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{"author":null,"backreferences":[{"context_html":"<p>Ex iis autem, qui ab hæresi ducuntur, Marcionis quidem Pontici fecimus\r\nmentionem, qui propter certamen, quod adversus Creatorem suscepit,\r\nmundanarum rerum usum recusat. Ei autem continentiæ causa est, si\r\nmodo est ea dicenda continentia, ipse Creator, cui se adversari\r\nexistimans gigas iste cum Deo pugnans, est invitus continens, dum in\r\ncreationem et Dei opus invehitur. Quod si usurpent vocem Domini, qui\r\ndicit Philippo: “Sine mortuos sepelire mortuos suos, tu autem sequere\r\nme:”<a class=\"fnanchor pginternal\" href=\"#Footnote_276\" id=\"FNanchor_276\">[276]</a> at illud considerent, quod similem carnis formationem fert\r\nquoque Philippus, non habens cadaver pollutum. Quomodo ergo cum carnem\r\nhaberet, non habuit cadaver? Quoniam surrexit ex monumento, Domino\r\nejus vitia morte afficiente, vixit autem Christo. Meminimus autem\r\nnefariæ quoque ex Carpocratis sententia mulierum communionis. Cum\r\nautem de dicto Nicolai loqueremur, illud prætermisimus: Cum formosam,\r\naiunt, haberet uxorem, et post Servatoris assumptionem ei fuisset ab\r\napostolis exprobrata zelotypia, in medium adducta muliere, permisit cui\r\nvellet eam nubere. Aiunt enim hanc actionem illi voci consentaneam,\r\nquæ dicit, quod “carne abuti oporteat.” Proinde ejus factum et dictum\r\nabsolute et inconsiderate sequentes, qui ejus hæresim persequuntur,\r\nimpudenter effuseque fornicantur. Ego autem audio Nicolaum quidem\r\nnulla unquam alia, quam ea, quæ ei nupserat, uxore usum esse; et ex\r\nillius liberis, filias quidem consenuisse virgines, filium autem\r\npermansisse incorruptum. Quæ cum ita se habeant, vitii erat depulsio\r\natque expurgatio, in medium apostolorum circumactio uxoris, cujus\r\ndicebatur laborare zelotypia: et continentia a voluptatibus, quæ\r\nmagno studio parari solent, docebat illud, “abuti carne,” hoc est,\r\nexercere carnem. Neque enim, ut existimo, volebant,<span class=\"pagenum\" id=\"Page_96\">[96]</span> convenienter\r\nDomini præcepto, “duobus dominis servire,”<a class=\"fnanchor pginternal\" href=\"#Footnote_277\" id=\"FNanchor_277\">[277]</a> voluptati et Deo.\r\nDicunt itaque Matthiam quoque sic docuisse: “Cum carne quidem pugnare,\r\net ea uti, nihil ei impudicum largiendo ad voluptatem; augere autem\r\nanimam per fidem et cognitionem.” Sunt autem, qui etiam publicam\r\nvenerem pronuntiant mysticam communionem; et sic ipsum nomen contumelia\r\nafficiunt. Sicut enim operari eum dicimus, tum qui malum aliquod\r\nfacit, tum etiam qui bonum, idem nomen utrique tribuentes; haud aliter\r\n“communio” usurpari solet; nam bona quidem est in communicatione tum\r\npecuniæ, tum nutrimenti et vestitus: illi autem quamlibet veneream\r\nconjunctionem impie vocaverunt “communionem.” Dicunt itaque ex iis\r\nquemdam, cum ad nostram virginem vultu formosam accessisset, dixisse:\r\nScriptum est: “Da omni te petenti:”<a class=\"fnanchor pginternal\" href=\"#Footnote_278\" id=\"FNanchor_278\">[278]</a> illam autem honeste admodum\r\nrespondisse, ut quæ non intelligeret hominis petulantiam: At tu matrem\r\nconveni de matrimonio. O impietatem! etiam voces Domini ementiuntur\r\nisti intemperantiæ communicatores, fratresque libidinis, non solum\r\nprobrum philosophiæ, sed etiam totius vitæ; qui veritatem, quantum in\r\neis situm est, adulterant ac corrumpunt, vel