
through the due inspired stages of advancement and acts of
administration.

Him God helps, by honouring him with closer oversight. For were not all
things made for the sake of good men, for their possession and
advantage, or rather salvation? He will not then deprive, of the things
which exist for the sake of virtue, those for whose sake they were
created. For, evidently in honour of their excellent nature and their
holy choice, he inspires those who have made choice of a good life with
strength for the rest of their salvation; exhorting some, and helping
others, who of themselves have become worthy. For all good is capable
of being produced in the Gnostic; if indeed it is his aim to know and
do everything intelligently. And as the physician ministers health to
those who co-operate with him in order to health, so also God ministers
eternal salvation to those who co-operate for the attainment of
knowledge and good conduct; and since what the commandments enjoin are
in our own power, along with the performance of them, the promise is
accomplished.

And what follows seems to me to be excellently said by the Greeks. An
athlete of no mean reputation among those of old, having for a long
time subjected his body to thorough training in order to the attainment
of manly strength, on going up to the Olympic games, cast his eye on
the statue of the Pisaean Zeus, and said: "O Zeus, if all the requisite
preparations for the contest have been made by me, come, give me the
victory, as is right." For so, in the case of the Gnostic, who has
unblameably and with a good conscience fulfilled all that depends on
him, in the direction of learning, and training, and well-doing, and
pleasing God, the whole contributes to carry salvation on to
perfection. From us, then, are demanded the things which are in our own
power, and of the things which pertain to us, both present and absent,
the choice, and desire, and possession, and use, and permanence.

Wherefore also he who holds converse with God must have his soul
immaculate and stainlessly pure, it being essential to have made
himself perfectly good.

But also it becomes him to make all his prayers gently with the good.
For it is a dangerous thing to take part in others' sins. Accordingly
the Gnostic will pray along with those who have more recently believed,
for those things in respect of which it is their duty to act together.
And his whole life is a holy festival. [3576] His sacrifices are
prayers, and praises, and readings in the Scriptures before meals, and
psalms and hymns during meals and before bed, and prayers also again
during night. By these he unites himself to the divine choir, from
continual recollection, engaged in contemplation which has everlasting
remembrance.

And what? Does he not also know the other kind of sacrifice, which
consists in the giving both of doctrines and of money to those who
need? Assuredly. But he does not use wordy prayer by his mouth; having
learned to ask of the Lord what is requisite. In every place,
therefore, but not ostensibly and visibly to the multitude, he will
pray. But while engaged in walking, in conversation, while in silence,
while engaged in reading and in works according to reason, he in every
mood prays. [3577] If he but form the thought in the secret chamber of
his soul, and call on the Father "with unspoken groanings," [3578] He
is near, and is at his side, while yet speaking. Inasmuch as there are
but three ends of all action, he does everything for its excellence and
utility; but doing aught for the sake of pleasure, [3579] he leaves to
those who pursue the common life.
__________________________________________________________________
[3562] Ps. cxix. 164.
[3563] [It is hardly needful to say that our author means "not merely in a specified place," etc. See p. 290, supra, as to time and place.]
[3564] [See p. 200, this volume; also, infra, this chapter, p. 537.]
[3565] Ps. cxix. 66.
[3566] [Pious men have been strict in their conduct when quite alone, from a devout conviction of the presence of angelic guardians.]
[3567] [1 Sam. i. 13. See this same chapter, infra, p. 535.]
[3568] [This is variously explained. It seems to refer to some change of position in Christian assemblies, at the close of worship or in ascriptions of praise.]
[3569] [See, supra, cap. vii. [123]note 8, p. 532.]
[3570] [The third, sixth, and ninth hours were deemed sacred to the three persons of the Trinity, respectively. Also they were honoured as the hours of the beginning, middle, and close of our Lord's passion.]
[3571] [Of these, see ed. Migne, ad locum.]
[3572] According to Heinsius' reading, who substitutes aponenememee for aponenememeno.
[3573] [Christians adopted this habit at an early period, on various grounds, as will hereafter appear in this series.]
[3574] Ps. cxli. 2.
[3575] [Jas. iv. 3.]
[3576] [See, supra, this chapter, p. 533, [124]note 1.]
[3577] [Supra, p. 535, also [125]note 1 p. 534.]
[3578] Rom. viii. 26.
[3579] to de epitelein dia ton dusoiston koinon bion is the reading of the text; which Potter amends, so as to bring out what is plainly the idea of the author, the reference to pleasure as the third end of actions, and the end pursued by ordinary men, by changing dia into hedea, which is simple, and leaves dusoiston (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read dia ten hedonen, which is adopted above.
__________________________________________________________________

Chapter VIII.--The Gnostic So Addicted to Truth as Not to Need to Use an Oath.

The man of proved character in such piety is far from being apt to lie
and to swear. For an oath is a decisive affirmation, with the taking of
the divine name. For how can he, that is once faithful, show himself
unfaithful, so as to require an oath; and so that his life may not be a
sure and decisive oath? He lives, and walks, and shows the
trustworthiness of his affirmation in an unwavering and sure life and
speech. And if the wrong lies in the judgment of one who does and says
[something], and not in the suffering of one who has been wronged,
[3580] he will neither lie nor commit perjury so as to wrong the Deity,
knowing that it by nature is incapable of being harmed. Nor yet will he
lie or commit any transgression, for the sake of the neighbour whom he
has learned to love, though he be not on terms of intimacy. Much more,
consequently, will he not lie or perjure himself on his own account,
since he never with his will can be found doing wrong to himself.

But he does not even swear, preferring to make averment, in affirmation
by "yea," and in denial by "nay." For it is an oath to swear, or to
produce [3581] anything from the mind in the way of confirmation in the
shape of an oath. It suffices, then, with him, to add to an affirmation
or denial the expression "I say truly," for confirmation to those who
do not perceive the certainty of his answer. For he ought, I think, to
maintain a life calculated to inspire confidence towards those without,
so that an oath may not even be asked; and towards himself and those
with whom he associates [3582] good feeling, which is voluntary
righteousness.

The Gnostic swears truly, but is not apt to swear, having rarely
recourse to an oath, just as we have said. And his speaking truth on
oath arises from his accord with the truth. This speaking truth on
oath, then, is found to be the result of correctness in duties. Where,
then, is the necessity for an oath to him who lives in accordance with
the extreme of truth? [3583] He, then, that does not even swear will be
far from perjuring himself. And he who does not transgress in what is
ratified by compacts, will never swear; since the ratification of the
violation and of the fulfilment is by actions; as certainly lying and
perjury in affirming and swearing are contrary to duty. But he who
lives justly, transgressing in none of his duties, when the judgment of
truth is scrutinized, swears truth by his acts. Accordingly, testimony
by the tongue is in his case superfluous.

Therefore, persuaded always that God is everywhere, and fearing not to
speak the truth, and knowing that it is unworthy of him to lie, he is
satisfied with the divine consciousness and his own alone [3584] And so
he lies not, nor does aught contrary to his compacts. And so he swears
not even when asked for his oath; nor does he ever deny, so as to speak
falsehood, though he should die by tortures.
__________________________________________________________________
[3580] Or, "persecuted;" for adikoumenou (Lowth) and diokomenou (Potter and Latin translator) have been both suggested instead of the reading of the text, diakonoumenou.
[3581] prospheresthai and propheresthai are both found here.
[3582] sunientas, and (Sylburgius) suniontas.
[3583] [Our Lord answered when adjured by the magistrate; but Christians objected to all extra-judicial oaths, their whole life being sworn to truth.]
[3584] [This must be noted, because our author seems to tolerate a departure from strict truth in the next chapter.]
__________________________________________________________________

Chapter IX.--Those Who Teach Others, Ought to Excel in Virtues.

The gnostic dignity is augmented and increased by him who has
undertaken the first place in the teaching of others, and received the
dispensation by word and deed of the greatest good on earth, by which
he mediates contact and fellowship with the Divinity. And as those who
worship terrestrial things pray to them as if they heard, confirming
compacts before them; so, in men who are living images, the true
majesty of the Word is received by the trustworthy teacher; and the
beneficence exerted towards them is carried up to the Lord, after whose
image he who is a true man by instruction creates and harmonizes,
renewing to salvation the man who receives instruction. For as the
Greeks called steel Ares, and wine Dionysus, on account of a certain
relation; so the Gnostic considering the benefit of his neighbours as
his own salvation, may be called a living image of the Lord, not as
respects the peculiarity of form, but the symbol of power and
similarity of preaching.

Whatever, therefore, he has in his mind, he bears on his tongue, to
those who are worthy to hear, speaking as well as living from assent
and inclination. For he both thinks and speaks the truth; unless at any
time, medicinally, as a physician for the safety of the sick, he may
deceive or tell an untruth, according to the Sophists. [3585]

To illustrate: the noble apostle circumcised Timothy, though loudly
declaring and writing that circumcision made with hands profits
nothing. [3586] But that he might not, by dragging all at once away
from the law to the circumcision of the heart through faith those of
the Hebrews who were reluctant listeners, compel them to break away
from the synagogue, he, "accommodating himself to the Jews, became a
Jew that he might gain all." [3587] He, then, who submits to
accommodate himself merely for the benefit of his neighbours, for the
salvation of those for whose sake he accommodates himself, not
partaking in any dissimulation through the peril impending over the
just from those who envy them, such an one by no means acts with
compulsion. [3588] But for the benefit of his neighbours alone, he will
do things which would not have been done by him primarily, if he did
not do them on their account. Such an one gives himself for the Church,
for the disciples whom he has begotten in faith; for an example to
those who are capable of receiving the supreme economy of the
philanthropic and God-loving Instructor, for confirmation of the truth
of his words, for the exercise of love to the Lord. Such an one is
unenslaved by fear, true in word, enduring in labour, never willing to
lie by uttered word, and in it always securing sinlessness; since
falsehood, being spoken with a certain deceit, is not an inert word,
but operates to mischief.

On every hand, then, the Gnostic alone testifies to the truth in deed
and word. For he always does rightly in all things, both in word and
action, and in thought itself.

Such, then, to speak cursorily, is the piety of the Christian. If,
then, he does these things according to duty and right reason, he does
them piously and justly. And if such be the case, the Gnostic alone is
really both pious, and just, and God-fearing.

The Christian is not impious. For this was the point incumbent on us to
demonstrate to the philosophers; so that he will never in any way do
aught bad or base (which is unjust). Consequently, therefore, he is not
impious; but he alone fears God, holily and dutifully worshipping the
true God, the universal Ruler, and King, and Sovereign, with the true
piety.
__________________________________________________________________
[3585] [Philo is here quoted by editors, and a passage from Plato. "Sophists," indeed! With insane persons, and in like cases, looser moralists have argued thus, but Clement justly credits it to Sophistry. [126]Elucidation I.]
[3586] Rom. ii. 25; Eph. ii. 11. [Plainly, he introduces this example of an apparent inconsistency, because only so far he supposes the Gnostic may allow himself, without playing false, to temporize.]
[3587] 1 Cor. ix. 19, etc.
[3588] This sentence is obscure, and has been construed and amended variously.
__________________________________________________________________

Chapter X.--Steps to Perfection.

For knowledge (gnosis), to speak generally, a perfecting of man as man,
is consummated by acquaintance with divine things, in character, life,
and word, accordant and conformable to itself and to the divine Word.
For by it faith is perfected, inasmuch as it is solely by it that the
believer becomes perfect. Faith is an internal good, and without
searching for God, confesses His existence, and glorifies Him as
existent. Whence by starting from this faith, and being developed by
it, through the grace of God, the knowledge respecting Him is to be
acquired as far as possible.

Now we assert that knowledge (gnosis) differs from the wisdom (sophia),
which is the result of teaching. For as far as anything is knowledge,
so far is it certainly wisdom; but in as far as aught is wisdom, it is
not certainly knowledge. For the term wisdom appears only in the
knowledge of the uttered word.

