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{"author":null,"backreferences":[{"context_html":"<p>The conversion, however, which leads to divine things, the Stoics\r\nsay, is effected by a change, the soul being changed to wisdom. And\r\nPlato: “On the soul taking a turn to what is better, and a change from\r\na kind of nocturnal day.” Now the philosophers also allow the good\r\nman an exit from life in accordance with reason, in the case of one\r\ndepriving him of active exertion, so that the hope of action is no\r\nlonger left him. And the judge who compels us to deny Him whom we love,\r\nI regard as showing who is and who is not the friend of God. In that\r\ncase there is not left ground for even examining what one prefers—the\r\nmenaces of man or the love of God. And abstinence from vicious acts\r\nis found, somehow, [to result in] the diminution and extinction of\r\nvicious propensities,<span class=\"pagenum\" id=\"Page_152\">[152]</span> their energy being destroyed by inaction. And\r\nthis is the import of “Sell what thou hast, and give to the poor, and\r\ncome, follow me”<a class=\"fnanchor pginternal\" href=\"#Footnote_505\" id=\"FNanchor_505\">[505]</a>—that is, follow what is said by the Lord. Some\r\nsay that by what “thou hast” He designated the things in the soul,\r\nof a nature not akin to it, though how these are bestowed on the\r\npoor they are not able to say. For God dispenses to all according to\r\ndesert, His distribution being righteous. Despising, therefore, the\r\npossessions which God apportions to thee in thy magnificence, comply\r\nwith what is spoken by me; haste to the ascent of the Spirit, being\r\nnot only justified by abstinence from what is evil, but in addition\r\nalso perfected, by Christlike beneficence.<a class=\"fnanchor pginternal\" href=\"#Footnote_506\" id=\"FNanchor_506\">[506]</a> In this instance He\r\nconvicted the man, who boasted that he had fulfilled the injunctions\r\nof the law, of not loving his neighbour; and it is by beneficence that\r\nthe love which, according to the gnostic ascending scale, is lord of\r\nthe Sabbath, proclaims itself. We must then, according to my view,\r\nhave recourse to the word of salvation neither from fear of punishment\r\nnor promise of a gift, but on account of the good itself. Such, as do\r\nso, stand on the right hand of the sanctuary; but those who think that\r\nby the gift of what is perishable they shall receive in exchange what\r\nbelongs to immortality are in the parable of the two brothers called\r\n“hirelings.” And is there not some light thrown here on the expression\r\n“in the likeness and image,” in the fact that some live according to\r\nthe likeness of Christ, while those who stand on the left hand live\r\naccording to their image? There are then two things proceeding from\r\nthe truth, one root lying beneath both,—the choice being, however,\r\nnot equal, or rather the difference that is in the choice not being\r\nequal. To choose by way of imitation differs, as appears to me, from\r\nthe choice of him who chooses according to knowledge, as that which\r\nis set on fire differs from that which is illuminated. Israel, then,\r\nis the light of the likeness which is according to the Scripture.\r\nBut the image is another thing. What means the parable of Lazarus,\r\nby showing the image of the rich and poor? And what the saying, “No\r\nman can serve two masters, God and<span class=\"pagenum\" id=\"Page_153\">[153]</span> Mammon?”—the Lord so terming the\r\nlove of money. For instance, the covetous, who were invited, responded\r\nnot to the invitation to the supper, not because of their possessing\r\nproperty, but of their inordinate affection to what they possessed.\r\n“The foxes,” then, have holes. He called those evil and earthly men who\r\nare occupied about the wealth which is mined and dug from the ground,\r\nfoxes. Thus also, in reference to Herod: “Go, tell that fox, Behold,\r\nI cast out devils, and perform cures to-day and to-morrow, and the\r\nthird day I shall be perfected.”<a class=\"fnanchor pginternal\" href=\"#Footnote_507\" id=\"FNanchor_507\">[507]</a> For He applied the name “fowls\r\nof the air” to those who were distinct from the other birds—those\r\nreally pure, those that have the power of flying to the knowledge of\r\nthe heavenly Word. For not riches only, but also honour, and marriage,\r\nand poverty, have ten thousand cares for him who is unfit for them.\r\nAnd those cares He indicated in the parable of the fourfold seed,\r\nwhen He said that “the seed of the word which fell unto the thorns”\r\nand hedges was choked by them, and could not bring forth fruit. It is\r\ntherefore necessary to learn how to make use of every occurrence, so\r\nas by a good life, according to knowledge, to be trained for the state\r\nof eternal life. For it said, “I saw the wicked exalted and towering\r\nas the cedars of Lebanon; and I passed,” says the Scripture, “and,\r\nlo, he was not; and I sought him, and his place was not found. Keep\r\ninnocence, and look on uprightness: for there is a remnant to the man\r\nof peace.”