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{"author":null,"backreferences":[{"context_html":"<p>Respecting imparting and communicating, though much might be said,\r\nlet it suffice to remark that the law prohibits a brother from taking\r\nusury: designating as a brother not only him who is born of the\r\nsame parents, but also one of the same race and sentiments, and a\r\nparticipator in the same word; deeming it right not to take usury for\r\nmoney, but with open hands and heart to bestow on those who need. For\r\nGod, the author and the dispenser of such grace, takes as suitable\r\nusury the most precious things to be found among men—mildness,\r\ngentleness, magnanimity, reputation, renown. Do you not regard this\r\ncommand as<span class=\"pagenum\" id=\"Page_51\">[51]</span> marked by philanthropy? As also the following, “To pay\r\nthe wages of the poor daily,” teaches to discharge without delay the\r\nwages due for service; for, as I think, the alacrity of the poor\r\nwith reference to the future is paralyzed when he has suffered want.\r\nFurther, it is said, “Let not the creditor enter the debtor’s house\r\nto take the pledge with violence.” But let the former ask it to be\r\nbrought out, and let not the latter, if he have it, hesitate.<a class=\"fnanchor pginternal\" href=\"#Footnote_187\" id=\"FNanchor_187\">[187]</a>\r\nAnd in the harvest the owners are prohibited from appropriating what\r\nfalls from the handfuls; as also in reaping [the law] enjoins a part\r\nto be left unreaped; signally thereby training those who possess to\r\nsharing and to large-heartedness, by foregoing of their own to those\r\nwho are in want, and thus providing means of subsistence for the\r\npoor.<a class=\"fnanchor pginternal\" href=\"#Footnote_188\" id=\"FNanchor_188\">[188]</a> You see how the law proclaims at once the righteousness and\r\nthe goodness of God, who dispenses food to all ungrudgingly. And in\r\nthe vintage it prohibited the grape-gatherers from going back again on\r\nwhat had been left, and from gathering the fallen grapes; and the same\r\ninjunctions are given to the olive-gatherers.<a class=\"fnanchor pginternal\" href=\"#Footnote_189\" id=\"FNanchor_189\">[189]</a> Besides, the tithes\r\nof the fruits and of the flocks taught both piety towards the Deity,\r\nand not covetously to grasp everything, but to communicate gifts of\r\nkindness to one’s neighbours. For it was from these, I reckon, and from\r\nthe first-fruits that the priests were maintained. We now therefore\r\nunderstand that we are instructed in piety, and in liberality, and in\r\njustice, and in humanity by the law. For does it not command the land\r\nto be left fallow in the seventh year, and bids the poor fearlessly use\r\nthe fruits that grow by divine agency, nature cultivating the ground\r\nfor behoof of all and sundry?<a class=\"fnanchor pginternal\" href=\"#Footnote_190\" id=\"FNanchor_190\">[190]</a> How, then, can it be maintained\r\nthat the law is not humane, and the teacher of righteousness? Again,\r\nin the fiftieth year, it ordered the same things to be performed as in\r\nthe seventh; besides restoring to each one his own land, if from any\r\ncircumstance he had parted with it in the meantime;<span class=\"pagenum\" id=\"Page_52\">[52]</span> setting bounds\r\nto the desires of those who covet possession, by measuring the period\r\nof enjoyment, and choosing that those who have paid the penalty of\r\nprotracted penury should not suffer a life-long punishment. “But alms\r\nand acts of faith are royal guards, and blessing is on the head of him\r\nwho bestows; and he who pities the poor shall be blessed.”<a class=\"fnanchor pginternal\" href=\"#Footnote_191\" id=\"FNanchor_191\">[191]</a> For he\r\nshows love to one like himself, because of his love to the Creator of\r\nthe human race. The above-mentioned particulars have other explanations\r\nmore natural, both respecting rest and the recovery of the inheritance;\r\nbut they are not discussed at present.</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK II.","CHAPTER XVIII. 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