But it is not doubting in reference to God, but believing, that is the
foundation of knowledge. But Christ is both the foundation and the
superstructure, by whom are both the beginning and the ends. And the
extreme points, the beginning and the end--I mean faith and love--are
not taught. But knowledge, conveyed from communication through the
grace of God as a deposit, is entrusted to those who show themselves
worthy of it; and from it the worth of love beams forth from light to
light. For it is said, "To him that hath shall be given:" [3589] to
faith, knowledge; and to knowledge, love; and to love, the inheritance.

And this takes place, whenever one hangs on the Lord by faith, by
knowledge, by love, and ascends along with Him to where the God and
guard of our faith and love is. Whence at last (on account of the
necessity for very great preparation and previous training in order
both to hear what is said, and for the composure of life, and for
advancing intelligently to a point beyond the righteousness of the law)
it is that knowledge is committed to those fit and selected for it. It
leads us to the endless and perfect end, teaching us beforehand the
future life that we shall lead, according to God, and with gods; after
we are freed from all punishment and penalty which we undergo, in
consequence of our sins, for salutary discipline. After which
redemption the reward and the honours are assigned to those who have
become perfect; when they have got done with purification, and ceased
from all service, though it be holy service, and among saints. Then
become pure in heart, and near to the Lord, there awaits them
restoration to everlasting contemplation; and they are called by the
appellation of gods, being destined to sit on thrones with the other
gods that have been first put in their places by the Saviour.

Knowledge is therefore quick in purifying, and fit for that acceptable
transformation to the better. Whence also with ease it removes [the
soul] to what is akin to the soul, divine and holy, and by its own
light conveys man through the mystic stages of advancement; till it
restores the pure in heart to the crowning place of rest; teaching to
gaze on God, face to face, with knowledge and comprehension. For in
this consists the perfection of the gnostic soul, in its being with the
Lord, where it is in immediate subjection to Him, after rising above
all purification and service.

Faith is then, so to speak, a comprehensive knowledge of the
essentials; [3590] and knowledge is the strong and sure demonstration
of what is received by faith, built upon faith by the Lord's teaching,
conveying [the soul] on to infallibility, science, and comprehension.
And, in my view, the first saving change is that from heathenism to
faith, as I said before; and the second, that from faith to knowledge.
And the latter terminating in love, thereafter gives the loving to the
loved, that which knows to that which is known. And, perchance, such an
one has already attained the condition of "being equal to the angels."
[3591] Accordingly, after the highest excellence in the flesh, changing
always duly to the better, he urges his flight to the ancestral hall,
through the holy septenniad [of heavenly abodes] to the Lord's own
mansion; to be a light, steady, and continuing eternally, entirely and
in every part immutable.

The first mode of the Lord's operation mentioned by us is an exhibition
of the recompense resulting from piety. Of the very great number of
testimonies that there are, I shall adduce one, thus summarily
expressed by the prophet David: "Who shall ascend to the hill of the
Lord, or who shall stand in His holy place? He who is guiltless in his
hands, and pure in his heart; who hath not lifted up his soul to
vanity, or sworn deceitfully to his neighbour. He shall receive
blessing from the Lord, and mercy from God his Saviour. This is the
generation of them that seek the Lord, that seek the face of the God of
Jacob." [3592] The prophet has, in my opinion, concisely indicated the
Gnostic. David, as appears, has cursorily demonstrated the Saviour to
be God, by calling Him "the face of the God of Jacob," who preached and
taught concerning the Spirit. Wherefore also the apostle designates as
"the express image (charaktera) of the glory of the Father" [3593] the
Son, who taught the truth respecting God, and expressed the fact that
the Almighty is the one and only God and Father, "whom no man knoweth
but the Son, and he to whom the Son shall reveal Him." [3594] That God
is one is intimated by those "who seek the face of the God of Jacob;"
whom being the only God, our Saviour and God characterizes as the Good
Father. And "the generation of those that seek Him" is the elect race,
devoted to inquiry after knowledge. Wherefore also the apostle says, "I
shall profit you nothing, unless I speak to you, either by revelation,
or by knowledge, or by prophecy, or by doctrine." [3595]

Although even by those who are not Gnostics some things are done
rightly, yet not according to reason; as in the case of fortitude. For
some who are naturally high-spirited, and have afterwards without
reason fostered this disposition, rush to many things, and act like
brave men, so as sometimes to succeed in achieving the same things;
just as endurance is easy for mechanics. But it is not from the same
cause, or with the same object; not were they to give their whole body.
"For they have not love," according to the apostle. [3596]

All the action, then, of a man possessed of knowledge is right action;
and that done by a man not possessed of knowledge is wrong action,
though he observe a plan; since it is not from reflection that he acts
bravely, nor does he direct his action in those things which proceed
from virtue to virtue, to any useful purpose.

The same holds also with the other virtues. So too the analogy is
preserved in religion. Our Gnostic, then, not only is such in reference
to holiness; but corresponding to the piety of knowledge are the
commands respecting the rest of the conduct of life. For it is our
purpose at present to describe the life of the Gnostic, [3597] not to
present the system of dogmas, which we shall afterwards explain at the
fitting time, preserving the order of topics.
__________________________________________________________________
[3589] Luke xix. 26.
[3590] [Ton katepeigonton gnosis. This definition must be borne in mind. It destroys all pretences that anything belonging to the faith, i.e., dogma, might belong to an esoteric system.]
[3591] Luke xx. 36.
[3592] Ps. xxiv. 3-6.
[3593] Heb. i. 3.
[3594] Matt. xi. 27.
[3595] 1 Cor. xiv. 6.
[3596] 1 Cor. xiii. 3.
[3597] [Here, also, the morality of the true Gnostic is distinguished from the system of dogmas, ten ton dogmaton theorian. [127]Elucidation II.]
__________________________________________________________________

Chapter XI.--Description of the Gnostic's Life.

Respecting the universe, he conceives truly and grandly in virtue of
his reception of divine teaching. Beginning, then, with admiration of
the Creation, and affording of himself a proof of his capability for
receiving knowledge, he becomes a ready pupil of the Lord. Directly on
hearing of God and Providence, he believed in consequence of the
admiration he entertained. Through the power of impulse thence derived
he devotes his energies in every way to learning, doing all those
things by means of which he shall be able to acquire the knowledge of
what he desires. And desire blended with inquiry arises as faith
advances. And this is to become worthy of speculation, of such a
character, and such importance. So shall the Gnostic taste of the will
of God. For it is not his ears, but his soul, that he yields up to the
things signified by what is spoken. Accordingly, apprehending essences
and things through the words, he brings his soul, as is fit, to what is
essential; apprehending (e.g.) in the peculiar way in which they are
spoken to the Gnostic, the commands, "Do not commit adultery," "Do not
kill;" and not as they are understood by other people. [3598] Training
himself, then, in scientific speculation, he proceeds to exercise
himself in larger generalizations and grander propositions; knowing
right well that "He that teacheth man knowledge," according to the
prophet, is the Lord, the Lord acting by man's mouth. So also He
assumed flesh.

As is right, then, he never prefers the pleasant to the useful; not
even if a beautiful woman were to entice him, when overtaken by
circumstances, by wantonly urging him: since Joseph's master's wife was
not able to seduce him from his stedfastness; but as she violently held
his coat, divested himself of it,--becoming bare of sin, but clothed
with seemliness of character. For if the eyes of the master--the
Egyptian, I mean--saw not Joseph, yet those of the Almighty looked on.
For we hear the voice, and see the bodily forms; but God scrutinizes
the thing itself, from which the speaking and the looking proceed.

Consequently, therefore, though disease, and accident, and what is most
terrible of all, death, come upon the Gnostic, he remains inflexible in
soul,--knowing that all such things are a necessity of creation, and
that, also by the power of God, they become the medicine of salvation,
benefiting by discipline those who are difficult to reform; allotted
according to desert, by Providence, which is truly good.

Using the creatures, then, when the Word prescribes, and to the extent
it prescribes, in the exercise of thankfulness to the Creator, he
becomes master of the enjoyment of them.

He never cherishes resentment or harbours a grudge against any one,
though deserving of hatred for his conduct. For he worships the Maker,
and loves him, who shares life, pitying and praying for him on account
of his ignorance. He indeed partakes of the affections of the body, to
which, susceptible as it is of suffering by nature, he is bound. But in
sensation he is not the primary subject of it.

Accordingly, then, in involuntary circumstances, by withdrawing himself
from troubles to the things which really belong to him, he is not
carried away with what is foreign to him. And it is only to things that
are necessary for him that he accommodates himself, in so far as the
soul is preserved unharmed. For it is not in supposition or seeming
that he wishes to be faithful; but in knowledge and truth, that is, in
sure deed and effectual word. [3599] Wherefore he not only praises what
is noble, but endeavours himself to be noble; changing by love from a
good and faithful servant into a friend, through the perfection of
habit, which he has acquired in purity from true instruction and great
discipline.

Striving, then, to attain to the summit of knowledge (gnosis); decorous
in character; composed in mien; possessing all those advantages which
belong to the true Gnostic; fixing his eye on fair models, on the many
patriarchs who have lived rightly, and on very many prophets and angels
reckoned without number, and above all, on the Lord, who taught and
showed it to be possible for him to attain that highest life of
all,--he therefore loves not all the good things of the world, which
are within his grasp, that he may not remain on the ground, but the
things hoped for, or rather already known, being hoped for so as to be
apprehended.

So then he undergoes toils, and trials, and afflictions, not as those
among the philosophers who are endowed with manliness, in the hope of
present troubles ceasing, and of sharing again in what is pleasant; but
knowledge has inspired him with the firmest persuasion of receiving the
hopes of the future. Wherefore he contemns not alone the pains of this
world, but all its pleasures.

They say, accordingly, that the blessed Peter, on seeing his wife led
to death, rejoiced on account of her call and conveyance home, and
called very encouragingly and comfortingly, addressing her by name,
"Remember thou the Lord." Such was the marriage of the blessed and
their perfect disposition towards those dearest to them. [3600]

Thus also the apostle says, "that he who marries should be as though he
married not," [3601] and deem his marriage free of inordinate
affection, and inseparable from love to the Lord; to which the true
husband exhorted his wife to cling on her departure out of this life to
the Lord.

Was not then faith in the hope after death conspicuous in the case of
those who gave thanks to God even in the very extremities of their
punishments? For firm, in my opinion, was the faith they possessed,
which was followed by works of faith.

In all circumstances, then, is the soul of the Gnostic strong, in a
condition of extreme health and strength, like the body of an athlete.

For he is prudent in human affairs, in judging what ought to be done by
the just man; having obtained the principles from God from above, and
having acquired, in order to the divine resemblance, moderation in
bodily pains and pleasures. And he struggles against fears boldly,
trusting in God. Certainly, then, the gnostic soul, adorned with
perfect virtue, is the earthly image of the divine power; its
development being the joint result of nature, of training, of reason,
all together. This beauty of the soul becomes a temple of the Holy
Spirit, when it acquires a disposition in the whole of life
corresponding to the Gospel. Such an one consequently withstands all
fear of everything terrible, not only of death, but also poverty and
disease, and ignominy, and things akin to these; being unconquered by
pleasure, and lord over irrational desires. For he well knows what is
and what is not to be done; being perfectly aware what things are
really to be dreaded, and what not. Whence he bears intelligently what
the Word intimates to him to be requisite and necessary; intelligently
discriminating what is really safe (that is, good), from what appears
so; and things to be dreaded from what seems so, such as death,
disease, and poverty; which are rather so in opinion than in truth.

This is the really good man, who is without passions; having, through
the habit or disposition of the soul endued with virtue, transcended
the whole life of passion. He has everything dependent on himself for
the attainment of the end. For those accidents which are called
terrible are not formidable to the good man, because they are not evil.
And those which are really to be dreaded are foreign to the gnostic
Christian, being diametrically opposed to what is good, because evil;
and it is impossible for contraries to meet in the same person at the
same time. He, then, who faultlessly acts the drama of life which God
has given him to play, knows both what is to be done and what is to be
endured.

