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{"author":null,"backreferences":[{"context_html":"<p>Quod autem “ex consensu ad tempus orationi vacat” conjugium, doctrina\r\nest continentiæ. Adjecit enim illud quidem, “ex consensu,” ne quis\r\ndissolveret matrimonium; “ad tempus autem,”<a class=\"fnanchor pginternal\" href=\"#Footnote_381\" id=\"FNanchor_381\">[381]</a> ne, dum ex necessitate\r\nexercet continentiam is, qui uxorem duxerit, labatur in peccatum, et\r\ndum suo conjugio parcit, alienum concupiscat. Qua ratione eum, qui se\r\nindecore gerere existimat, quod virginem alat, recte eam dicit esse\r\nnuptum daturum. Verum unusquisque, tam is qui castitatem delegit, quam\r\nis qui propter liberorum procreationem seipsum conjunxit matrimonio, in\r\nsuo proposito firmiter debet perseverare, nec in deterius deflectere.\r\nSi enim vitæ suæ institutum augere ac intendere poterit, majorem sibi\r\napud Deum acquirit dignitatem, propter puram et ex ratione profectam\r\ncontinentiam. Si autem eam, quam elegit, regulam superaverit, in\r\nmajorem deinde ad spem gloriam recidet. Habet enim sicut castitas,\r\nita etiam matrimonium propria munera et ministeria, quæ ad Dominum\r\npertinent, filiorum, inquam, curam gerere et uxoris. Quod enim honeste\r\ncausatur is, qui est in matrimonio perfectus, est conjugii necessitudo,\r\nut qui omnium curam ac providentiam in domo communi ostenderit. Ac\r\nproinde, “episcopos,” inquit, oportet constitui, qui ex domo propria\r\ntoti quoque Ecclesiæ præesse sint meditati. “Unusquisque” ergo, “in\r\nquo vocatus est”<a class=\"fnanchor pginternal\" href=\"#Footnote_382\" id=\"FNanchor_382\">[382]</a> opere ministerium peragat, ut liber in Christo\r\nfiat, et debitam ministerio suo mercedem accipiat. Et rursus de lege\r\ndisserens, utens allegoria: “Nam quæ sub viro est mulier,” inquit,\r\n“viventi viro alligata est lege,”<a class=\"fnanchor pginternal\" href=\"#Footnote_383\" id=\"FNanchor_383\">[383]</a> et quæ sequuntur. Et rursus:\r\n“Mulier est alligata, quandiu vivit vir ejus; sin autem mortuus\r\nfuerit, libera est ut nubat, modo in Domino. Beata est autem si\r\nsic permanserit, mea quidem sententia.”<a class=\"fnanchor pginternal\" href=\"#Footnote_384\" id=\"FNanchor_384\">[384]</a> Sed in priore quidem\r\nparticula, “mortificati<span class=\"pagenum\" id=\"Page_122\">[122]</span> estis,” inquit, “legi,” non matrimonio, “ut\r\nefficiamini vos alteri, qui excitatus est ex mortuis,”<a class=\"fnanchor pginternal\" href=\"#Footnote_385\" id=\"FNanchor_385\">[385]</a> sponsa\r\net Ecclesia; quam castam esse oportet, et ab iis quæ sunt intus,\r\ncogitationibus, quæ sunt contrariæ veritati; et ab iis, qui tentant\r\nextrinsecus, hoc est ab iis, qui sectantur hæreses, et persuadent\r\nvobis fornicari ab uno viro, nempe omnipotenti Deo: “Ne sicut serpens\r\ndecepit Evam,”<a class=\"fnanchor pginternal\" href=\"#Footnote_386\" id=\"FNanchor_386\">[386]</a> quæ “vita” dicitur, nos quoque inducti callidis\r\nhæresium illecebris, transgrediamur mandata. Secunda autem particula\r\nstatuit monogamiam: non enim, ut quidam existimarunt, mulieris cum viro\r\nalligationem, carnis cum corruptelâ connexionem, significari putandum\r\nest; impiorum enim hominum, qui matrimonii inventionem diabolo aperte\r\ntribuunt, opinionem reprehendit, unde