potius defodiunt; homines\r\ninfelicissimi carnalem concubitus communionem consecrant, et hanc ipsos\r\nputant ad regnum Dei perducere. Ad lupanaria ergo deducit hæc communio,\r\net cum eis communicaverint sues et hirci, maximaque apud illos in spe\r\nfuerint meretrices, quæ in prostibulis præsto sunt, et volentes omnes\r\nadmittunt. “Vos autem non sic Christum didicistis, siquidem ipsum\r\naudiistis, et in eo docti estis, quemadmodum est veritas in Christo\r\nJesu, ut deponatis quæ sunt secundum veterem conversationem, veterem\r\nhominem, qui corrumpitur secundum desideria deceptionis. Renovamini\r\nautem spiritu mentis vestræ, et induatis novum hominem, qui creatus\r\nest secundum Deum in justitia et sanctitate veritatis,”<a class=\"fnanchor pginternal\" href=\"#Footnote_279\" id=\"FNanchor_279\">[279]</a> ad Dei\r\nsimilitudinem. “Efficimini ergo Dei imitatores, ut filii dilecti,\r\net ambulate in dilectione, sicut Christus quoque dilexit nos, et\r\ntradidit seipsum pro nobis oblationem et hostiam Deo<span class=\"pagenum\" id=\"Page_97\">[97]</span> in odorem\r\nsuavitatis. Fornicatio autem, et omnis immunditia, vel avaritia, ne\r\nnominetur quidem in vobis, sicut decet sanctos, et turpitudo, et\r\nstultiloquium.”<a class=\"fnanchor pginternal\" href=\"#Footnote_280\" id=\"FNanchor_280\">[280]</a> Etenim docens Apostolus meditari vel ipsa voce\r\nesse castos, scribit: “Hoc enim scitote, quod omnis fornicator,” et\r\ncætera, usque ad illud: “Magis autem arguite.”<a class=\"fnanchor pginternal\" href=\"#Footnote_281\" id=\"FNanchor_281\">[281]</a> Effluxit autem\r\neis dogma ex quodam apocrypho libro. Atque adeo afferam dictionem,\r\nquæ mater eorum intemperantiæ et origo est: et sive ipsi hujus libri\r\nscriptores se fateantur, en eorum vecordiam, licet Deo eum falso\r\nascribant libidinis intemperantia ducti: sive ab aliis, eos perverse\r\naudientes, hoc præclarum dogma acceperint, sic porro se habent ejus\r\nverba: “Unum erant omnia: postquam autem ejus unitati visum est non\r\nesse solam, exiit ab eo inspiratio, et cum ea iniit communionem, et\r\nfecit dilectum. Exhinc autem egressa est ab ipso inspiratio, cum qua\r\ncum communionem iniisset, fecit potestates, quæ nec possunt videri\r\nnec audiri,” usque ad illud, “unamquamque in nomine proprio.” Si enim\r\nhi quoque, sicut Valentiniani, spiritales posuissent communiones,\r\nsuscepisset forte aliquis eorum opinionem: carnalis autem libidinis\r\ncommunionem ad sanctam inducere prophetiam, est ejus qui desperat\r\nsalutem. Talia etiam statuunt Prodici quoque asseclæ, qui seipsos\r\nfalso nomine vocant Gnosticos: seipsos quidem dicentes esse natura\r\nfilios primi Dei; ea vero nobilitate et libertate abutentes, vivunt\r\nut volunt; volunt autem libidinose; se nulla re teneri arbitrati,\r\nut “domini sabbati,” et qui sint quovis genere superiores, filii\r\nregales. Regi autem, inquiunt, lex scripta non est. Primum quidem,\r\nquod non faciant omnia quæ volunt: multa enim eos prohibebunt, etsi\r\ncupiant et conentur. Quinetiam quæ faciunt, non faciunt ut reges,\r\nsed ut mastigiæ: clanculum enim committunt adulteria, timentes ne\r\ndeprehendantur, et vitantes ne condemnentur, et metuentes ne supplicio\r\nafficiantur. Quomodo etiam res est libera, intemperantia et turpis\r\nsermo? “Omnis enim, qui peccat, est servus,” inquit Apostolus.