Is it not then from ignorance of what is and what is not to be dreaded
that cowardice arises? Consequently the only man of courage is the
Gnostic, who knows both present and future good things; along with
these, knowing, as I have said, also the things which are in reality
not to be dreaded. Because, knowing vice alone to be hateful, and
destructive of what contributes to knowledge, protected by the armour
of the Lord, he makes war against it.

For if anything is caused through folly, and the operation or rather
co-operation of the devil, this thing is not straightway the devil or
folly. For no action is wisdom. For wisdom is a habit. And no action is
a habit. The action, then, that arises from ignorance, is not already
ignorance, but an evil through ignorance, but not ignorance. For
neither perturbations of mind nor sins are vices, though proceeding
from vice.

No one, then, who is irrationally brave is a Gnostic; [3602] since one
might call children brave, who, through ignorance of what is to be
dreaded, undergo things that are frightful. So they touch fire even.
And the wild beasts that rush close on the points of spears, having a
brute courage, might be called valiant. And such people might perhaps
call jugglers valiant, who tumble on swords with a certain dexterity,
practising a mischievous art for sorry gain. But he who is truly brave,
with the peril arising from the bad feeling of the multitude before his
eyes, courageously awaits whatever comes. In this way he is
distinguished from others that are called martyrs, inasmuch as some
furnish occasions for themselves, and rush into the heart of dangers, I
know not how (for it is right to use mild language); while they, in
accordance with right reason, protect themselves; then, on God really
calling them, promptly surrender themselves, and confirm the call, from
being conscious of no precipitancy, and present the man to be proved in
the exercise of true rational fortitude. Neither, then, enduring lesser
dangers from fear of greater, like other people, nor dreading censure
at the hands of their equals, and those of like sentiments, do they
continue in the confession of their calling; but from love to God they
willingly obey the call, with no other aim in view than pleasing God,
and not for the sake of the reward of their toils.

For some suffer from love of glory, and others from fear of some other
sharper punishment, and others for the sake of pleasures and delights
after death, being children in faith; blessed indeed, but not yet
become men in love to God, as the Gnostic is. For there are, as in the
gymnastic contests, so also in the Church, crowns for men and for
children. But love is to be chosen for itself, and for nothing else.
Therefore in the Gnostic, along with knowledge, the perfection of
fortitude is developed from the discipline of life, he having always
studied to acquire mastery over the passions.

Accordingly, love makes its own athlete fearless and dauntless, and
confident in the Lord, anointing and training him; as righteousness
secures for him truthfulness in his whole life. [3603] For it was a
compendium of righteousness to say, "Let your yea be yea; and your nay,
nay." [3604]

And the same holds with self-control. For it is neither for love of
honour, as the athletes for the sake of crowns and fame; nor on the
other hand, for love of money, as some pretend to exercise
self-control, pursuing what is good with terrible suffering. Nor is it
from love of the body for the sake of health. Nor any more is any man
who is temperate from rusticity, who has not tasted pleasures, truly a
man of self-control. Certainly those who have led a laborious life, on
tasting pleasures, forthwith break down the inflexibility of temperance
into pleasures. Such are they who are restrained by law and fear. For
on finding a favourable opportunity they defraud the law, by giving
what is good the slip. But self-control, desirable for its own sake,
perfected through knowledge, abiding ever, makes the man lord and
master of himself; so that the Gnostic is temperate and passionless,
incapable of being dissolved by pleasures and pains, as they say
adamant is by fire.

The cause of these, then, is love, of all science the most sacred and
most sovereign.

For by the service of what is best and most exalted, which is
characterized by unity, it renders the Gnostic at once friend and son,
having in truth grown "a perfect man, up to the measure of full
stature." [3605]

Further, agreement in the same thing is consent. But what is the same
is one. And friendship is consummated in likeness; the community lying
in oneness. The Gnostic, consequently, in virtue of being a lover of
the one true God, is the really perfect man and friend of God, and is
placed in the rank of son. For these are names of nobility and
knowledge, and perfection in the contemplation of God; which crowning
step of advancement the gnostic soul receives, when it has become quite
pure, reckoned worthy to behold everlastingly God Almighty, "face," it
is said, "to face." For having become wholly spiritual, and having in
the spiritual Church gone to what is of kindred nature, it abides in
the rest of God.
__________________________________________________________________
[3598] [Others see the letter only, but the true Gnostic penetrates to the spirit, of the law.]
[3599] [Here is no toleration of untruth. See p. 538, supra.]
[3600] [The bearing of this beautiful anecdote upon clerical wedlock and the sanctity of the married life must be obvious.]
[3601] [1 Cor. vii. 29. S.]
[3602] [Brute bravery is here finely contrasted with real courage: a distinction rarely recognised by the multitude. Thus the man who trembles, yet goes into peril in view of duty, is the real hero. Yet the insensible brute, who does not appreciate the danger, often passes for his superior, with the majority of men.]
[3603] [Again note our author's fidelity to the law of intrepid truthfulness, and compare pp. 538, 540.]
[3604] [Jas. v. 12. S.]
[3605] Eph. iv. 13.
__________________________________________________________________

Chapter XII.--The True Gnostic is Beneficent, Continent, and Despises Worldly Things.

Let these things, then, be so. And such being the attitude of the
Gnostic towards the body and the soul--towards his neighbours, whether
it be a domestic, or a lawful enemy, or whosoever--he is found equal
and like. For he does not "despise his brother," who, according to the
divine law, is of the same father and mother. Certainly he relieves the
afflicted, helping him with consolations, encouragements, and the
necessaries of life; giving to all that need, though not similarly, but
justly, according to desert; furthermore, to him who persecutes and
hates, even if he need it; caring little for those who say to him that
he has given out of fear, if it is not out of fear that he does so, but
to give help. For how much more are those, who towards their enemies
are devoid of love of money, and are haters of evil, animated with love
to those who belong to them?

Such an one from this proceeds to the accurate knowledge of whom he
ought chiefly to give to, and how much, and when, and how.

And who could with any reason become the enemy of a man who gives no
cause for enmity in any way? And is it not just as in the case of God?
We say that God is the adversary of no one, and the enemy of no one
(for He is the Creator of all, and nothing that exists is what He wills
it not to be; but we assert that the disobedient, and those who walk
not according to His commandments, are enemies to Him, as being those
who are hostile to His covenant). We shall find the very same to be the
case with the Gnostic, for he can never in any way become an enemy to
any one; but those may be regarded enemies to him who turn to the
contrary path.

In particular, the habit of liberality [3606] which prevails among us
is called "righteousness;" but the power of discriminating according to
desert, as to greater and less, with reference to those who am proper
subjects of it, is a form of the very highest righteousness.

There are things practiced in a vulgar style by some people, such as
control over pleasures. For as, among the heathen, there are those who,
from the impossibility of obtaining what one sees, [3607] and from fear
of men, and also for the sake of greater pleasures, abstain from the
delights that are before them; so also, in the case of faith, some
practice self-restraint, either out of regard to the promise or from
fear of God. Well, such self-restraint is the basis of knowledge, and
an approach to something better, and an effort after perfection. For
"the fear of the Lord," it is said, "is the beginning of wisdom."
[3608] But the perfect man, out of love, "beareth all things, endureth
all things," [3609] "as not pleasing man, but God." [3610] Although
praise follows him as a consequence, it is not for his own advantage,
but for the imitation and benefit of those who praise him.

According to another view, it is not he who merely controls his
passions that is called a continent man, but he who has also achieved
the mastery over good things, and has acquired surely the great
accomplishments of science, from which he produces as fruits the
activities of virtue. Thus the Gnostic is never, on the occurrence of
an emergency, dislodged from the habit peculiar to him. For the
scientific possession of what is good is firm and unchangeable, being
the knowledge of things divine and human. Knowledge, then, never
becomes ignorance nor does good change into evil. Wherefore also he
eats, and drinks, and marries, not as principal ends of existence, but
as necessary. I name marriage even, if the Word prescribe, and as is
suitable. For having become perfect, he [3611] has the apostles for
examples; and one is not really shown to be a man in the choice of
single life; but he surpasses men, who, disciplined by marriage,
procreation of children, and care for the house, without pleasure or
pain, in his solicitude for the house has been inseparable from God's
love, and withstood all temptation arising through children, and wife,
and domestics, and possessions. But he that has no family is in a great
degree free of temptation. Caring, then, for himself alone, he is
surpassed by him who is inferior, as far as his own personal salvation
is concerned, but who is superior in the conduct of life, preserving
certainly, in his care for the truth, a minute image.

But we must as much as possible subject the soul to varied preparatory
exercise, that it may become susceptible to the reception of knowledge.
Do you not see how wax is softened and copper purified, in order to
receive the stamp applied to it? Just as death is the separation of the
soul from the body, so is knowledge as it were the rational death
urging the spirit away, and separating it from the passions, and
leading it on to the life of well-doing, that it may then say with
confidence to God, "I live as Thou wishest." For he who makes it his
purpose to please men cannot please God, since the multitude choose not
what is profitable, but what is pleasant. But in pleasing God, one as a
consequence gets the favour of the good among men. How, then, can what
relates to meat, and drink, and amorous pleasure, be agreeable to such
an one? since he views with suspicion even a word that produces
pleasure, and a pleasant movement and act of the mind. "For no one can
serve two masters, God and Mammon," [3612] it is said; meaning not
simply money, but the resources arising from money bestowed on various
pleasures. In reality, it is not possible for him who magnanimously and
truly knows God, to serve antagonistic pleasures.

There is one alone, then, who from the beginning was free of
concupiscence--the philanthropic Lord, who for us became man. And
whosoever endeavour to be assimilated to the impress given by Him,
strive, from exercise, to become free of concupiscence. For he who has
exercised concupiscence and then restrained himself, is like a widow
who becomes again a virgin by continence. Such is the reward of
knowledge, rendered to the Saviour and Teacher, which He Himself asked
for,--abstinence from what is evil, activity in doing good, by which
salvation is acquired.

As, then, those who have learned the arts procure their living by what
they have been taught, so also is the Gnostic saved, procuring life by
what he knows. For he who has not formed the wish to extirpate the
passion of the soul, kills himself. But, as seems, ignorance is the
starvation of the soul, and knowledge its sustenance.

Such are the gnostic souls, which the Gospel likened to the consecrated
virgins who wait for the Lord. For they are virgins, in respect of
their abstaining from what is evil. And in respect of their waiting out
of love for the Lord and kindling their light for the contemplation of
things, they are wise souls, saying, "Lord, for long we have desired to
receive Thee; we have lived according to what Thou hast enjoined,
transgressing none of Thy commandments. Wherefore also we claim the
promises. And we pray for what is beneficial, since it is not requisite
to ask of Thee what is most excellent. And we shall take everything for
good; even though the exercises that meet us, which Thine arrangement
brings to us for the discipline of our stedfastness, appear to be
evil."

The Gnostic, then, from his exceeding holiness, is better prepared to
fail when he asks, than to get when he does not ask.

His whole life is prayer and converse with God. [3613] And if he be
pure from sins, he will by all means obtain what he wishes. For God
says to the righteous man, "Ask, and I will give thee; think, and I
will do." If beneficial, he will receive it at once; and if injurious,
he will never ask it, and therefore he will not receive it. So it shall
be as he wishes.

But if one say to us, that some sinners even obtain according to their
requests, [we should say] that this rarely takes place, by reason of
the righteous goodness of God. And it is granted to those who are
capable of doing others good. Whence the gift is not made for the sake
of him that asked it; but the divine dispensation, foreseeing that one
would be saved by his means, renders the boon again righteous. And to
those who are worthy, things which are really good are given, even
without their asking.

Whenever, then, one is righteous, not from necessity or out of fear or
hope, but from free choice, this is called the royal road, which the
royal race travel. But the byways are slippery and precipitous. If,
then, one take away fear and honour, I do not know if the illustrious
among the philosophers, who use such freedom of speech, will any longer
endure afflictions.