<a class=\"fnanchor pginternal\" href=\"#Footnote_508\" id=\"FNanchor_508\">[508]</a> Such will he be who believes unfeignedly with his whole\r\nheart, and is tranquil in his whole soul. “For the different people\r\nhonours me with their lips, but their heart is far from the Lord.”<a class=\"fnanchor pginternal\" href=\"#Footnote_509\" id=\"FNanchor_509\">[509]</a>\r\n“They bless with their mouth, but they curse in their heart.”<a class=\"fnanchor pginternal\" href=\"#Footnote_510\" id=\"FNanchor_510\">[510]</a>\r\n“They loved Him with their mouth, and lied to Him with their tongue;\r\nbut their heart was not right with Him, and they were not faithful\r\nto His covenant.” Wherefore “let the false lips become speechless,\r\nand let the Lord destroy the boastful tongue: those who say, We shall\r\nmagnify our tongue, and our lips are our own; who is Lord over us? For\r\nthe<span class=\"pagenum\" id=\"Page_154\">[154]</span> affliction of the poor and the groaning of the needy now will I\r\narise, saith the Lord; I will set him in safety; I will speak out in\r\nhis case.”<a class=\"fnanchor pginternal\" href=\"#Footnote_511\" id=\"FNanchor_511\">[511]</a> For it is to the humble that Christ belongs, who do\r\nnot exalt themselves against His flock. “Lay not up for yourselves,\r\ntherefore, treasures on the earth, where moth and rust destroy, and\r\nthieves break through and steal,”<a class=\"fnanchor pginternal\" href=\"#Footnote_512\" id=\"FNanchor_512\">[512]</a> says the Lord, in reproach\r\nperchance of the covetous, and perchance also of those who are simply\r\nanxious and full of cares, and those too who indulge their bodies. For\r\namours, and diseases, and evil thoughts “break through” the mind and\r\nthe whole man. But our true “treasure” is where what is allied to our\r\nmind is, since it bestows the communicative power of righteousness,\r\nshowing that we must assign to the habit of our old conversation what\r\nwe have acquired by it, and have recourse to God, beseeching mercy. He\r\nis, in truth, “the bag that waxeth not old,” the provisions of eternal\r\nlife, “the treasure that faileth not in heaven.”<a class=\"fnanchor pginternal\" href=\"#Footnote_513\" id=\"FNanchor_513\">[513]</a> “For I will have\r\nmercy on whom I will have mercy,”<a class=\"fnanchor pginternal\" href=\"#Footnote_514\" id=\"FNanchor_514\">[514]</a> saith the Lord. And they say\r\nthose things to those who wish to be poor for righteousness’ sake. For\r\nthey have heard in the commandment that “the broad and wide way leadeth\r\nto destruction, and many there are who go in by it.”<a class=\"fnanchor pginternal\" href=\"#Footnote_515\" id=\"FNanchor_515\">[515]</a> It is not of\r\nanything else that the assertion is made, but of profligacy, and love\r\nof women, and love of glory, and ambition, and similar passions. For\r\nso He says, “Fool, this night shall thy soul be required of thee; and\r\nwhose shall those things be which thou hast prepared?”<a class=\"fnanchor pginternal\" href=\"#Footnote_516\" id=\"FNanchor_516\">[516]</a> And the\r\ncommandment is expressed in these very words, “Take heed, therefore,\r\nof covetousness. For a man’s life does not consist in the abundance of\r\nthose things which he possesses. For what shall it profit a man, if\r\nhe shall gain the whole world, and lose his own soul? or what shall\r\na man give in exchange for his soul?”<a class=\"fnanchor pginternal\" href=\"#Footnote_517\" id=\"FNanchor_517\">[517]</a> “Wherefore I say, Take no\r\nthought for your life, what ye shall eat; neither for your body, what\r\nye shall put on. For your life is more than meat, and your body than\r\nraiment.”<a class=\"fnanchor pginternal\" href=\"#Footnote_518\" id=\"FNanchor_518\">[518]</a> And<span class=\"pagenum\" id=\"Page_155\">[155]</span> again, “For your Father knoweth that ye have need\r\nof all these things.” “But seek first the kingdom of heaven, and its\r\nrighteousness,” for these are the great things, and the things which\r\nare small and appertain to this life “shall be added to you.”<a class=\"fnanchor pginternal\" href=\"#Footnote_519\" id=\"FNanchor_519\">[519]</a> Does\r\nHe not plainly then exhort us to follow the gnostic life, and enjoin\r\nus to seek the truth in word and deed? Therefore Christ, who trains\r\nthe soul, reckons one rich, not by his gifts, but by his choice. It\r\nis said, therefore, that Zaccheus, or, according to some, Matthew,\r\nthe chief of the publicans, on hearing that the Lord had deigned\r\nto come to him, said, “Lord, and if I have taken anything by false\r\naccusation, I restore him fourfold;” on which the Saviour said, “The\r\nSon of man, on coming to-day, has found that which was lost.”<a class=\"fnanchor pginternal\" href=\"#Footnote_520\" id=\"FNanchor_520\">[520]</a>\r\nAgain, on seeing the rich cast into the treasury according to their\r\nwealth, and the widow two mites, He said “that the widow had cast in\r\nmore than they all,” for “they had contributed of their abundance, but\r\nshe of her destitution.” And because He brought all things to bear on\r\nthe discipline of the soul, He said, “Blessed are the meek: for they\r\nshall inherit the earth.”