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{"author":null,"backreferences":[{"context_html":"<p>Let us see what terrors the law announces. If it is the things\r\nwhich hold an intermediate place between virtue and vice, such as\r\npoverty, disease, obscurity, and humble birth, and the like, these\r\nthings civil laws hold forth, and are praised for so doing. And\r\nthose of the Peripatetic school, who introduce three kinds of good\r\nthings, and think that their opposites are evil, this opinion suits.\r\nBut the law given to us enjoins us to shun what are in reality bad\r\nthings—adultery, uncleanness, pæderasty, ignorance, wickedness,\r\nsoul-disease, death (not that which severs the soul from the body,\r\nbut that which severs the soul from truth). For these are vices in\r\nreality, and the workings that proceed from them are dreadful and\r\nterrible. “For not unjustly,” say the divine oracles, “are the nets\r\nspread for birds; for they who are accomplices in blood treasure up\r\nevils to themselves.”<a class=\"fnanchor pginternal\" href=\"#Footnote_70\" id=\"FNanchor_70\">[70]</a> How, then, is the law still said to be not\r\ngood by certain heresies that clamorously appeal to the apostle,\r\nwho says, “For by the law is the knowledge of sin?”<a class=\"fnanchor pginternal\" href=\"#Footnote_71\" id=\"FNanchor_71\">[71]</a> To whom we\r\nsay, The law did not cause, but showed sin. For, enjoining what is\r\nto be done, it reprehended what ought not to be done. And it is the\r\npart of the good to teach what is salutary, and to point out what is\r\ndeleterious; and to counsel the practice<span class=\"pagenum\" id=\"Page_22\">[22]</span> of the one, and to command\r\nto shun the other. Now the apostle, whom they do not comprehend, said\r\nthat by the law the knowledge of sin was manifested, not that from\r\nit it derived its existence. And how can the law be not good, which\r\ntrains, which is given as the instructor (παιδαγωγός) to Christ,<a class=\"fnanchor pginternal\" href=\"#Footnote_72\" id=\"FNanchor_72\">[72]</a>\r\nthat being corrected by fear, in the way of discipline, in order to\r\nthe attainment of the perfection which is by Christ? “I will not,” it\r\nis said, “the death of the sinner, as his repentance.”<a class=\"fnanchor pginternal\" href=\"#Footnote_73\" id=\"FNanchor_73\">[73]</a> Now the\r\ncommandment works repentance; inasmuch as it deters<a class=\"fnanchor pginternal\" href=\"#Footnote_74\" id=\"FNanchor_74\">[74]</a> from what ought\r\nnot to be done, and enjoins good deeds. By ignorance he means, in my\r\nopinion, death. “And he that is near the Lord is full of stripes.”<a class=\"fnanchor pginternal\" href=\"#Footnote_75\" id=\"FNanchor_75\">[75]</a>\r\nPlainly, he, that draws near to knowledge, has the benefit of perils,\r\nfears, troubles, afflictions, by reason of his desire for the truth.\r\n“For the son who is instructed turns out wise, and an intelligent\r\nson is saved from burning. And an intelligent son will receive the\r\ncommandments.”<a class=\"fnanchor pginternal\" href=\"#Footnote_76\" id=\"FNanchor_76\">[76]</a> And Barnabas the apostle having said, “Woe to those\r\nwho are wise in their own conceits, clever in their own eyes,”<a class=\"fnanchor pginternal\" href=\"#Footnote_77\" id=\"FNanchor_77\">[77]</a>\r\nadded, “Let us become spiritual, a perfect temple to God; let us, as\r\nfar as in us lies, practise the fear of God, and strive to keep His\r\ncommands, that we may rejoice in His judgments.” Whence “the fear of\r\nGod” is divinely said to be the beginning of wisdom.<a class=\"fnanchor pginternal\" href=\"#Footnote_78\" id=\"FNanchor_78\">[78]</a></p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK II.","CHAPTER VII. THE UTILITY OF FEAR. 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