Now lusts and other sins are called "briars and thorns." Accordingly
the Gnostic labours in the Lord's vineyard, planting, pruning,
watering; being the divine husbandman of what is planted in faith.
Those, then, who have not done evil, think it right to receive the
wages of ease. But he who has done good out of free choice, demands the
recompense as a good workman. He certainly shall receive double
wages--both for what he has not done, and for what good he has done.

Such a Gnostic is tempted by no one except with God's permission, and
that for the benefit of those who are with him; and he strengthens them
for faith, encouraging them by manly endurance. And assuredly it was
for this end, for the establishment and confirmation of the Churches,
that the blessed apostles were brought into trial and to martyrdom.

The Gnostic, then, hearing a voice ringing in his ear, which says,
"Whom I shall strike, do thou pity," beseeches that those who hate him
may repent. For the punishment of malefactors, to be consummated in the
highways, is for children to behold; [3614] for there is no possibility
of the Gnostic, who has from choice trained himself to be excellent and
good, ever being instructed or delighted with such spectacles. [3615]
And so, having become incapable of being softened by pleasures, and
never falling into sins, he is not corrected by the examples of other
men's sufferings. And far from being pleased with earthly pleasures and
spectacles is he who has shown a noble contempt for the prospects held
out in this world, although they are divine.

"Not every one," therefore, "that says Lord, Lord, shall enter into the
kingdom of God; but he that doeth the will of God." [3616] Such is the
gnostic labourer, who has the mastery of worldly desires even while
still in the flesh; and who, in regard to things future and still
invisible, which he knows, has a sure persuasion, so that he regards
them as more present than the things within reach. This able workman
rejoices in what he knows, but is cramped on account of his being
involved in the necessities of life; not yet deemed worthy of the
active participation in what he knows. So he uses this life as if it
belonged to another,--so far, that is, as is necessary.

He knows also the enigmas of the fasting of those days [3617] --I mean
the Fourth and the Preparation. For the one has its name from Hermes,
and the other from Aphrodite. He fasts in his life, in respect of
covetousness and voluptuousness, from which all the vices grow. For we
have already often above shown the three varieties of fornication,
according to the apostle--love of pleasure, love of money, idolatry. He
fasts, then, according to the Law, abstaining from bad deeds, and,
according to the perfection of the Gospel, from evil thoughts.
Temptations are applied to him, not for his purification, but, as we
have said, for the good of his neighbours, if, making trial of toils
and pains, he has despised and passed them by.

The same holds of pleasure. For it is the highest achievement for one
who has had trial of it, afterwards to abstain. For what great thing is
it, if a man restrains himself in what he knows not? He, in fulfilment
of the precept, according to the Gospel, keeps the Lord's day, [3618]
when he abandons an evil disposition, and assumes that of the Gnostic,
glorifying the Lord's resurrection in himself. Further, also, when he
has received the comprehension of scientific speculation, he deems that
he sees the Lord, directing his eyes towards things invisible, although
he seems to look on what he does not wish to look on; chastising the
faculty of vision, when he perceives himself pleasurably affected by
the application of his eyes; since he wishes to see and hear that alone
which concerns him.

In the act of contemplating the souls of the brethren, he beholds the
beauty of the flesh also, with the soul itself, which has become
habituated to look solely upon that which is good, without carnal
pleasure. And they are really brethren; inasmuch as, by reason of their
elect creation, and their oneness of character, and the nature of their
deeds, they do, and think, and speak the same holy and good works, in
accordance with the sentiments with which the Lord wished them as elect
to be inspired.

For faith shows itself in their making choice of the same things; and
knowledge, in learning and thinking the same things; and hope, in
desiring [3619] the same things.

And if, through the necessity of life, he spend a small portion of time
about his sustenance, he thinks himself defrauded, being diverted by
business. [3620] Thus not even in dreams does he look on aught that is
unsuitable to an elect man. For thoroughly [3621] a stranger and
sojourner in the whole of life is every such one, who, inhabiting the
city, despises the things in the city which are admired by others, and
lives in the city as in a desert, so that the place may not compel him,
but his mode of life show him to be just.

This Gnostic, to speak compendiously, makes up for the absence of the
apostles, by the rectitude of his life, the accuracy of his knowledge,
by benefiting his relations, by "removing the mountains" of his
neighbours, and putting away the irregularities of their soul. Although
each of us is his [3622] own vineyard and labourer.

He, too, while doing the most excellent things, wishes to elude the
notice of men, persuading the Lord along with himself that he is living
in accordance with the [3623] commandments, preferring these things
from believing them to exist. "For where any one's mind is, there also
is his treasure." [3624]

He impoverishes himself, in order that he may never overlook a brother
who has been brought into affliction, through the perfection that is in
love, especially if he know that he will bear want himself easier than
his brother. He considers, accordingly, the other's pain his own grief;
and if, by contributing from his own indigence in order to do good, he
suffer any hardship, he does not fret at this, but augments his
beneficence still more. For he possesses in its sincerity the faith
which is exercised in reference to the affairs of life, and praises the
Gospel in practice and contemplation. And, in truth, he wins his praise
"not from men, but from God," [3625] by the performance of what the
Lord has taught.

He, attracted by his own hope, tastes not the good things that are in
the world, entertaining a noble contempt for all things here; pitying
those that are chastised after death, who through punishment
unwillingly make confession; having a clear conscience with reference
to his departure, and being always ready, as "a stranger and pilgrim,"
with regard to the inheritances here; mindful only of those that are
his own, and regarding all things here as not his own; not only
admiring the Lord's commandments, but, so to speak, being by knowledge
itself partaker of the divine will; a truly chosen intimate of the Lord
and His commands in virtue of being righteous; and princely and kingly
as being a Gnostic; despising all the gold on earth and under the
earth, and dominion from shore to shore of ocean, so that he may cling
to the sole service of the Lord. Wherefore also, in eating, and
drinking, and marrying (if the Word enjoin), and even in seeing dreams,
[3626] he does and thinks what is holy.

So is he always pure for prayer. He also prays in the society of
angels, as being already of angelic rank, and he is never out of their
holy keeping; and though he pray alone, he has the choir of the saints
[3627] standing with him.

He recognises a twofold [element in faith], both the activity of him
who believes, and the excellence of that which is believed according to
its worth; since also righteousness is twofold, that which is out of
love, and that from fear. Accordingly it is said, "The fear of the Lord
is pure, remaining for ever and ever." [3628] For those that from fear
turn to faith and righteousness, remain for ever. Now fear works
abstinence from what is evil; but love exhorts to the doing of good, by
building up to the point of spontaneousness; that one may hear from the
Lord, "I call you no longer servants, but friends," and may now with
confidence apply himself to prayer.

And the form of his prayer is thanksgiving for the past, for the
present, and for the future as already through faith present. This is
preceded by the reception of knowledge. And he asks to live the
allotted life in the flesh as a Gnostic, as free from the flesh, and to
attain to the best things, and flee from the worse. He asks, too,
relief in those things in which we have sinned, and conversion to the
acknowledgment of them. [3629]

He follows, on his departure, Him who calls, as quickly, so to speak,
as He who goes before calls, hasting by reason of a good conscience to
give thanks; and having got there with Christ shows himself worthy,
through his purity, to possess, by a process of blending, the power of
God communicated by Christ. For he does not wish to be warm by
participation in heat, or luminous by participation in flame, but to be
wholly light.

He knows accurately the declaration, "Unless ye hate father and mother,
and besides your own life, and unless ye bear the sign [of the cross]."
[3630] For he hates the inordinate affections of the flesh, which
possess the powerful spell of pleasure; and entertains a noble contempt
for all that belongs to the creation and nutriment of the flesh. He
also withstands the corporeal [3631] soul, putting a bridle-bit on the
restive irrational spirit: "For the flesh lusteth against the Spirit."
[3632] And "to bear the sign of [the cross]" is to bear about death, by
taking farewell of all things while still alive; since there is not
equal love in "having sown the flesh," [3633] and in having formed the
soul for knowledge.

He having acquired the habit of doing good, exercises beneficence well,
quicker than speaking; praying that he may get a share in the sins of
his brethren, in order to confession and conversion on the part of his
kindred; and eager to give a share to those dearest to him of his own
good things. And so these are to him, friends. Promoting, then, the
growth of the seeds deposited in him, according to the husbandry
enjoined by the Lord, he continues free of sin, and becomes continent,
and lives in spirit with those who are like him, among the choirs of
the saints, though still detained on earth.

He, all day and night, speaking and doing the Lord's commands, rejoices
exceedingly, not only on rising in the morning and at noon, but also
when walking about, when asleep, when dressing and undressing; [3634]
and he teaches his son, if he has a son. He is inseparable from the
commandment and from hope, and is ever giving thanks to God, like the
living creatures figuratively spoken of by Esaias, and submissive in
every trial, he says, "The Lord gave, and the Lord hath taken away."
[3635] For such also was Job; who after the spoiling of his effects,
along with the health of his body, resigned all through love to the
Lord. For "he was," it is said, "just, holy, and kept apart from all
wickedness." [3636] Now the word "holy" points out all duties toward
God, and the entire course of life. Knowing which, he was a Gnostic.
For we must neither cling too much to such things, even if they are
good, seeing they are human, nor on the other hand detest them, if they
are bad; but we must be above both [good and bad], trampling the latter
under foot, and passing on the former to those who need them. But the
Gnostic is cautious in accommodation, lest he be not perceived, or lest
the accommodation become disposition.
__________________________________________________________________
[3606] [The habit of beneficence is a form of virtue, which the Gospel alone has bred among mankind.]
[3607] hora: or, desires, hera, as Sylburgius suggests.
[3608] Prov. i. 7.
[3609] 1 Cor. xiii. 7.
[3610] 1 Thess. ii. 4.
[3611] [This striking tribute to chaste marriage as consistent with Christian perfection exemplified by apostles, and in many things superior to the selfishness of celibacy, is of the highest importance in the support of a true Catholicity, against the false. p. 541, [128]note 1.]
[3612] Matt. vi. 24; Luke xvi. 13.
[3613]
["Rapt into still communion that transcends
The imperfect offices of prayer and praise."
Wordsworth: Excursion, book i. 208.]
[3614] According to the text, instead of "to behold," as above, it would be "not to behold." Lowth suggests the omission of "not," (me). Retaining it, and translating "is not even for children to behold," the clause yields a suitable sense.
[3615] hupo toiouton is here substituted by Heinsius for hupo ton auton.
[3616] Matt. vii. 21.
[3617] [The stationary days, Wednesday and Friday. See constitutions called Apostolical, v. 19, and vii. 24; also Hermas, Shepherd, p. 33, this volume, and my note.]
[3618] [Rom. vi. 5. The original of Clement's argument seems to me to imply that he is here speaking of the Paschal festival, and the true keeping of it by a moral resurrection (1 Cor. v. 7, 8). But the weekly Lord's day enforces the same principle as the great dominical anniversary.]
[3619] pothein suggested by Lowth instead of poiein.
[3620] [The peril of wealth and "business," thus enforced in the martyr-age, is too little insisted upon in our day; if, indeed, it is not wholly overlooked.]
[3621] atechnos adopted instead of atechnos of the text, and transferred to the beginning of this sentence from the close of the preceding, where it appears in the text.
[3622] See Matt. xx. 21. Mark xi. 23; 1 Cor. xiii. 2, etc.
[3623] Or His, i.e., the Lord's.
[3624] Referring to Matt. vi. 21.
[3625] Rom. ii. 29.
[3626] [Again the sanctity of chaste marriage. The Fathers attach responsibility to the conscience for impure dreams. See supra, this page.]
[3627] agion, as in the best authorities: or angelon, as in recent editions. ["Where two or three are gathered," etc. This principle is insisted upon by the Fathers, as the great idea of public worship. And see the Trisgion, Bunsen's Hippolytus, vol. ii. p. 63.]
[3628] Ps. xix. 9.
[3629] Luke xviii. 18.
[3630] Luke xiv. 26, 27.
[3631] i.e., The sentient soul, which he calls the irrational spirit, in contrast with the rational soul.
[3632] Gal. v. 17.
[3633] In allusion to Gal. vi. 8, where, however, the apostle speaks of sowing to the flesh.
[3634] [See, supra, cap. vii. p. 533.]
[3635] Job. i. 21.
[3636] Job i. 1.
__________________________________________________________________

Chapter XIII.--Description of the Gnostic Continued.

