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{"author":null,"backreferences":[{"context_html":"<p>To those, therefore, that have made progress in the word, He has\r\nproclaimed this utterance, bidding them dismiss anxious<span class=\"pagenum\" id=\"Page_126\">[126]</span> care of the\r\nthings of this world, and exhorting them to adhere to the Father\r\nalone, in imitation of children. Wherefore also in what follows He\r\nsays: “Take no anxious thought for the morrow; sufficient unto the\r\nday is the evil thereof.”<a class=\"fnanchor pginternal\" href=\"#Footnote_191\" id=\"FNanchor_191\">[191]</a> Thus He enjoins them to lay aside\r\nthe cares of this life, and depend on the Father alone. And he who\r\nfulfils this commandment is in reality a child and a son to God and\r\nto the world,—to the one as deceived, to the other as beloved. And\r\nif we have one Master in heaven, as the Scripture says, then by\r\ncommon consent those on the earth will be rightly called disciples.\r\nFor so is the truth, that perfection is with the Lord, who is always\r\nteaching, and infancy and childishness with us, who are always\r\nlearning. Thus prophecy hath honoured <i>perfection</i>, by applying\r\nto it the appellation <i>man</i>. For instance, by David, He says\r\nof the devil: “The Lord abhors the man of blood;”<a class=\"fnanchor pginternal\" href=\"#Footnote_192\" id=\"FNanchor_192\">[192]</a> he calls him\r\nman, as perfect in wickedness. And the Lord is called man, because\r\nHe is perfect in righteousness. Directly in point is the instance\r\nof the apostle, who says, writing the Corinthians: “For I have\r\nespoused you to one man, that I may present you as a chaste virgin to\r\nChrist,”<a class=\"fnanchor pginternal\" href=\"#Footnote_193\" id=\"FNanchor_193\">[193]</a> whether as children or saints, but to the Lord alone.\r\nAnd writing to the Ephesians, he has unfolded in the clearest manner\r\nthe point in question, speaking to the following effect: “Till we all\r\nattain to the unity of the faith, and of the knowledge of God, to a\r\nperfect man, to the measure of the stature of the fulness of Christ:\r\nthat we be no longer children, tossed to and fro by every wind of\r\ndoctrine, by the craft of men, by their cunning in the stratagems of\r\ndeceit; but, speaking the truth in love, may grow up to Him in all\r\nthings,”<a class=\"fnanchor pginternal\" href=\"#Footnote_194\" id=\"FNanchor_194\">[194]</a>—saving these things in order to the edification of\r\nthe body of Christ, who is the head and man, the only one perfect in\r\nrighteousness; and we who are children guarding against the blasts of\r\nheresies, which blow to our inflation; and not putting our trust in\r\nfathers who teach us otherwise, are then made perfect when we are the\r\nchurch, having received Christ the head. Then it is right to notice,\r\nwith respect to the appellation of infant (νήπιος), that τὸ νήπιον is\r\nnot predicated<span class=\"pagenum\" id=\"Page_127\">[127]</span> of the silly: for the silly man is called νηπύτιος; and\r\nνήπιος is νεήπιος (since he that is tender-hearted is called ἤπιος),\r\nas being one that has newly become gentle and meek in conduct. This\r\nthe blessed Paul most clearly pointed out when he said, “When we might\r\nhave been burdensome as the apostles of Christ, we were gentle (ἤπιοι)\r\namong you, as a nurse cherisheth her children.”<a class=\"fnanchor pginternal\" href=\"#Footnote_195\" id=\"FNanchor_195\">[195]</a> The child (νήπιος)\r\nis therefore gentle (ἤπιος), and therefore more tender, delicate,\r\nand simple, guileless, and destitute of hypocrisy, straightforward\r\nand upright in mind, which is the basis of simplicity and truth. For\r\nHe says, “Upon whom shall I look, but upon him who is gentle and\r\nquiet?”<a class=\"fnanchor pginternal\" href=\"#Footnote_196\" id=\"FNanchor_196\">[196]</a> For such is the virgin speech, tender, and free of fraud;\r\nwhence also a virgin is wont to be called “a tender bride,” and a child\r\n“tender-hearted.” And we are tender who are pliant to the power of\r\npersuasion, and are easily drawn to goodness, and are mild, and free of\r\nthe stain of malice and perverseness, for the ancient race was perverse\r\nand hard-hearted; but the band of infants, the new people which we\r\nare, is delicate as a child. On account of the hearts of the innocent,\r\nthe apostle, in the Epistle to the Romans, owns that he rejoices, and\r\nfurnishes a kind of definition of children, so to speak, when he says,\r\n“I would have you wise toward good, but simple towards evil.”<a class=\"fnanchor pginternal\" href=\"#Footnote_197\" id=\"FNanchor_197\">[197]</a> For\r\nthe name of child, νήπιος, is not understood by us privatively, though\r\nthe sons of the grammarians make the νη a privative particle. For if\r\nthey call us who follow after childhood foolish, see how they utter\r\nblasphemy against the Lord, in regarding those as foolish who have\r\nbetaken themselves to God. But if, which is rather the true sense, they\r\nthemselves understand the designation children of simple ones, we glory\r\nin the name. For the new minds, which have newly become wise, which\r\nhave sprung into being according to the new covenant, are infantile in\r\nthe old folly. Of late, then, God was known by the coming of Christ:\r\n“For no man knoweth God but the Son, and he to whom the Son shall\r\nreveal Him.”<a class=\"fnanchor pginternal\" href=\"#Footnote_198\" id=\"FNanchor_198\">[198]</a></p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","THE INSTRUCTOR.","BOOK I.","CHAPTER V. 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