in periculum venit legislator ne\r\nincessatur maledictis. Tatianum arbitror Syrum talia audere dogmata\r\ntradere. His verbis quidem certe scribit in libro <i>De perfectione\r\nsecundum Servatorem</i>: Consensum quidem conjungit orationi: communio\r\nautem corruptelæ, interitus solvit interpellationem. Admodum certe\r\ncircumspecte arcet per concessionem. Nam cum rursus permisit “simul\r\nconvenire propter Satanam et intemperantiam,”<a class=\"fnanchor pginternal\" href=\"#Footnote_387\" id=\"FNanchor_387\">[387]</a> pronuntiavit eum,\r\nqui est obtemperaturus, “serviturum duobus dominis:”<a class=\"fnanchor pginternal\" href=\"#Footnote_388\" id=\"FNanchor_388\">[388]</a> per consensum\r\nquidem, Deo; per dissensionem autem, intemperantiæ et fornicationi\r\net diabolo. Hæc autem dicit, Apostolum exponens. Sophistice autem\r\neludit veritatem, per verum, falsum confirmans: intemperantiam\r\nenim et fornicationem, diabolica vitia et affectiones nos quoque\r\nconfitemur; intercedit autem moderati matrimonii consensio, quæ tum\r\nad precationem continenter deducit, tum ad procreandos liberos cum\r\nhonestate conciliat. “Cognitio” quidem certe a Scriptura dictum est\r\ntempus liberorum procreationis, cum dixit: “Cognovit autem Adam Evam\r\nuxorem suam; et concepit, et peperit filium, et nominavit nomen ejus\r\nSeth: Suscitavit enim mihi Deus aliud semen pro Abel.”<a class=\"fnanchor pginternal\" href=\"#Footnote_389\" id=\"FNanchor_389\">[389]</a> Vides,\r\nquemnam maledictis incessant, qui honestam ac moderatam incessunt\r\nseminationem, et diabolo attribuunt generationem. Non enim simpliciter<span class=\"pagenum\" id=\"Page_123\">[123]</span>\r\nDeum dixit, qui articuli præmissione, nempe ὁ Θεός dicens, significavit\r\neum, qui est omnipotens. Quod ab Apostolo autem subjungitur: “Et\r\nrursus simul convenite propter Satanam,”<a class=\"fnanchor pginternal\" href=\"#Footnote_390\" id=\"FNanchor_390\">[390]</a> in eum finem dicitur,\r\nut occasionem tollat ad alias declinandi cupiditates. Non enim\r\npenitus repellit naturæ appetitiones, qui fit ad tempus, consensus:\r\nper quem rursus inducit Apostolus conjugationem matrimonii, non ad\r\nintemperantiam et fornicationem et opus diaboli, sed ne subjugetur\r\nintemperantiæ, fornicationi, et diabolo. Distinguit autem veterem\r\nquoque hominem et novum Tatianus, sed non ut dicimus, “Veterem” quidem\r\n“virum,” legem; “novum” autem, Evangelium. Assentimur ei nos quoque,\r\nsed non eo modo, quo vult ille, dissolvens legem ut alterius Dei:\r\nsed idem vir et Dominus, dum vetera renovat, non amplius concedit\r\npolygamiam (nam hanc quidem expetebat Deus, quando oportebat homines\r\naugeri et multiplicari), sed monogamiam introducit propter liberorum\r\nprocreationem et domus curam, ad quam data est mulier adjutrix: et\r\nsi cui Apostolus propter intemperantiam et ustionem, veniam secundi\r\nconcedit matrimonii: nam hic quoque non peccat quidem ex Testamento\r\n(non est enim a lege prohibitus), non implet autem summam illam vitæ\r\nperfectionem, quæ agitur ex Evangelio. Gloriam autem sibi acquirit\r\ncœlestem, qui apud se manserit, eam, quæ est morte dissoluta,\r\nimpollutam servans conjunctionem, et grato ac lubente animo paret\r\nœconomiæ, per quam effectum est, ut divelli non possit a Domini\r\nministerio. Sed