He never remembers those who have sinned against him, but forgives
them. Wherefore also he righteously prays, saying, "Forgive us; for we
also forgive." [3637] For this also is one of the things which God
wishes, to covet nothing, to hate no one. For all men are the work of
one will. And is it not the Saviour, who wishes the Gnostic to be
perfect as "the heavenly Father," [3638] that is, Himself, who says,
"Come, ye children, hear from me the fear of the Lord?" [3639] He
wishes him no longer to stand in need of help by angels, but to receive
it from Himself, having become worthy, and to have protection from
Himself by obedience.

Such an one demands from the Lord, and does not merely ask. And in the
case of his brethren in want, the Gnostic will not ask himself for
abundance of wealth to bestow, but will pray that the supply of what
they need may be furnished to them. For so the Gnostic gives his prayer
to those who are in need, and by his prayer they are supplied, without
his knowledge, and without vanity.

Penury and disease, and such trials, are often sent for admonition, for
the correction of the past, and for care for the future. Such an one
prays for relief from them, in virtue of possessing the prerogative of
knowledge, not out of vainglory; but from the very fact of his being a
Gnostic, he works beneficence, having become the instrument of the
goodness of God.

They say in the traditions [3640] that Matthew the apostle constantly
said, that "if the neighbour of an elect man sin, the elect man has
sinned. For had he conducted himself as the Word prescribes, his
neighbour also would have been filled with such reverence for the life
he led as not to sin."

What, then, shall we say of the Gnostic himself? "Know ye not," says
the apostle, "that ye are the temple of God?" [3641] The Gnostic is
consequently divine, and already holy, God-bearing, and God-borne. Now
the Scripture, showing that sinning is foreign to him, sells those who
have fallen away to strangers, saying, "Look not on a strange woman, to
lust," [3642] plainly pronounces sin foreign and contrary to the nature
of the temple of God. Now the temple is great, as the Church, and it is
small, as the man who preserves the seed of Abraham. He, therefore, who
has God resting in him will not desire aught else. At once leaving all
hindrances, and despising all matter which distracts him, he cleaves
the heaven by knowledge. And passing through the spiritual Essences,
and all rule and authority, he touches the highest thrones, hasting to
that alone for the sake of which alone he knew.

Mixing, then, "the serpent with the dove," [3643] he lives at once
perfectly and with a good conscience, mingling faith with hope, in
order to the expectation of the future. For he is conscious of the boon
he has received, having become worthy of obtaining it; and is
translated from slavery to adoption, as the consequence of knowledge;
knowing God, or rather known of Him, for the end, he puts forth
energies corresponding to the worth of grace. For works follow
knowledge, as the shadow the body.

Rightly, then, he is not disturbed by anything which happens; nor does
he suspect those things, which, through divine arrangement, take place
for good. Nor is he ashamed to die, having a good conscience, and being
fit to be seen by the Powers. Cleansed, so to speak, from all the
stains of the soul, he knows right well that it will be better with him
after his departure.

Whence he never prefers pleasure and profit to the divine arrangement,
since he trains himself by the commands, that in all things he may be
well pleasing to the Lord, and praiseworthy in the sight of the world,
since all things depend on the one Sovereign God. The Son of God, it is
said, came to His own, and His own received Him not. Wherefore also in
the use of the things of the world he not only gives thanks and praises
the creation, but also, while using them as is right, is praised; since
the end he has in view terminates in contemplation by gnostic activity
in accordance with the commandments.

Thence now, by knowledge collecting materials to be the food of
contemplation, having embraced nobly the magnitude of knowledge, he
advances to the holy recompense of translation hence. For he has heard
the Psalm which says: "Encircle Zion, and encompass it, tell upon its
towers." [3644] For it intimates, I think, those who have sublimely
embraced the Word, so as to become lofty towers, and to stand firmly in
faith and knowledge.

Let these statements concerning the Gnostic, containing the germs of
the matter in as brief terms as possible, be made to the Greeks. But
let it be known that if the [mere] believer do rightly one or a second
of these things, yet he will not do so in all nor with the highest
knowledge, like the Gnostic.
__________________________________________________________________
[3637] Matt. vi. 12; Luke xi. 4.
[3638] Matt. v. 48.
[3639] Ps. xxxiv. 11.
[3640] [See book ii. p. 358, also book vii. cap. 17, infra.]
[3641] 1 Cor. iii. 16.
[3642] These words are not found in Scripture. Solomon often warns against strange women, and there are the Lord's words in Matt. v. 28.
[3643] Matt. x. 16.
[3644] Ps. xlviii. 12.
__________________________________________________________________

Chapter XIV.--Description of the Gnostic Furnished by an Exposition of 1 Cor. vi. 1, Etc.

Now, of what I may call the passionlessness which we attribute to the
Gnostic (in which the perfection of the believer, "advancing by love,
comes to a perfect man, to the measure of full stature," [3645] by
being assimilated to God, and by becoming truly angelic), many other
testimonies from the Scripture, occur to me to adduce. But I think it
better, on account of the length of the discourse, that such an honour
should be devolved on those who wish to take pains, and leave it to
them to elaborate the dogmas by the selection of Scriptures.

One passage, accordingly, I shall in the briefest terms advert to, so
as not to leave the topic unexplained.

For in the first Epistle to the Corinthians the divine apostle says:
"Dare any of you, having a matter against the other, go to law before
the unrighteous, and not before the saints? Know ye not that the saints
shall judge the world?" [3646] and so on.

The section being very long, we shall exhibit the meaning of the
apostle's utterance by employing such of the apostolic expressions as
are most pertinent, and in the briefest language, and in a sort of
cursory way, interpreting the discourse in which he describes the
perfection of the Gnostic. For he does not merely instance the Gnostic
as characterized by suffering wrong rather than do wrong; but he
teaches that he is not mindful of injuries, and does not allow him even
to pray against the man who has done him wrong. For he knows that the
Lord expressly enjoined "to pray for enemies." [3647]

To say, then, that the man who has been injured goes to law before the
unrighteous, is nothing else than to say that he shows a wish to
retaliate, and a desire to injure the second in return, which is also
to do wrong likewise himself.

And his saying, that he wishes "some to go to law before the saints,"
points out those who ask by prayer that those who have done wrong
should suffer retaliation for their injustice, and intimates that the
second are better than the former; but they are not yet obedient,
[3648] if they do not, having become entirely free of resentment, pray
even for their enemies.

It is well, then, for them to receive right dispositions from
repentance, which results in faith. For if the truth seems to get
enemies who entertain bad feeling, yet it is not hostile to any one.
"For God makes His sun to shine on the just and on the unjust," [3649]
and sent the Lord Himself to the just and the unjust. And he that
earnestly strives to be assimilated to God, in the exercise of great
absence of resentment, forgives seventy times seven times, as it were
all his life through, and in all his course in this world (that being
indicated by the enumeration of sevens) shows clemency to each and any
one; if any during the whole time of his life in the flesh do the
Gnostic wrong. For he not only deems it right that the good man should
resign his property alone to others, being of the number of those who
have done him wrong; but also wishes that the righteous man should ask
of those judges forgiveness for the offences of those who have done him
wrong. And with reason, if indeed it is only in that which is external
and concerns the body, though it go to the extent of death even, that
those who attempt to wrong him take advantage of him; none of which
truly belong to the Gnostic.

And how shall one "judge" the apostate "angels," who has become himself
an apostate from that forgetfulness of injuries, which is according to
the Gospel? "Why do ye not rather suffer wrong?" he says; "why are ye
not rather defrauded? Yea, ye do wrong and defraud," [3650] manifestly
by praying against those who transgress in ignorance, and deprive of
the philanthropy and goodness of God, as far as in you lies, those
against whom you pray, "and these your brethren,"--not meaning those in
the faith only, but also the proselytes. For whether he who now is
hostile shall afterwards believe, we know not as yet. From which the
conclusion follows clearly, if all are not yet brethren to us, they
ought to be regarded in that light. And now it is only the man of
knowledge who recognises all men to be the work of one God, and
invested with one image in one nature, although some may be more turbid
than others; and in the creatures he recognises the operation, by which
again he adores the will of God.

"Know ye not that the unrighteous shall not inherit the kingdom of
God?" [3651] He acts unrighteously who retaliates, whether by deed or
word, or by the conception of a wish, which, after the training of the
Law, the Gospel rejects.

"And such were some of you"--such manifestly as those still are whom
you do not forgive; "but ye are washed," [3652] not simply as the rest,
but with knowledge; ye have cast off the passions of the soul, in order
to become assimilated, as far as possible, to the goodness of God's
providence by long-suffering, and by forgiveness "towards the just and
the unjust," casting on them the gleam of benignity in word and deeds,
as the sun.

The Gnostic will achieve this either by greatness of mind, or by
imitation of what is better. And that is a third cause. "Forgive, and
it shall be forgiven you;" the commandment, as it were, compelling to
salvation through superabundance of goodness.

"But ye are sanctified." For he who has come to this state is in a
condition to be holy, falling into none of the passions in any way, but
as it were already disembodied and already grown holy without [3653]
this earth.

"Wherefore," he says, "ye are justified in the name of the Lord." Ye
are made, so to speak, by Him to be righteous as He is, and are blended
as far as possible with the Holy Spirit. For "are not all things lawful
to me? yet I will not be brought under the power of any," [3654] so as
to do, or think, or speak aught contrary to the Gospel. "Meats for the
belly, and the belly for meats, which God shall destroy," [3655] --that
is, such as think and live as if they were made for eating, and do not
eat that they may live as a consequence, and apply to knowledge as the
primary end. And does he not say that these are, as it were, the fleshy
parts of the holy body? As a body, the Church of the Lord, the
spiritual and holy choir, is symbolized. [3656] Whence those, who are
merely called, but do not live in accordance with the word, are the
fleshy parts. "Now" this spiritual "body," the holy Church, "is not for
fornication." Nor are those things which belong to heathen life to be
adopted by apostasy from the Gospel. For he who conducts himself
heathenishly in the Church, whether in deed, or word, or even in
thought, commits fornication with reference to the Church and his own
body. He who in this way "is joined to the harlot," that is, to conduct
contrary to the Covenant becomes another "body," not holy, "and one
flesh," and has a heathenish life and another hope. "But he that is
joined to the Lord in spirit" becomes a spiritual body by a different
kind of conjunction.

Such an one is wholly a son, an holy man, passionless, gnostic,
perfect, formed by the teaching of the Lord; in order that in deed, in
word, and in spirit itself, being brought close to the Lord, he may
receive the mansion that is due to him who has reached manhood thus.

Let the specimen suffice to those who have ears. For it is not required
to unfold the mystery, but only to indicate what is sufficient for
those who are partakers in knowledge to bring it to mind; who also will
comprehend how it was said by the Lord, "Be ye perfect as your father,
perfectly," [3657] by forgiving sins, and forgetting injuries, and
living in the habit of passionlessness. For as we call a physician
perfect, and a philosopher perfect, so also, in my view, do we call a
Gnostic perfect. But not one of those points, although of the greatest
importance, is assumed in order to the likeness of God. For we do not
say, as the Stoics do most impiously, that virtue in man and God is the
same. Ought we not then to be perfect, as the Father wills? For it is
utterly impossible for any one to become perfect as God is. Now the
Father wishes us to be perfect by living blamelessly, according to the
obedience of the Gospel.

