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{"author":null,"backreferences":[{"context_html":"<p class=\"p-left\">ut qui malum a se accersitum, nunc et in posterum\r\neligant. Si ergo “omnia licerent,” nec timendum esset ne a spe\r\nexcideremus propter malas actiones, esset fortasse eis aliquis\r\nprætextus, cur male viverent et miserabiliter. Quoniam autem vita\r\nbeata nobis ostensa est per præcepta, quam oportet omnes sequentes,\r\nnec aliquid eorum, quæ dicta sunt, perperam intelligentes, nec eorum,\r\nquæ convenit, aliquid, etsi sit vel minimum, contemnentes, sequi\r\nquo logos ducit; quia, si ab eo aberraverimus, in malum immortale\r\nincidamus necesse est; si divinam autem Scripturam secuti fuerimus,\r\nper quam ingrediuntur, qui crediderunt, ut Domino, quoad fieri potest,\r\nassimilentur, non est vivendum indifferenter, sed pro viribus mundos\r\nesse oportet a voluptatibus et cupiditatibus, curaque est gerenda\r\nanimæ, qua apud solum Deum perseverandum est. Mens enim, quæ est\r\nmunda et ab omni vitio libera, est quodammodo apta ad potestatem Dei\r\nsuscipiendam, cum divina in ea assurgat imago: “Et quicunque habet hanc\r\nspem in Domino, seipsum,” inquit, “mundum castumque facit, quatenus\r\nille est castus.”<a class=\"fnanchor pginternal\" href=\"#Footnote_303\" id=\"FNanchor_303\">[303]</a> “Ut ii autem accipiant Dei cognitionem, qui\r\nadhuc ducuntur ab affectibus, minime potest<span class=\"pagenum\" id=\"Page_104\">[104]</span> fieri: ergo nec ut finem\r\nassequantur, cum nullam habeant Dei cognitionem. Et eum quidem, qui\r\nhunc finem non assequitur, accusare videtur Dei ignoratio; ut Deus\r\nautem ignoretur, efficit vitæ institutio. Omnino enim fieri non\r\npotest, ut quis simul sit et scientia præditus, et blandiri corpori\r\nnon erubescat. Neque enim potest unquam convenire, quod voluptas\r\nsit bonum, cum eo, quod bonum sit solum pulchrum et honestum: vel\r\netiam cum eo, quod solus sit pulcher Dominus, et solus bonus Deus,\r\net solus amabilis. “In Christo autem circumcisi estis, circumcisione\r\nnon manu facta, in exspoliatione corporis carnis, in circumcisione\r\nChristi.<a class=\"fnanchor pginternal\" href=\"#Footnote_304\" id=\"FNanchor_304\">[304]</a> Si ergo cum Christo consurrexistis, quæ sursum sunt\r\nquærite, quæ sursum sunt sapite, non quæ sunt super terram. Mortui enim\r\nestis, et vita vestra absconsa est cum Christo in Deo;” non autem ea,\r\nquam exercent, fornicatio. “Mortificate ergo membra, quæ sunt super\r\nterram, fornicationem, immunditiam, passionem, desiderium, propter quæ\r\nvenit ira Dei. Deponant ergo ipsi quoque iram, indignationem, vitium,\r\nmaledictum, turpem sermonem ex ore suo, exuentes veterem hominem cum\r\nconcupiscentiis, et induentes novum, qui renovatur in agnitionem, ad\r\nimaginem ejus, qui creavit ipsum.”<a class=\"fnanchor pginternal\" href=\"#Footnote_305\" id=\"FNanchor_305\">[305]</a> Vitæ enim institutio aperte eos\r\narguit, qui mandata novere: qualis enim sermo, talis est vita. Arbor\r\nautem cognoscitur ex fructibus, non ex floribus et foliis ac ramis.\r\nCognitio ergo est ex fructu et vitæ institutione, non ex sermone et\r\nflore. Non enim nudum sermonem dicimus esse cognitionem, sed quamdam\r\ndivinam scientiam, et lucem illam, quæ innata animæ ex præceptorum\r\nobedientia, omnia, quæ per generationem oriuntur, manifesta facit,\r\net hominem instruit, ut seipsum cognoscat, et qua ratione compos\r\nfieri possit, edocet. Quod enim oculus est in corpore, hoc est in\r\nmente cognitio. Neque dicant libertatem, qua quis voluptati servit,\r\nsicut ii, qui bilem dicunt dulcem. Nos enim didicimus libertatem, qua\r\nDominus noster nos liberat a voluptatibus, et a cupiditatibus, et aliis\r\nperturbationibus solvens. “Qui dicit: Novi Dominum, et mandata ejus non\r\nservat, mendax est, et in eo veritas non est,”<a class=\"fnanchor pginternal\" href=\"#Footnote_306\" id=\"FNanchor_306\">[306]</a> ait Joannes.</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK III.","CAPUT V. 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