nec eum, qui ex conjugali surgit cubili, similiter ut\r\nolim, tingi nunc quoque jubet divina per Dominum providentia: non enim\r\nnecessario a liberorum abducit procreatione, qui credentes per unum\r\nbaptismum ad consuetudinem omni ex parte perfectam abluit, Dominus, qui\r\netiam multa Moysis baptismata per unum comprehendit baptismum. Proinde\r\nlex, ut per carnalem generationem nostram prædiceret regenerationem,\r\ngenitali seminis facultati baptismum olim adhibuit, non vero quod\r\nab-hominis generatione abhorreret. Quod enim apparet homo generatus,\r\nhoc valet seminis dejectio. Non sunt ergo multi coitus genitales,<span class=\"pagenum\" id=\"Page_124\">[124]</span> sed\r\nmatricis susceptio fatetur generationem, cum in naturæ officina semen\r\nformatur in fetum. Quomodo autem vetus quidem est solum matrimonium et\r\nlegis inventum, alienum autem est, quod est ex Domino, matrimonium, cum\r\nidem Deus servetur a nobis? “Non” enim “quod Deus conjunxit, homo” jure\r\n“dissolverit;”<a class=\"fnanchor pginternal\" href=\"#Footnote_391\" id=\"FNanchor_391\">[391]</a> multo autem magis quæ jussit Pater, servabit quoque\r\nFilius. Si autem idem simul est et legislator et evangelista, nunquam\r\nipse secum pugnat. Vivit enim lex, cum sit spiritalis, et gnostice\r\nintelligatur: nos autem “mortui” sumus “legi per corpus Christi, ut\r\ngigneremur alteri, qui resurrexit ex mortuis,” qui prædictus fuit a\r\nlege, “ut Deo fructificaremus.”<a class=\"fnanchor pginternal\" href=\"#Footnote_392\" id=\"FNanchor_392\">[392]</a> Quare “lex quidem est sancta, et\r\nmandatum sanctum, et justum, et bonum.”<a class=\"fnanchor pginternal\" href=\"#Footnote_393\" id=\"FNanchor_393\">[393]</a> Mortui ergo sumus legi,\r\nhoc est, peccato, quod a lege significatur, quod ostendit, non autem\r\ngenerat lex, per jussionem eorum quæ sunt facienda, et prohibitionem\r\neorum quæ non facienda; reprehendens subjectum peccatum, “ut appareat\r\npeccatum.” Si autem peccatum est matrimonium, quod secundum legem\r\ninitur, nescio quomodo quis dicet se Deum nosse, dicens Dei jussum esse\r\npeccatum. Quod si “lex sancta” est, sanctum est matrimonium. Mysterium\r\nergo hoc ad Christum et Ecclesiam ducit Apostolus: quemadmodum “quod\r\nex carne generatur, caro est; ita quod ex spiritu, spiritus,”<a class=\"fnanchor pginternal\" href=\"#Footnote_394\" id=\"FNanchor_394\">[394]</a> non\r\nsolum in pariendo, sed etiam in discendo. Jam “sancti sunt filii,”<a class=\"fnanchor pginternal\" href=\"#Footnote_395\" id=\"FNanchor_395\">[395]</a>\r\nDeo gratæ oblectationes verborum Dominicorum, quæ desponderunt animam.\r\nSunt ergo separata fornicatio et matrimonium, quoniam a Deo longe abest\r\ndiabolus. “Et vos ergo mortui estis legi per corpus Christi, ut vos\r\ngigneremini alteri, qui surrexit a mortuis.”<a class=\"fnanchor pginternal\" href=\"#Footnote_396\" id=\"FNanchor_396\">[396]</a> Simul autem proxime\r\nexauditur, si fueritis obedientes: quandoquidem etiam ex veritate\r\nlegis eidem Domino obedimus, qui præcipit eminus. Nunquid autem de\r\nejusmodi hominibus merito aperte “dicit Spiritus, quod in posterioribus\r\ntemporibus deficient quidam a fide, attendentes spiritibus erroris, et\r\ndoctrinis dæmoniorum, in hypocrisi falsiloquorum, cauteriatam habentium\r\nconscientiam, et prohibentium nubere,<span class=\"pagenum\" id=\"Page_125\">[125]</span> abstinere a cibis, quos Deus\r\ncreavit ad participationem cum gratiarum actione fidelibus, et qui\r\nagnoverunt veritatem, quod omnis creatura Dei bona est, et nihil est\r\nrejiciendum quod sumitur cum gratiarum actione. Sanctificatur enim per\r\nverbum Dei et orationem?”