<a class=\"fnanchor pginternal\" href=\"#Footnote_282\" id=\"FNanchor_282\">[282]</a>\r\nSed quomodo vitam ex Deo instituit, qui seipsum præbuit dedititium\r\ncuivis concupiscentiæ? cum dixerit Dominus: “Ego autem<span class=\"pagenum\" id=\"Page_98\">[98]</span> dico: Ne\r\nconcupiscas.” Vultne autem aliquis sua sponte peccare, et decernere\r\nadulteria esse committenda, voluptatibusque et deliciis se explendum,\r\net aliorum violanda matrimonia, cum aliorum etiam, qui inviti peccant,\r\nmisereamur? Quod si in externum mundum venerint, qui in alieno non\r\nfuerint fideles, verum non habebunt. Afficit autem hospes aliquis cives\r\ncontumelia, et eis injuriam facit; et non potius ut peregrinus, utens\r\nnecessariis, vivit, cives non offendens? Quomodo autem, cum eadem\r\nfaciant, ac ii, quos gentes odio habent, quod legibus obtemperare\r\nnolint; nempe iniqui, et incontinentes, et avari, et adulteri, dicunt\r\nse solos Deum nosse? Oporteret enim eos, cum in alienis adsunt, recte\r\nvivere, ut revera regiam indolem ostenderent. Jam vero et humanos\r\nlegislatores, et divinam legem habent sibi infensam, cum inique et\r\npræter leges vivere instituerint. Is certe, qui scortatorem “confodit,”\r\na Deo pius esse ostenditur in Numeris. “Et si dixerimus,” inquit\r\nJoannes in epistola, “quod societatem habemus cum eo,” nempe Deo, “et\r\nin tenebris ambulamus, mentimur, et veritatem non facimus. Si autem\r\nin luce ambulamus, sicut et ipse est in luce, societatem habemus\r\ncum ipso, et sanguis Jesu filii ejus emundat nos a peccato”<a class=\"fnanchor pginternal\" href=\"#Footnote_283\" id=\"FNanchor_283\">[283]</a>\r\nQuomodo ergo sunt hi hujus mundi hominibus meliores, qui hæc faciunt,\r\net vel pessimis hujus mundi sunt similes? sunt enim, ut arbitror,\r\nsimiles natura, qui sunt factis similes. Quibus autem se esse censent\r\nnobilitate superiores, eos debent etiam superare moribus, ut vitent\r\nne includantur in carcere. Revera enim, ut dixit Dominus: “Nisi\r\nabundaverit justitia vestra plus quam scribarum et Pharisæorum, non\r\nintrabitis in regnum Dei.”<a class=\"fnanchor pginternal\" href=\"#Footnote_284\" id=\"FNanchor_284\">[284]</a> De abstinentia autem a cibis ostenditur\r\na Daniele.<a class=\"fnanchor pginternal\" href=\"#Footnote_285\" id=\"FNanchor_285\">[285]</a> Ut semel autem dicam, de obedientia dicit psallens\r\nDavid: “In quo diriget junior viam suam?”<a class=\"fnanchor pginternal\" href=\"#Footnote_286\" id=\"FNanchor_286\">[286]</a> Et statim audit: “In\r\ncustodiendo sermones tuos in toto corde.” Et dicit Jeremias: “Hæc\r\nautem dicit Dominus: Per vias gentium ne ambulaveritis.”<a class=\"fnanchor pginternal\" href=\"#Footnote_287\" id=\"FNanchor_287\">[287]</a> Hinc\r\nmoti aliqui alii, pusilli et nullius pretii, dicunt formatum fuisse\r\nhominem a diversis potestatibus: et quæ sunt<span class=\"pagenum\" id=\"Page_99\">[99]</span> quidem usque ad umbilicum\r\nesse artis divinioris; quæ autem subter, minoris; qua de causa coitum\r\nquoque appetere. Non animadvertunt autem, quod superiores quoque\r\npartes nutrimentum appetunt, et quibusdam libidinantur. Adversantur\r\nautem Christo quoque, qui dixit Pharisæis, eumdem Deum et “internum”\r\nnostrum et “externum” fecisse hominem.