If, then, the statement being elliptical, we understand what is
wanting, in order to complete the section for those who are incapable
of understanding what is left out, we shall both know the will of God,
and shall walk at once piously and magnanimously, as befits the dignity
of the commandment.
__________________________________________________________________
[3645] Eph. iv. 13.
[3646] 1 Cor. vi. 1, 2.
[3647] Matt. v. 44.
[3648] eupeitheis here substituted by Sylburgius for apeithsis. May not the true reading be apatheis, as the topic is apatheia?
[3649] Matt. v. 45.
[3650] 1 Cor. vi. 7, 8.
[3651] 1 Cor. vi. 9.
[3652] 1 Cor. vi. 11.
[3653] aneu: or above, ano.
[3654] 1 Cor. vi. 12.
[3655] 1 Cor. vi. 13.
[3656] [Ps. lxxiii. 1. The "Israelite indeed" is thus recognised as the wheat, although tares grow with it in the Militant Church. See cap xv., infra.]
[3657] Matt. v.; sic. teleioi, teleios.
__________________________________________________________________

Chapter XV.--The Objection to Join the Church on Account of the Diversity of Heresies Answered.

Since it comes next to reply to the objections alleged against us by
Greeks and Jews; and since, in some of the questions previously
discussed, the sects also who adhere to other teaching give their help,
it will be well first to clear away the obstacles before us, and then,
prepared thus for the solution of the difficulties, to advance to the
succeeding Miscellany.

First, then, they make this objection to us, saying, that they ought
not to believe on account of the discord of the sects. For the truth is
warped when some teach one set of dogmas, others another.

To whom we say, that among you who are Jews, and among the most famous
of the philosophers among the Greeks, very many sects have sprung up.
And yet you do not say that one ought to hesitate to philosophize or
Judaize, because of the want of agreement of the sects among you
between themselves. And then, that heresies should be sown among the
truth, as "tares among the wheat," was foretold by the Lord; and what
was predicted to take place could not but happen. [3658] And the cause
of this is, that everything that is fair is followed by a foul blot. If
one, then, violate his engagements, and go aside from the confession
which he makes before us, are we not to stick to the truth because he
has belied his profession? But as the good man must not prove false or
fail to ratify what he has promised, although others violate their
engagements; so also are we bound in no way to transgress the canon of
the Church. [3659] And especially do we keep our profession in the most
important points, while they traverse it.

Those, then, are to be believed, who hold firmly to the truth. And we
may broadly make use of this reply, and say to them, that physicians
holding opposite opinions according to their own schools, yet equally
in point of fact treat patients. Does one, then, who is ill in body and
needing treatment, not have recourse to a physician, on account of the
different schools in medicine? No more, then, may he who in soul is
sick and full of idols, make a pretext of the heresies, in reference to
the recovery of health and conversion to God.

Further, it is said that it is on account of "those that are approved
that heresies exist." [3660] [The apostle] calls "approved," either
those who in reaching faith apply to the teaching of the Lord with some
discrimination (as those are called skilful [3661] money-changers, who
distinguish the spurious coin from the genuine by the false stamp), or
those who have already become approved both in life and knowledge.

For this reason, then, we require greater attention and consideration
in order to investigate how precisely we ought to live, and what is the
true piety. For it is plain that, from the very reason that truth is
difficult and arduous of attainment, questions arise from which spring
the heresies, savouring of self-love and vanity, of those who have not
learned or apprehended truly, but only caught up a mere conceit of
knowledge. With the greater care, therefore, are we to examine the real
truth, which alone has for its object the true God. And the toil is
followed by sweet discovery and reminiscence.

On account of the heresies, therefore, the toil of discovery must be
undertaken; but we must not at all abandon [the truth]. For, on fruit
being set before us, some real and ripe, and some made of wax, as like
the real as possible, we are not to abstain from both on account of the
resemblance. But by the exercise of the apprehension of contemplation,
and by reasoning of the most decisive character, we must distinguish
the true from the seeming.

And as, while there is one royal highway, there are many others, some
leading to a precipice, some to a rushing river or to a deep sea, no
one will shrink from travelling by reason of the diversity, but will
make use of the safe, and royal, and frequented way; so, though some
say this, some that, concerning the truth, we must not abandon it; but
must seek out the most accurate knowledge respecting it. Since also
among garden-grown vegetables weeds also spring up, are the husbandmen,
then, to desist from gardening?

Having then from nature abundant means for examining the statements
made, we ought to discover the sequence of the truth. Wherefore also we
are rightly condemned, if we do not assent to what we ought to obey,
and do not distinguish what is hostile, and unseemly, and unnatural,
and false, from what is true, consistent, and seemly, and according to
nature. And these means must be employed in order to attain to the
knowledge of the real truth.

This pretext is then, in the case of the Greeks, futile; for those who
are willing may find the truth. But in the case of those who adduce
unreasonable excuses, their condemnation is unanswerable. For whether
do they deny or admit that there is such a thing as demonstration? I am
of opinion that all will make the admission, except those who take away
the senses. There being demonstration, then, it is necessary to
condescend to questions, and to ascertain by way of demonstration by
the Scriptures themselves how the heresies failed, and how in the truth
alone and in the ancient Church is both the exactest knowledge, and the
truly best set of principles (airesis). [3662]

Now, of those who diverge from the truth, some attempt to deceive
themselves alone, and some also their neighbours. Those, then, who are
called (doxosophoi) wise in their own opinions, who think that they
have found the truth, but have no true demonstration, deceive
themselves in thinking that they have reached a resting place. And of
whom there is no inconsiderable multitude, who avoid investigations for
fear of refutations, and shun instructions for fear of condemnation.
But those who deceive those who seek access to them are very astute;
who, aware that they know nothing, yet darken the truth with plausible
arguments.

But, in my opinion, the nature of plausible arguments is of one
character, and that of true arguments of another. And we know that it
is necessary that the appellation of the heresies should be expressed
in contradistinction to the truth; from which the Sophists, drawing
certain things for the destruction of men, and burying them in human
arts invented by themselves, glory rather in being at the head of a
School than presiding over the Church. [3663]
__________________________________________________________________
[3658] [Matt. xiii. 28. But for our Lord's foreshowing, the existence of so much evil in the Church would be the greatest stumbling-block of the faithful.]
[3659] The "eccleisastical canon" here recognised, marks the existence, at this period, of canon-law. See Bunsen, Hippol., book iii. p. 105.]
[3660] 1 Cor. xi. 19.
[3661] dokimous, same word as above translated "approved."
[3662] [A most important testimony to the primitive rule of faith. Negatively it demonstrates the impossibility of any primitive conception of the modern Trent doctrine, that the holder of a particular see is the arbiter of truth and the end of controversy.]
[3663] [A just comment on the late Vatican Council, and its shipwreck of the faith. See Janus, Pope and Council, p. 182.]
__________________________________________________________________

Chapter XVI.--Scripture the Criterion by Which Truth and Heresy are Distinguished. [3664]

But those who are ready to toil in the most excellent pursuits, will
not desist from the search after truth, till they get the demonstration
from the Scriptures themselves.

There are certain criteria common to men, as the senses; and others
that belong to those who have employed their wills and energies in what
is true,--the methods which are pursued by the mind and reason, to
distinguish between true and false propositions.

Now, it is a very great thing to abandon opinion, by taking one's stand
between accurate knowledge and the rash wisdom of opinion, and to know
that he who hopes for everlasting rest knows also that the entrance to
it is toilsome "and strait." And let him who has once received the
Gospel, even in the very hour in which he has come to the knowledge of
salvation, "not turn back, like Lot's wife," as is said; and let him
not go back either to his former life, which adheres to the things of
sense, or to heresies. For they form the character, not knowing the
true God. "For he that loveth father or mother more than Me," the
Father and Teacher of the truth, who regenerates and creates anew, and
nourishes the elect soul, "is not worthy of Me"--He means, to be a son
of God and a disciple of God, and at the same time also to be a friend,
and of kindred nature. "For no man who looks back, and puts his hand to
the plough, is fit for the kingdom of God." [3665]

But, as appears, many even down to our own time regard Mary, on account
of the birth of her child, as having been in the puerperal state,
although she was not. For some say that, after she brought forth, she
was found, when examined, to be a virgin. [3666]

Now such to us are the Scriptures of the Lord, which gave birth to the
truth and continue virgin, in the concealment of the mysteries of the
truth. "And she brought forth, and yet brought not forth," [3667] says
the Scripture; as having conceived of herself, and not from
conjunction. Wherefore the Scriptures have conceived to Gnostics; but
the heresies, not having learned them, dismissed them as not having
conceived.

Now all men, having the same judgment, some, following the Word
speaking, frame for themselves proofs; while others, giving themselves
up to pleasures, wrest Scripture, in accordance with their lusts.
[3668] And the lover of truth, as I think, needs force of soul. For
those who make the greatest attempts must fail in things of the highest
importance; unless, receiving from the truth itself the rule of the
truth, they cleave to the truth. But such people, in consequence of
falling away from the right path, err in most individual points; as you
might expect from not having the faculty for judging of what is true
and false, strictly trained to select what is essential. For if they
had, they would have obeyed the Scriptures. [3669]

As, then, if a man should, similarly to those drugged by Circe, become
a beast; so he, who has spurned the ecclesiastical tradition, and
darted off to the opinions of heretical men, has ceased to be a man of
God and to remain faithful to the Lord. But he who has returned from
this deception, on hearing the Scriptures, and turned his life to the
truth, is, as it were, from being a man made a god.

For we have, as the source of teaching, the Lord, both by the prophets,
the Gospel, and the blessed apostles, "in divers manners and at sundry
times," [3670] leading from the beginning of knowledge to the end. But
if one should suppose that another origin [3671] was required, then no
longer truly could an origin be preserved.

He, then, who of himself believes the Scripture and voice of the Lord,
which by the Lord acts to the benefiting of men, is rightly [regarded]
faithful. Certainly we use it as a criterion in the discovery of
things. [3672] What is subjected to criticism is not believed till it
is so subjected; so that what needs criticism cannot be a first
principle. Therefore, as is reasonable, grasping by faith the
indemonstrable first principle, and receiving in abundance, from the
first principle itself, demonstrations in reference to the first
principle, we are by the voice of the Lord trained up to the knowledge
of the truth.

For we may not give our adhesion to men on a bare statement by them,
who might equally state the opposite. But if it is not enough merely to
state the opinion, but if what is stated must be confirmed, we do not
wait for the testimony of men, but we establish the matter that is in
question by the voice of the Lord, which is the surest of all
demonstrations, or rather is the only demonstration; in which knowledge
those who have merely tasted the Scriptures are believers; while those
who, having advanced further, and become correct expounders of the
truth, are Gnostics. Since also, in what pertains to life, craftsmen
are superior to ordinary people, and model what is beyond common
notions; so, consequently, we also, giving a complete exhibition of the
Scriptures from the Scriptures themselves, from faith persuade by
demonstration. [3673]

And if those also who follow heresies venture to avail themselves of
the prophetic Scriptures; in the first place they will not make use of
all the Scriptures, and then they will not quote them entire, nor as
the body and texture of prophecy prescribe. But, selecting ambiguous
expressions, they wrest them to their own opinions, gathering a few
expressions here and there; not looking to the sense, but making use of
the mere words. For in almost all the quotations they make, you will
find that they attend to the names alone, while they alter the
meanings; neither knowing, as they affirm, nor using the quotations
they adduce, according to their true nature.