<a class=\"fnanchor pginternal\" href=\"#Footnote_397\" id=\"FNanchor_397\">[397]</a> Omnino igitur non est prohibendum jungi\r\nmatrimonio, neque carnibus vesci, aut vinum bibere. Scriptum est enim:\r\n“Bonum est carnem non comedere, nec vinum bibere, si quis comedat per\r\noffendiculum.”<a class=\"fnanchor pginternal\" href=\"#Footnote_398\" id=\"FNanchor_398\">[398]</a> Et: “Bonum est manere sicut ego.”<a class=\"fnanchor pginternal\" href=\"#Footnote_399\" id=\"FNanchor_399\">[399]</a> Sed et qui\r\nutitur, “cum gratiarum actione,”<a class=\"fnanchor pginternal\" href=\"#Footnote_400\" id=\"FNanchor_400\">[400]</a> et qui rursus non utitur, ipse\r\nquoque “cum gratiarum actione,” et cum moderata ac temperanti vivat\r\nperceptione, logo seu rationi convenienter. Et, ut in summa dicam,\r\nomnes Apostoli epistolæ, quæ moderationem docent et continentiam,\r\ncum et de matrimonio, et de liberorum procreatione, et de domus\r\nadministratione innumerabilia præcepta contineant, nusquam honestum\r\nmoderatumque matrimonium prohibuerunt aut abrogarunt: sed legis cum\r\nEvangelio servantes convenientiam, utrumque admittunt: et eum, qui\r\nDeo agendo gratias, moderate utitur matrimonio; et eum, qui, ut vult\r\nDominus, vivit in castitate, quemadmodum “vocatus est, unusquisque”\r\ninoffense et perfecte eligens. “Et erat terra Jacob laudata supra omnem\r\nterram,”<a class=\"fnanchor pginternal\" href=\"#Footnote_401\" id=\"FNanchor_401\">[401]</a> inquit propheta, ipse vas spiritus gloria afficiens.\r\nInsectatur autem aliquis generationem, in eam dicens interitum cadere,\r\neamque perire: et detorquet aliquis ad filiorum procreationem illud\r\ndictum Servatoris: “Non oportere in terra thesauros recondere, ubi\r\ntinea et ærugo demolitur;”<a class=\"fnanchor pginternal\" href=\"#Footnote_402\" id=\"FNanchor_402\">[402]</a> nec erubescit his addere ea, quæ\r\ndicit propheta: “Omnes vos sicut vestimentum veterascetis, et tinea\r\nvos exedet.”<a class=\"fnanchor pginternal\" href=\"#Footnote_403\" id=\"FNanchor_403\">[403]</a> Sed neque nos contradicimus Scripturæ, neque in\r\nnostra corpora cadere interitum, eaque esse fluxa, negamus. Fortasse\r\nautem iis, quos ibi alloquitur propheta, ut peccatoribus, prædicit\r\ninteritum. Servator autem de liberorum procreatione nil dixit, sed ad\r\nimpertiendum ac communicandum eos hortatur, qui solum opibus abundare,<span class=\"pagenum\" id=\"Page_126\">[126]</span>\r\negentibus autem nolebant opem ferre. Quamobrem dicit: “Operamini non\r\ncibum, qui perit; sed eum, qui manet in vitam æternam.”<a class=\"fnanchor pginternal\" href=\"#Footnote_404\" id=\"FNanchor_404\">[404]</a> Similiter\r\nautem afferunt etiam illud dictum de resurrectione mortuorum: “Filii\r\nillius sæculi nec nubunt, nec nubuntur.”