<a class=\"fnanchor pginternal\" href=\"#Footnote_288\" id=\"FNanchor_288\">[288]</a> Quinetiam appetitio non\r\nest corporis, etsi fiat per corpus. Quidam alii, quos etiam vocamus\r\nAntitactas, hoc est, “adversarios” et repugnantes, dicunt quod Deus\r\nquidem universorum noster est natura pater, e omnia quæcunque fecit,\r\nbona sunt; unus autem quispiam ex iis, qui ab ipso facti sunt,\r\nseminatis zizaniis, malorum naturam generavit: quibus etiam nos omnes\r\nimplicavit, ut nos efficeret Patri adversarios. Quare nos etiam ipsi\r\nhuic adversamur ad Patrem ulciscendum, contra secundi voluntatem\r\nfacientes. Quoniam ergo hic dixit: “Non mœchaberis;” nos, inquiunt,\r\nmœchamur, ut ejus mandatum dissolvamus. Quibus responderimus quoque,\r\nquod pseudoprophetas, et eos qui veritatem simulant, ex operibus\r\ncognosci accepimus: si male audiunt autem vestra opera, quomodo adhuc\r\ndicetis vos veritatem tenere? Aut enim nullum est malum, et non est\r\nutique dignus reprehensione is, quem vos insimulatis, ut qui Deo sit\r\nadversatus, neque fuit alicujus mali effector; una enim cum malo arbor\r\nquoque interimitur: aut si est malum ac consistit, dicant nobis, quid\r\ndicunt esse ea, quæ data sunt, præcepta, de justitia, de continentia,\r\nde tolerantia, de patientia, et iis, quæ sunt hujusmodi, bona an mala?\r\net si fuerit quidem malum præceptum, quod plurima prohibet facere\r\nturpia, adversus seipsum legem feret vitium, ut seipsum dissolvat,\r\nquod quidem non potest fieri; sin autem bonum, cum bonis adversentur\r\npræceptis, se bono adversari, et mala facere confitentur. Jam vero\r\nipse quoque Servator, cui soli censent esse parendum, odio habere, et\r\nmaledictis insequi prohibuit: et, “Cum adversario,” inquit, “vadens,\r\nejus amicus conare discedere.”<a class=\"fnanchor pginternal\" href=\"#Footnote_289\" id=\"FNanchor_289\">[289]</a> Aut ergo Christi quoque negabunt\r\nsuasionem, adversantes adversario: aut, si sint amici, contra eum\r\ncertamen suscipere nolunt. Quid vero? an nescitis,<span class=\"pagenum\" id=\"Page_100\">[100]</span> viri egregii\r\n(loquor enim tanquam præsentibus), quod cum præceptis, quæ se recte\r\nhabent, pugnantes, propriæ saluti resistitis? Non enim ea, quæ sunt\r\nutiliter edicta, sed vos ipsos evertitis. Et Dominus: “Luceant” quidem,\r\ninquit, “bona vestra opera;”<a class=\"fnanchor pginternal\" href=\"#Footnote_290\" id=\"FNanchor_290\">[290]</a> vos autem libidines et intemperantias\r\nvestras manifestas redditis. Et alioqui si vultis legislatoris præcepta\r\ndissolvere, quanam de causa, illud quidem: “Non mœchaberis;” et hoc:\r\n“Stuprum puero non inferes,” et quæcunque ad continentiam conferunt,\r\ndissolvere conamini, propter vestram intemperantiam: non dissolvitis\r\nautem, quæ ab ipso fit, hiemem, ut media adhuc hieme æstatem faciatis:\r\nneque terram navigabilem, mare autem pedibus pervium, facitis, ut qui\r\nhistorias composuerunt, barbarum Xerxem dicunt voluisse facere? Cur\r\nvero non omnibus præceptis repugnatis? Nam cum ille dicat; “Crescite\r\net multiplicamini,”<a class=\"fnanchor pginternal\" href=\"#Footnote_291\" id=\"FNanchor_291\">[291]</a> oporteret vos, qui adversamini, nullo modo\r\nuti coitu. Et cum dixit: “Dedi vobis omnia ad vescendum”<a class=\"fnanchor pginternal\" href=\"#Footnote_292\" id=\"FNanchor_292\">[292]</a> et\r\nfruendum, vos nullo frui oportuit. Quinetiam eo dicente: “Oculum\r\npro oculo,”<a class=\"fnanchor pginternal\" href=\"#Footnote_293\" id=\"FNanchor_293\">[293]</a> oportuit vos decertationem contraria non rependere\r\ndecertatione. Et cum furem jusserit reddere “quadruplum,”<a class=\"fnanchor