But the truth is not found by changing the meanings (for so people
subvert all true teaching), but in the consideration of what perfectly
belongs to and becomes the Sovereign God, and in establishing each one
of the points demonstrated in the Scriptures again from similar
Scriptures. Neither, then, do they want to turn to the truth, being
ashamed to abandon the claims of self-love; nor are they able to manage
their opinions, by doing violence to the Scriptures. But having first
promulgated false dogmas to men; plainly fighting against almost the
whole Scriptures, and constantly confuted by us who contradict them;
for the rest, even now partly they hold out against admitting the
prophetic Scriptures, and partly disparage us as of a different nature,
and incapable of understanding what is peculiar to them. And sometimes
even they deny their own dogmas, when these are confuted, being ashamed
openly to own what in private they glory in teaching. For this may be
seen in all the heresies, when you examine the iniquities of their
dogmas. For when they are overturned by our clearly showing that they
are opposed to the Scriptures, [3674] one of two things may be seen to
have been done by those who defend the dogma. For they either despise
the consistency of their own dogmas, or despise the prophecy itself, or
rather their own hope. And they invariably prefer what seems to them to
be more evident to what has been spoken by the Lord through the
prophets and by the Gospel, and, besides, attested and confirmed by the
apostles.

Seeing, therefore, the danger that they are in (not in respect of one
dogma, but in reference to the maintenance of the heresies) of not
discovering the truth; for while reading the books we have ready at
hand, they despise them as useless, but in their eagerness to surpass
common faith, they have diverged from the truth. For, in consequence of
not learning the mysteries of ecclesiastical knowledge, and not having
capacity for the grandeur of the truth, too indolent to descend to the
bottom of things, reading superficially, they have dismissed the
Scriptures. [3675] Elated, then, by vain opinion, they are incessantly
wrangling, and plainly care more to seem than to be philosophers. Not
laying as foundations the necessary first principles of things; and
influenced by human opinions, then making the end to suit them, by
compulsion; on account of being confuted, they spar with those who are
engaged in the prosecution of the true philosophy, and undergo
everything, and, as they say, ply every oar, even going the length of
impiety, by disbelieving the Scriptures, [3676] rather than be removed
from the honours of the heresy and the boasted first seat in their
churches; on account of which also they eagerly embrace that convivial
couch of honour in the Agape, falsely so called.

The knowledge of the truth among us from what is already believed,
produces faith in what is not yet believed; which [faith] is, so to
speak, the essence of demonstration. But, as appears, no heresy has at
all ears to hear what is useful, but opened only to what leads to
pleasure. Since also, if one of them would only obey the truth, he
would be healed.

Now the cure of self-conceit (as of every ailment) is threefold: the
ascertaining of the cause, and the mode of its removal; and thirdly,
the training of the soul, and the accustoming it to assume a right
attitude to the judgments come to. For, just like a disordered eye, so
also the soul that has been darkened by unnatural dogmas cannot
perceive distinctly the light of truth, but even overlooks what is
before it.

They say, then, that in muddy water eels are caught by being blinded.
And just as knavish boys bar out the teacher, so do these shut out the
prophecies from their Church, regarding them with suspicion by reason
of rebuke and admonition. In fact, they stitch together a multitude of
lies and figments, that they may appear acting in accordance with
reason in not admitting the Scriptures. So, then, they are not pious,
inasmuch as they are not pleased with the divine commands, that is,
with the Holy Spirit. And as those almonds are called empty in which
the contents are worthless, not those in which there is nothing; so
also we call those heretics empty, who are destitute of the counsels of
God and the traditions of Christ; bitter, in truth, like the wild
almond, their dogmas originating with themselves, with the exception of
such truths as they could not, by reason of their evidence, discard and
conceal.

As, then, in war the soldier must not leave the post which the
commander has assigned him, so neither must we desert the post assigned
by the Word, whom we have received as the guide of knowledge and of
life. But the most have not even inquired, if there is one that we
ought to follow, and who this is, and how he is to be followed. For as
is the Word, such also must the believer's life be, so as to be able to
follow God, who brings all things to end from the beginning by the
right course.

But when one has transgressed against the Word, and thereby against
God; if it is through becoming powerless in consequence of some
impression being suddenly made, he ought to see to have the impressions
of reasons at hand. And if it is that he has become "common," as the
Scripture [3677] says, in consequence of being overcome the habits
which formerly had sway by over him, the habits must be entirely put a
stop to, and the soul trained to oppose them. And if it appears that
conflicting dogmas draw some away, these must be taken out of the way,
and recourse is to be had to those who reconcile dogmas, and subdue by
the charm of the Scriptures such of the untutored as are timid, by
explaining the truth by the connection of the Testaments. [3678]

But, as appears, we incline to ideas founded on opinion, though they be
contrary, rather than to the truth. For it is austere and grave. Now,
since there are three states of the soul--ignorance, opinion,
knowledge--those who are in ignorance are the Gentiles, those in
knowledge, the true Church, and those in opinion, the Heretics.
Nothing, then, can be more clearly seen than those, who know, making
affirmations about what they know, and the others respecting what they
hold on the strength of opinion, as far as respects affirmation without
proof.

They accordingly despise and laugh at one another. And it happens that
the same thought is held in the highest estimation by some, and by
others condemned for insanity. And, indeed, we have learned that
voluptuousness, which is to be attributed to the Gentiles, is one
thing; and wrangling, which is preferred among the heretical sects, is
another; and joy, which is to be appropriated to the Church, another;
and delight, which is to be assigned to the true Gnostic, another. And
as, if one devote himself to Ischomachus, he will make him a farmer;
and to Lampis, a mariner; and to Charidemus, a military commander; and
to Simon, an equestrian; and to Perdices, a trader; and to Crobylus, a
cook; and to Archelaus, a dancer; and to Homer, a poet; and to Pyrrho,
a wrangler; and to Demosthenes, an orator; and to Chrysippus, a
dialectician; and to Aristotle, a naturalist; and to Plato, a
philosopher: so he who listens to the Lord, and follows the prophecy
given by Him, will be formed perfectly in the likeness of the
teacher--made a god going about in flesh. [3679]

Accordingly, those fall from this eminence who follow not God whither
He leads. And He leads us in the inspired Scriptures.

Though men's actions are ten thousand in number, the sources of all sin
are but two, ignorance and inability. And both depend on ourselves;
inasmuch as we will not learn, nor, on the other hand, restrain lust.
And of these, the one is that, in consequence of which people do not
judge well, and the other that, in consequence of which they cannot
comply with right judgments. For neither will one who is deluded in his
mind be able to act rightly, though perfectly able to do what he knows;
nor, though capable of judging what is requisite, will he keep himself
free of blame, if destitute of power in action. Consequently, then,
there are assigned two kinds of correction applicable to both kinds of
sin: for the one, knowledge and clear demonstration from the testimony
of the Scriptures; and for the other, the training according to the
Word, which is regulated by the discipline of faith and fear. And both
develop into perfect love. For the end of the Gnostic here is, in my
judgment, twofold,--partly scientific contemplation, partly action.

Would, then, that these heretics would learn and be set right by these
notes, and turn to the sovereign God! But if, like the deaf serpents,
they listen not to the song called new, though very old, may they be
chastised by God, and undergo paternal admonitions previous to the
Judgment, till they become ashamed and repent, but not rush through
headlong unbelief, and precipitate themselves into judgment.

For there are partial corrections, which are called chastisements,
which many of us who have been in transgression incur, by falling away
from the Lord's people. But as children are chastised by their teacher,
or their father, so are we by Providence. But God does not punish, for
punishment is retaliation for evil. He chastises, however, for good to
those who are chastised, collectively and individually.

I have adduced these things from a wish to avert those, who are eager
to learn, from the liability to fall into heresies, and out of a desire
to stop them from superficial ignorance, or stupidity, or bad
disposition, or whatever it should be called. And in the attempt to
persuade and lead to the truth those who are not entirely incurable, I
have made use of these words. For there are some who cannot bear at all
to listen to those who exhort them to turn to the truth; and they
attempt to trifle, pouring out blasphemies against the truth, claiming
for themselves the knowledge of the greatest things in the universe,
without having learned, or inquired, or laboured, or discovered the
consecutive train of ideas,--whom one should pity rather than hate for
such perversity.

But if one is curable, able to bear (like fire or steel) the
outspokenness of the truth, which cuts away and burns their false
opinions, let him lend the ears of the soul. And this will be the case,
unless, through the propensity to sloth, they push truth away, or
through the desire of fame, endeavour to invent novelties. For those
are slothful who, having it in their power to provide themselves with
proper proofs for the divine Scriptures from the Scriptures themselves,
select only what contributes to their own pleasures. And those have a
craving for glory who voluntarily evade, by arguments of a diverse
sort, the things delivered by the blessed apostles and teachers, which
are wedded to inspired words; opposing the divine tradition by human
teachings, in order to establish the heresy. [3680] For, in truth, what
remained to be said--in ecclesiastical knowledge I mean--by such men,
Marcion, for example, or Prodicus, and such like, who did not walk in
the right way? For they could not have surpassed their predecessors in
wisdom, so as to discover anything in addition to what had been uttered
by them; for they would have been satisfied had they been able to learn
the things laid down before.

Our Gnostic then alone, having grown old in the Scriptures, and
maintaining apostolic and ecclesiastic orthodoxy in doctrines, lives
most correctly in accordance with the Gospel, and discovers the proofs,
for which he may have made search (sent forth as he is by the Lord),
from the law and the prophets. For the life of the Gnostic, in my view,
is nothing but deeds and words corresponding to the tradition of the
Lord. But "all have not knowledge. For I would not have you to be
ignorant, brethren," says the apostle, "that all were under the cloud,
and partook of spiritual meat and drink;" [3681] clearly affirming that
all who heard the word did not take in the magnitude of knowledge in
deed and word. Wherefore also he added: "But with all of them He was
not well pleased." Who is this? He who said, "Why do you call Me Lord,
and do not the will of My Father?" [3682] That is the Saviour's
teaching, which to us is spiritual food, and drink that knows no
thirst, the water of gnostic life. Further it is said, knowledge is
said "to puff up." To whom we say: Perchance seeming knowledge is said
to puff up, if one [3683] suppose the expression means "to be swollen
up." But if, as is rather the case, the expression of the apostle
means, "to entertain great and true sentiments," the difficulty is
solved. Following, then, the Scriptures, let us establish what has been
said: "Wisdom," says Solomon, "has inflated her children." For the Lord
did not work conceit by the particulars of His teaching; but He
produces trust in the truth and expansion of mind, in the knowledge
that is communicated by the Scriptures, and contempt for the things
which drag into sin, which is the meaning of the expression "inflated."
It teaches the magnificence of the wisdom implanted in her children by
instruction. Now the apostle says, "I will know not the speech of those
that are puffed up, but the power;" [3684] if ye understand the
Scriptures magnanimously (which means truly; for nothing is greater
than truth). For in that lies the power of the children of wisdom who
are puffed up. He says, as it were, I shall know if ye rightly
entertain great thoughts respecting knowledge. "For God," according to
David, "is known in Judea," that is, those that are Israelites
according to knowledge. For Judea is interpreted "Confession." It is,
then, rightly said by the apostle, "This Thou, shall not commit
adultery, Thou shall not steal, Thou shalt not covet; and if there be
any other commandment, it is comprehended in this word, Thou shalt love
thy neighbour as thyself." [3685]

For we must never, as do those who follow the heresies, adulterate the
truth, or steal the canon of the Church, by gratifying our own lusts
and vanity, by defrauding our neighbours; whom above all it is our
duty, in the exercise of love to them, to teach to adhere to the truth.
It is accordingly expressly said, "Declare among the heathen His
statutes," that they may not be judged, but that those who have
previously given ear may be converted. But those who speak
treacherously with their tongues have the penalties that are on record.
[3686]
__________________________________________________________________
[3664] [One of the most important testimonies of primitive antiquity. [129]Elucidation III.]
[3665] Luke ix. 62.
[3666] [A reference to the sickening and profane history of an apocryphal book, hereafter to be noted. But this language is most noteworthy as an absolute refutation of modern Mariolatry.]
[3667] Tertullian, who treats of the above-mentioned topic, attributes these words to Ezekiel: but they are sought for in vain in Ezekiel, or in any other part of Scripture. [The words are not found in Ezekiel, but such was his understanding of Ezek. xliv. 2.]
[3668] [2 Pet. iii. 16.]
[3669] [Nothing is Catholic dogma, according to our author, that is not proved by the Scriptures.]
[3670] Heb. i. 1.
[3671] [Absolutely exclusive of any other source of dogma, than "the faith once delivered to the saints." Jude 3; Gal. i. 6-9.]
[3672] [te kuriake graphe ... aute chrometha kriterio. Can anything be more decisive, save what follows?]
[3673] [An absolute demonstration of the rule of Catholic faith against the Trent dogmas.]
[3674] [Opposition to the Scriptures is the self-refutation of false dogma.]
[3675] [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.]
[3676] [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.]
[3677] An apocryphal Scripture probably.
[3678] [At every point in this chapter, the student may recognise the primitive rule of faith clearly established.]
[3679] [Strong as this language is, it is based on 2 Pet. i. 4.]
[3680] [The divine tradition is here identified with "things delivered by the blessed apostles."]
[3681] 1 Cor. x. 1, 3, 4.
[3682] Luke vi. 46, combined with Matt. vii. 21.
[3683] ee tis instead of hetis.
[3684] 1 Cor. iv. 19.
[3685] Rom. xiii. 9.
[3686] [When we reach The Commonitory of Vincent of Lerins (a.d. 450), we shall find a strict adherence to what is taught by Clement.]
__________________________________________________________________

Chapter XVII.--The Tradition of the Church Prior to that of the Heresies.