<a class=\"fnanchor pginternal\" href=\"#Footnote_405\" id=\"FNanchor_405\">[405]</a> Sed hanc interrogationem\r\net eos qui interrogant, si quis consideraverit, inveniet Dominum non\r\nreprobare matrimonium, sed remedium afferre exspectationi carnalis\r\ncupiditatis in resurrectione. Illud autem, “filiis hujus sæculi,”<a class=\"fnanchor pginternal\" href=\"#Footnote_406\" id=\"FNanchor_406\">[406]</a>\r\nnon dixit ad distinctionem alicujus alius sæculi, sed perinde ac si\r\ndiceret: Qui in hoc nati sunt sæculo, cum per generationem sint filii,\r\net gignunt et gignuntur; quoniam non absque generatione hanc quis vitam\r\nprætergreditur: sed hæc generatio, quæ similem suscipit interitum,\r\nnon amplius competit ei qui ab hac vita est separatus. “Unus est ergo\r\nPater noster, qui est in cœlis:”<a class=\"fnanchor pginternal\" href=\"#Footnote_407\" id=\"FNanchor_407\">[407]</a> sed is ipse quoque Pater est\r\nomnium per creationem. “Ne vocaveritis ergo, inquit, vobis patrem\r\nsuper terram.”<a class=\"fnanchor pginternal\" href=\"#Footnote_408\" id=\"FNanchor_408\">[408]</a> Quasi diceret: Ne existimetis eum, qui carnali vos\r\nsevit satu, auctorem et causam vestræ essentiæ, sed adjuvantem causam\r\ngenerationis, vel ministrum potius. Sic ergo nos rursus conversos vult\r\neffici ut pueros, eum, qui vere Pater est, agnoscentes, regeneratos\r\nper aquam, cum hæc sit alia satio in creatione. At, inquit, “Qui\r\nest cælebs, curat quæ sunt Domini; qui autem duxit uxorem, quomodo\r\nplacebit uxori.” Quid vero? annon licet etiam eis, qui secundum Deum\r\nplacent uxori, Deo gratias agere? Annon permittitur etiam ei, qui\r\nuxorem duxit, una cum conjugio etiam esse sollicitum de iis quæ sunt\r\nDomini? Sed quemadmodum “quæ non nupsit, sollicita est de iis, quæ sunt\r\nDomini, ut sit sancta corpore et spiritu:”<a class=\"fnanchor pginternal\" href=\"#Footnote_409\" id=\"FNanchor_409\">[409]</a> ita etiam quæ nupsit,\r\net de iis, quæ sunt mariti, et de iis, quæ sunt Domini, est in Domino\r\nsollicita, ut sit sancta et corpore et spiritu. Ambæ enim sunt sanctæ\r\nin Domino: hæc quidem ut uxor, illa vero ut virgo. Ad eos autem pudore\r\nafficiendos et reprimendos, qui sunt proclives ad secundas nuptias,\r\napte Apostolus alto<span class=\"pagenum\" id=\"Page_127\">[127]</span> quodam tono eloquitur; inquit enim: “Ecce, omne\r\npeccatum est extra corpus; qui autem fornicatur, in proprium corpus\r\npeccat.”<a class=\"fnanchor pginternal\" href=\"#Footnote_410\" id=\"FNanchor_410\">[410]</a> Si quis autem matrimonium audet dicere fornicationem,\r\nrursus, legem et Dominum insectans, maledictis impetit. Quemadmodum\r\nenim avaritia et plura habendi cupiditas dicitur fornicatio, ut quæ\r\nadversetur sufficientiæ: et ut idololatria est ab uno in multos Dei\r\ndistributio, ita fornicatio est ab uno matrimonio ad plura prolapsio.\r\nTribus enim modis, ut diximus, fornicatio et adulterium sumitur apud\r\nApostolum. De his dicit propheta: “Peccatis vestris venundati estis.”\r\nEt rursus: “Pollutus es in terra aliena:”<a class=\"fnanchor pginternal\" href=\"#Footnote_411\" id=\"FNanchor_411\">[411]</a> conjunctionem sceleratam\r\nexistimans, quæ cum alieno corpore facta est, et non cum eo, quod datur\r\nin conjugio, ad liberorum procreationem. Unde etiam Apostolus: “Volo,\r\ninquit, juniores nubere, filios procreare, domui præesse, nullam dare\r\noccasionem adversario maledicti gratia. Jam enim quædam diverterunt\r\npost Satanam.”