pginternal\" href=\"#Footnote_294\" id=\"FNanchor_294\">[294]</a> oportuit\r\nvos furi aliquid etiam addere. Rursus vero similiter, cum præcepto:\r\n“Diliges Deum tuum ex toto corde tuo,”<a class=\"fnanchor pginternal\" href=\"#Footnote_295\" id=\"FNanchor_295\">[295]</a> repugnetis, oportuit nec\r\nuniversorum quidem Deum diligere. Et rursus, cum dixerit: “Non facies\r\nsculptile neque fusile,”<a class=\"fnanchor pginternal\" href=\"#Footnote_296\" id=\"FNanchor_296\">[296]</a> consequens erat ut etiam sculptilia\r\nadoraretis. Quomodo ergo non impie facitis, qui Creatori quidem, ut\r\ndicitis, resistitis; quæ sunt autem meretricibus et adulteris similia,\r\nsectamini? Quomodo autem non sentitis vos eum majorem facere, quem pro\r\nimbecillo habetis; si quidem id fit, quod hic vult; non autem illud,\r\nquod voluit bonus? contra enim ostenditur quodam modo a vobis ipsis,\r\nimbecillum esse, quem vestrum patrem dicitis. Recensent etiam ex\r\nquibusdam locis propheticis decerptas dictiones, et male consarcinatas,\r\nquæ allegorice dicta sunt tanquam recto ductu et citra figuram dicta<span class=\"pagenum\" id=\"Page_101\">[101]</span>\r\nsumentes. Dicunt enim scriptum esse: “Deo restiterunt, et salvi facti\r\nsunt:”<a class=\"fnanchor pginternal\" href=\"#Footnote_297\" id=\"FNanchor_297\">[297]</a> illi autem “Deo impudenti” addunt; et hoc eloquium tanquam\r\nconsilium præceptum accipiunt: et hoc ad salutem conferre existimant,\r\nquod Creatori resistant. At “impudenti” quidem “Deo,” non est scriptum.\r\nSi autem sic quoque habeat, eum, qui vocatus est diabolus, intelligite\r\nimpudentem: vel quod hominem calumniis impetat, vel quod accuset\r\npeccatores, vel quod sit apostata. Populus ergo, de quo hoc dictum\r\nest, cum castigaretur propter sua peccata, ægre ferentes et gementes,\r\nhis verbis, quæ dicta sunt, murmurabant, quod aliæ quidem gentes cum\r\ninique se gerant non puniantur, ipsi autem in singulis vexentur; adeo\r\nut Jeremias quoque dixerit: “Cur via impiorum prosperatur?”<a class=\"fnanchor pginternal\" href=\"#Footnote_298\" id=\"FNanchor_298\">[298]</a> quod\r\nsimile est ei, quod prius allatum est ex Malachia: “Deo restiterunt,\r\net salvi facti sunt.” Nam prophetæ divinitus inspirati, non solum quæ\r\na Deo audierint, se loqui profitentur; sed et ipsi etiam solent ea,\r\nquæ vulgo jactantur a populo, exceptionis modo, edicere, et tanquam\r\nquæstiones ab hominibus motas referre: cujusmodi est illud dictum,\r\ncujus mentio jam facta est. Nunquid autem ad hos verba sua dirigens,\r\nscribit Apostolus in Epistola ad Romanos: “Et non sicut blasphemamur,\r\net sicut dicunt aliqui nos dicere: Faciamus mala, ut eveniant bona,\r\nquorum justa est damnatio?”<a class=\"fnanchor pginternal\" href=\"#Footnote_299\" id=\"FNanchor_299\">[299]</a> Ii sunt, qui inter legendum tono vocis\r\npervertunt Scripturas ad proprias voluptates, et quorumdam accentuum\r\net punctorum transpositione, quæ prudenter et utiliter præcepta sunt,\r\nad suas trahunt delicias. “Qui irritatis Deum sermonibus vestris,”\r\ninquit Malachias, “et dicitis, in quonam eum irritavimus? Dum vos\r\ndicitis: Quicunque facit malum, bonus est coram Domino, et ipse in eis\r\ncomplacuit; et ubi est Deus justitiæ?”<a class=\"fnanchor pginternal\" href=\"#Footnote_300\" id=\"FNanchor_300\">[300]</a></p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK III.","CAPUT IV. 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