<a class=\"fnanchor pginternal\" href=\"#Footnote_521\" id=\"FNanchor_521\">[521]</a> And the meek are those who have quelled\r\nthe battle of unbelief in the soul, the battle of wrath, and lust,\r\nand the other forms that are subject to them. And He praises those\r\nmeek by choice, not by necessity. For there are with the Lord both\r\nrewards and “many mansions,” corresponding to men’s lives. “Whosoever\r\nshall receive,” says He, “a prophet in the name of a prophet, shall\r\nreceive a prophet’s reward; and whosoever shall receive a righteous\r\nman in the name of a righteous man, shall receive a righteous man’s\r\nreward; and whoso shall receive one of the least of these my disciples,\r\nshall not lose his reward.”<a class=\"fnanchor pginternal\" href=\"#Footnote_522\" id=\"FNanchor_522\">[522]</a> And again, the differences of virtue\r\naccording to merit, and the noble rewards, He indicated by the hours\r\nunequal in number; and in addition, by the equal reward given to each\r\nof the labourers—that is, salvation, which is meant by the penny—He\r\nindicated the equality of justice; and the difference of those called\r\nHe intimated, by those who worked for unequal portions<span class=\"pagenum\" id=\"Page_156\">[156]</span> of time. They\r\nshall work, therefore, in accordance with the appropriate mansions of\r\nwhich they have been deemed worthy as rewards, being fellow-workers\r\nin the ineffable administration and service.<a class=\"fnanchor pginternal\" href=\"#Footnote_523\" id=\"FNanchor_523\">[523]</a> “Those, then,” says\r\nPlato, “who seem called to a holy life, are those who, freed and\r\nreleased from those earthly localities as from prisons, have reached\r\nthe pure dwelling-place on high.” In clearer terms again he expresses\r\nthe same thing: “Those who by philosophy have been sufficiently purged\r\nfrom those things, live without bodies entirely for all time. Although\r\nthey are enveloped in certain shapes; in the case of some, of air,\r\nand others, of fire.” He adds further: “And they reach abodes fairer\r\nthan those, which it is not easy, nor is there sufficient time now to\r\ndescribe.” Whence with reason, “Blessed are they that mourn: for they\r\nshall be comforted;”<a class=\"fnanchor pginternal\" href=\"#Footnote_524\" id=\"FNanchor_524\">[524]</a> for they who have repented of their former\r\nevil life shall attain to “the calling” (κλῆσιν), for this is the\r\nmeaning of being comforted (παρακληθῆναι). And there are two styles\r\nof penitents. That which is more common is fear on account of what is\r\ndone; and what is more special, the shame which the spirit feels in\r\nitself arising from conscience. Whether then, here or elsewhere (for\r\nno place is devoid of the beneficence of God), He again says, “Blessed\r\nare the merciful: for they shall obtain mercy.” And mercy is not, as\r\nsome of the philosophers have imagined, pain on account of others’\r\ncalamities, but rather something good, as the prophets say. For it\r\nis said, “I will have mercy, and not sacrifice.”<a class=\"fnanchor pginternal\" href=\"#Footnote_525\" id=\"FNanchor_525\">[525]</a> And He means\r\nby the merciful, not only those who do acts of mercy, but those who\r\nwish to do them, though they be not able; who do as far as purpose is\r\nconcerned. For sometimes we wish by the gift of money or by personal\r\neffort to do mercy, as to assist one in want, or help one who is sick,\r\nor stand by one who is in any emergency; and are not able either from\r\npoverty, or disease, or old age (for this also is natural disease),\r\nto carry out our purpose, in reference to the things to<span class=\"pagenum\" id=\"Page_157\">[157]</span> which we are\r\nimpelled, being unable to conduct them to the end we wished. Those,\r\nwho have entertained the wish whose purpose is equal, share in the\r\nsame honour with those who have the ability, although others have the\r\nadvantage in point of resources. And since there are two paths of\r\nreaching the perfection of salvation, works and knowledge, He called\r\nthe “pure in heart blessed, for they shall see God.” And if we really\r\nlook to the truth of the matter, knowledge is the purification of\r\nthe leading faculty of the soul, and is a good activity. Some things\r\naccordingly are good in themselves, and others by participation in\r\nwhat is good, as we say good actions are good. But without things\r\nintermediate which hold the place of material, neither good nor bad\r\nactions are constituted, such I mean as life, and health, and other\r\nnecessary things or circumstantials. Pure then as respects corporeal\r\nlusts, and pure in respect of holy thoughts, he means those are, who\r\nattain to the knowledge of God, when the chief faculty of the soul has\r\nnothing spurious to stand in the way of its power. When, therefore,\r\nhe who partakes gnostically of this holy quality devotes himself to\r\ncontemplation, communing in purity with the divine, he enters more\r\nnearly into the state of impassible identity, so as no longer to have\r\nscience and possess knowledge, but to be science and knowledge.</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK IV.","CHAPTER VI. 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