<a class=\"fnanchor pginternal\" href=\"#Footnote_412\" id=\"FNanchor_412\">[412]</a> Quin et unius quoque uxoris virum utique admittit;\r\nseu sit presbyter, seu diaconus, seu laicus, utens matrimonio citra\r\nreprehensionem: “Servabitur autem per filiorum procreationem.”<a class=\"fnanchor pginternal\" href=\"#Footnote_413\" id=\"FNanchor_413\">[413]</a>\r\nEt rursus Servator dicens Judæos “generationem pravam et adulteram,”\r\ndocet eos legem non cognovisse, ut lex vult: “sed seniorum traditionem,\r\net hominum præcepta sequentes,” adulterare legem, perinde ac si non\r\nesset data vir et dominus eorum virginitatis. Fortasse autem eos quoque\r\ninnuit esse alienis mancipatos cupiditatibus, propter quas assidue\r\nquoque servientes peccatis, vendebantur alienigenis. Nam apud Judæos\r\nnon erant admissæ communes mulieres: verum prohibitum erat adulterium.\r\nQui autem dicit: “Uxorem duxi, non possum venire,”<a class=\"fnanchor pginternal\" href=\"#Footnote_414\" id=\"FNanchor_414\">[414]</a> ad divinam\r\ncœnam, est quidem exemplum ad eos arguendos, qui propter voluptates\r\nabscedunt a divino mandato: alioquin nec qui justi fuere ante adventum,\r\nnec qui post adventum uxores duxerunt, servabuntur, etiamsi sint\r\napostoli. Quod si illud attulerint, quod propheta quoque dicit:\r\n“Inveteravi inter omnes inimicos meos,”<a class=\"fnanchor pginternal\" href=\"#Footnote_415\" id=\"FNanchor_415\">[415]</a> per inimicos peccata<span class=\"pagenum\" id=\"Page_128\">[128]</span>\r\nintelligant. Unum quoddam autem est peccatum, non matrimonium, sed\r\nfornicatio: alioqui generationem quoque dicunt peccatum, et creatorem\r\ngenerationis.</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK III.","CAPUT XII. VERBA APOSTOLI 1 COR. VII. 5, 39, 40, ALIAQUE S. SCRIPTURÆ LOCA EODEM SPECTANTIA EXPLICAT."],"marker_anchor":"FNanchor_399","paragraph_id":"pg73020-paragraph-167"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"133352bbdad26cf229cffc93c12ae6f4a244d6065eab2c23685cf4de4ef470e2","edition_title":"The writings of Clement of Alexandria, Vol. 2 (of 2)","edition_translators":["William Wilson"],"edition_year":1869,"explicit_reference_candidates":[{"book":"1CO","chapter":7,"kind":"unreviewed","source_notation":"1 Cor. vii. 8","verse":8,"verse_end":8}],"headings":[],"id":"pg73020-Footnote_399","license_url":"https://www.gutenberg.org/policy/license.html","public_import_allowed":false,"record_kind":"original-editor-translator-note","review_required":["work and recension attribution","original-work chronology","Bible reference numbering and citation kind","English edition rights and attribution"],"review_status":"needs_review","rights_evidence":"Project Gutenberg metadata: Public domain in the USA. Existing 1869 English translation; translator died 1875. Electronic transcription subject to Project Gutenberg reuse terms.","source_anchor":"Footnote_399","source_ebook":73020,"source_html":"<div class=\"footnote\">\n<p><a class=\"label pginternal\" href=\"#FNanchor_399\" id=\"Footnote_399\">[399]</a> 1 Cor. vii. 8.</p>\n</div>","source_sha256":"c35077683d75abe553cc6ef5d3ef5a1a978f07dfbcf4bad5c3d56302ad03dc19","source_url":"https://www.gutenberg.org/cache/epub/73020/pg73020-images.html#Footnote_399","text_sha256":"b6eec2d65d48df3fc5fe396a1e40e04eb2267128b538984060fefee0225bd152","verified":false,"work_id":null}