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{"author":null,"backreferences":[{"context_html":"<p class=\"drop-cap p-left\">Ac Valentiniani quidem, qui desuper ex divinis emissionibus deduxere\r\nconjugationes, acceptum habent matrimonium: Basilidis autem sectatores,\r\n“Cum interrogassent, inquiunt, apostoli, num sit melius uxorem non\r\nducere, dicunt respondisse Dominum: ‘Non omnes capiunt verbum hoc. Sunt\r\nenim eunuchi alii a nativitate, alii vero a necessitate.’”<a class=\"fnanchor pginternal\" href=\"#Footnote_263\" id=\"FNanchor_263\">[263]</a> Hoc\r\ndictum autem sic interpretantur: “Quidam ex quo nati sunt, naturaliter\r\nfeminam aversantur, qui quidem hoc naturali utentes temperamento,\r\nrecte faciunt, si uxorem non ducant. Hi, inquiunt, eunuchi sunt\r\nex nativitate. Qui autem sunt a necessitate, ii sunt theatrici\r\nexercitatores, qui, gloriæ studio retracti, se continent. Quinetiam\r\nqui casu aliquo excisi sunt, eunuchi facti sunt per necessitatem. Qui\r\nitaque eunuchi fiunt per necessitatem, non fiunt eunuchi secundum\r\nlogon, seu rationem. Qui autem regni sempiterni gratia seipsos\r\ncastrarunt, id ad declinandas, inquiunt, conjugii molestias fecerunt,\r\nquod procurandæ rei familiaris onus ac sollicitudinem timerent. Et\r\nillud: ‘Melius est nubere quam uri,’<a class=\"fnanchor pginternal\" href=\"#Footnote_264\" id=\"FNanchor_264\">[264]</a> dicentem Apostolum aiunt\r\nvelle: Ne animam tuam in ignem injicias, noctu et interdiu resistens,\r\net timens ne a continentia excidas. Nam cum in resistendo occupata\r\nfuerit anima, a spe est divisa”—“Patienter igitur sustine,”<span class=\"pagenum\" id=\"Page_85\">[85]</span> inquit\r\nhis verbis Isidorus in <i>Moralibus</i>, “contentiosam mulierem, ne a\r\nDei gratia avellaris; et cum ignem in semine excreveris, cum bona ores\r\nconscientia. Quando autem, inquit, tua gratiarum actio delapsa fuerit\r\nin petitionem, et deinceps steteris, ut tamen labi ac titubare non\r\ndesinas, duc uxorem. Sin est aliquis juvenis, vel pauper, vel infirmus,\r\net non ei libet logo, seu rationi, convenienter uxorem ducere, is a\r\nfratre ne discedat; dicat: Ingressus sum in sancta, nihil possum pati.\r\nQuod si eum suspicio aliqua subeat, dicat: Frater, impone mihi manum,\r\nne peccem; et confestim tum in mente, tum in corpore opem experietur.\r\nVelit modo quod bonum est perficere, et assequetur. Nonnunquam autem\r\nore tenus dicimus: Nolumus peccare; animus autem noster propendet in\r\npeccatum. Qui est ejusmodi, propter metum, quod vult, non facit, ne ei\r\nconstituatur supplicium. At hominum generi quædam necessaria sunt ac\r\nnaturalia duntaxat. Quod indumentis egeat, necessarium simul est et\r\nnaturale: est autem venerea voluptas naturalis, sed non necessaria.”\r\nHas voces adduxi ad reprehendendos Basilidianos, qui non recte\r\nvivunt, ut qui vel peccandi potestatem habeant propter perfectionem,\r\nvel omnino quidem natura salvi futuri sint, etsi nunc peccent, quod\r\nnaturæ dignitate sunt electi. Neque vero primi dogmatum architecti\r\neorumdem perpetrandorum potestatem illis faciunt. Ne ergo Christi\r\nnomen suspicientes, et iis, qui sunt in gentibus intemperantissimi,\r\nincontinentius viventes, nomini maledictum inurant. “Qui enim sunt\r\nejusmodi, pseudapostoli, operarii dolosi,” usque ad illud: “Quorum\r\nfinis erit secundum opera eorum.”<a class=\"fnanchor pginternal\" href=\"#Footnote_265\" id=\"FNanchor_265\">[265]</a> Est ergo continentia, corporis\r\ndespicientia secundum confessionem in Deum; non solum enim in rebus\r\nvenereis, sed etiam in aliis, quæ anima perperam concupiscit, non\r\ncontenta necessariis, versatur continentia. Est autem et in lingua,\r\net in acquirendo, et in utendo, et in concupiscendo continentia.\r\nNon docet autem ea solummodo esse temperantes, siquidem præbet\r\nnobis temperantiam, ut quæ sit divina potestas et gratia. Dicendum\r\nest ergo, quidnam nostris videatur de eo, quod est propositum.\r\nNos quidem castitatem, et eos, quibus hoc a Deo datum est, beatos\r\ndicimus:<span class=\"pagenum\" id=\"Page_86\">[86]</span> monogamiam autem, et quæ consistit in uno solum matrimonio,\r\nhonestatem admiramur; dicentes tamen oportere aliorum misereri, et\r\n“alterum alterius onera portare,”<a class=\"fnanchor pginternal\" href=\"#Footnote_266\" id=\"FNanchor_266\">[266]</a> ne “quis, cum” recte “stare\r\nvideatur,”<a class=\"fnanchor pginternal\" href=\"#Footnote_267\" id=\"FNanchor_267\">[267]</a> ipse quoque “cadat.” De secundis autem nuptiis: “Si\r\nuraris,” inquit Apostolus, “jungere matrimonio.”<a class=\"fnanchor pginternal\" href=\"#Footnote_268\" id=\"FNanchor_268\">[268]</a></p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK III.","CAPUT I. 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