Those, then, that adhere to impious words, and dictate them to others,
inasmuch as they do not make a right but a perverse use of the divine
words, neither themselves enter into the kingdom of heaven, nor permit
those whom they have deluded to attain the truth. But not having the
key of entrance, but a false (and as the common phrase expresses it), a
counterfeit key (antikleis), by which they do not enter in as we enter
in, through the tradition of the Lord, by drawing aside the curtain;
but bursting through the side-door, and digging clandestinely through
the wall of the Church, and stepping over the truth, they constitute
themselves the Mystagogues [3687] of the soul of the impious.

For that the human assemblies which they held were posterior to the
Catholic Church [3688] requires not many words to show.

For the teaching of our Lord at His advent, beginning with Augustus and
Tiberius, was completed in the middle of the times of Tiberius. [3689]

And that of the apostles, embracing the ministry of Paul, ends with
Nero. It was later, in the times of Adrian the king, that those who
invented the heresies arose; and they extended to the age of Antoninus
the elder, as, for instance, Basilides, though he claims (as they
boast) for his master, Glaucias, the interpreter of Peter.

Likewise they allege that Valentinus was a hearer of Theudas. [3690]
And he was the pupil of Paul. For Marcion, who arose in the same age
with them, lived as an old man with the younger [3691] [heretics]. And
after him Simon heard for a little the preaching of Peter.

Such being the case, it is evident, from the high antiquity and perfect
truth of the Church, that these later heresies, and those yet
subsequent to them in time, were new inventions falsified [from the
truth].

From what has been said, then, it is my opinion that the true Church,
that which is really ancient, is one, and that in it those who
according to God's purpose are just, are enrolled. [3692] For from the
very reason that God is one, and the Lord one, that which is in the
highest degree honourable is lauded in consequence of its singleness,
being an imitation of the one first principle. In the nature of the
One, then, is associated in a joint heritage the one Church, which they
strive to cut asunder into many sects.

Therefore in substance and idea, in origin, in pre-eminence, we say
that the ancient and Catholic [3693] Church is alone, collecting as it
does into the unity of the one faith--which results from the peculiar
Testaments, or rather the one Testament in different times by the will
of the one God, through one Lord--those already ordained, whom God
predestinated, knowing before the foundation of the world that they
would be righteous.

But the pre-eminence of the Church, as the principle of union, is, in
its oneness, in this surpassing all things else, and having nothing
like or equal to itself. But of this afterwards.

Of the heresies, some receive their appellation from a [person's] name,
as that which is called after Valentinus, and that after Marcion, and
that after Basilides, although they boast of adducing the opinion of
Matthew [without truth]; for as the teaching, so also the tradition of
the apostles was one. Some take their designation from a place, as the
Peratici; some from a nation, as the [heresy] of the Phrygians; some
from an action, as that of the Encratites; and some from peculiar
dogmas, as that of the Docetae, and that of the Haermatites; and some
from suppositions, and from individuals they have honoured, as those
called Cainists, and the Ophians; and some from nefarious practices and
enormities, as those of the Simonians called Entychites.
__________________________________________________________________
[3687] Those who initiate into the mysteries.
[3688] [See the quotation from Milman, p. 166, supra.]
[3689] He men gar tou Kuriou kata ten parousian didaskalia, apo Augoustou kai Tiberiou Kaisaros, arxamene, mesounton ton Augoustou chronon teleioutai. In the translation, the change recommended, on high authority, of Augoustou into Tiberiou in the last clause, is adopted, as on the whole the best way of solving the unquestionable difficulty here. If we retain Augoustou, the clause must then be made nparenthetical, and the sense would be: "For the teaching of the Lord on His advent, beginning with Augustus and Tiberius (in the middle of the times of Augustus), was completed." The objection to this (not by any means conclusive) is, that it does not specify the end of the period. The first 15 years of the life of our Lord were the last 15 of the reign of Augustus; and in the 15th year of the reign of his successor Tiberius our Lord was baptized. Clement elsewhere broaches the singular opinion, that our Lord's ministry lasted only a year, and, consequently that He died in the year in which He was baptized. As Augustus reigned, according to one of the chronologies of Clement, 43, and according to the other 46 years 4 months 1 day, and Tiberius 22 or 26 years 6 months 19 days, the period of the teacing of the Gospel specified above began during the reign of Augustus, and ended during the reign of Tiberius.
[3690] Theodadi akekoenai is the reading, which eminent authorities (Bentley, Grabe, etc.) have changed into Theoda (or Theuda) diakekoenai.
[3691] Much learning and ingenuity have been expended on this sentence, nwhich, read as it stands in the text, appears to state that Marcion was an old man while Baslides and Valentinus were young men; and that Simon (Magus) was posterior to them in time. Marcion was certainly not an old man when Valentinus and Basilides were young men, as they flourished in the first half of the second century, and he was born about the beginning of it. The difficulty in regard to Simon is really best got over by supposing the Clement, speaking of these heresiarchs in ascending order, ndescribes Marcion as further back in time; which sense meth' on of course will bear, although it does seem somewhat harsh, as "after" thus means "before."
[3692] [This chapter illustrates what the Nicene Fathers understood by their language about the "One Holy Catholic and Apostolic Church."]
[3693] [I restore this important word of the Greek text, enfeebled by the translator, who renders it by the word "universal", which, though not wrong, disguises the force of the argument.]
__________________________________________________________________

Chapter XVIII--The Distinction Between Clean and Unclean Animals in the Law Symbolical of the Distinction Between the Church, and Jews, and Heretics.

After showing a little peep-hole to those who love to contemplate the
Church from the law of sacrifices respecting clean and unclean animals
(inasmuch as thus the common Jews and the heretics are distinguished
mystically from the divine Church), let us bring the discourse to a
close.

For such of the sacrifices as part the hoof, and ruminate, the
Scripture represents as clean and acceptable to God; since the just
obtain access to the Father and to the Son by faith. For this is the
stability of those who part the hoof, those who study the oracles of
God night and day, and ruminate them in the soul's receptacle for
instructions; which gnostic exercise the Law expresses under the figure
of the rumination of the clean animal. But such as have neither the one
nor the other of those qualities it separates as unclean.

Now those that ruminate, but do not part the hoof, indicate the
majority of the Jews, who have indeed the oracles of God, but have not
faith, and the step which, resting on the truth, conveys to the Father
by the Son. Whence also this kind of cattle are apt to slip, not having
a division in the foot, and not resting on the twofold support of
faith. For "no man," it is said, "knoweth the Father, but he to whom
the Son shall reveal Him." [3694]

And again, those also are likewise unclean that part the hoof, but do
not ruminate. [3695] For these point out the heretics, who indeed go
upon the name of the Father and the Son, but are incapable of
triturating and grinding down the clear declaration of the oracles, and
who, besides, perform the works of righteousness coarsely and not with
precision, if they perform them at all. To such the Lord says, "Why
will ye call me Lord, Lord, and do not the things which I say?" [3696]

And those that neither part the hoof nor chew the cud are entirely
unclean.


"But ye Megareans," says Theognis, "are neither third, nor fourth,

Nor twelfth, neither in reckoning nor in number,"

"but as chaff which the wind drives away from the face of the earth,"
[3697] and as a drop from a vessel." [3698]

These points, then, having been formerly thoroughly treated, and the
department of ethics having been sketched summarily in a fragmentary
way, as we promised; and having here and there interspersed the dogmas
which are the germs [3699] of true knowledge, so that the discovery of
the sacred traditions may not be easy to any one of the uninitiated,
let us proceed to what we promised.

Now the Miscellanies are not like parts laid out, planted in regular
order for the delight of the eye, but rather like an umbrageous and
shaggy hill, planted with laurel, and ivy, and apples, and olives, and
figs; the planting being purposely a mixture of fruit-bearing and
fruitless trees, since the composition aims at concealment, on account
of those that have the daring to pilfer and steal the ripe fruits; from
which, however, the husbandmen, transplanting shoots and plants, will
adorn a beautiful park and a delightful grove.

The Miscellanies, then, study neither arrangement nor diction; since
there are even cases in which the Greeks on purpose wish that ornate
diction should be absent, and imperceptibly cast in the seed of dogmas,
not according to the truth, rendering such as may read laborious and
quick at discovery. For many and various are the baits for the various
kinds of fishes.

And now, after this seventh Miscellany of ours, we shall give the
account of what follows in order from another commencement. [3700]
__________________________________________________________________
[3694] Luke x. 22.
[3695] [The swine, e.g., has the parted hoof, but does not ruminate; hence he is the hypocrite,--an outward sign with no inward quality to correspond, the foulest of the unclean.]
[3696] Luke vi. 46.
[3697] Ps. i. 4.
[3698] Isa. xl. 15.
[3699] [Clement regards dogma as framing practical morals. The comment is found in the history of nations, nominally Christian.]
[3700] [The residue is lost, for the eighth book has little conection with the Gnostic as hitherto developed.]

The Pastor of Hermas - Introductions

The Pastor of Hermas: Book 1

The Pastor of Hermas: Book 2

The Pastor of Hermas: Book 3

Tatian the Assyrian's Address to the Greeks

Fragments - Tatian the Assyrian

Theophilus of Antioch - Introduction

Theophilus of Antioch to Autolycus: Book 1

Theophilus of Antioch to Autolycus: Book 2

Theophilus of Antioch to Autolycus: Book 3

Athenagoras

A Plea for Christians by Athenagoras the Athenian: Philosopher and Christian

The Treatise of Athenagoras the Athenian, Philosopher and Christian, on the Resurrection of the Dead

Clement of Alexandria - Introductory Note

Exhortation to the Heathen

The Instructor (Paedagogus) - Book 1

The Instructor (Paedagogus) - Book 2

The Instructor (Paedagogus) - Book 3

Elucidations - Clement of Alexandria

The Stromata, or Miscellanies - Book 1

Elucidations - Purpose of the Stromata

The Stromata, or Miscellanies - Book 2

Elucidations - The Stromata, Book 2

The Stromata, or Miscellanies - Book 3

The Stromata, or Miscellanies - Book 4

Elucidations - The Stromata, Book 4

The Stromata, or Miscellanies - Book 5

Elucidations - The Stromata, Book 5

The Stromata, or Miscellanies - Book 6

Elucidations - The Stromata, Book 6

The Stromata, or Miscellanies - Book 7

Elucidations - The Stromata, Book 7

The Stromata, or Miscellanies - Book 8

Elucidations - The Stromata, Book 8

Fragments of Clemens Alexandrinus

Clemens Alexandrinus on the Salvation of the Rich Man

Elucidations - Clemens Alexandrinus on the Salvation of the Rich Man