CLEMENT OF ALEXANDRIA - WHO IS THE RICH MAN THAT SHALL BE SAVED?
I. Those who bestow laudatory addresses on the rich[1]
appear to me to be rightly judged not only flatterers
and base, in vehemently pretending that things which
are disagreeable give them pleasure, but also godless
and treacherous; godless, because neglecting to praise
and glorify God, who is alone perfect and good, "of
whom are all things, and by whom are all things, and
for whom are all things,"[2] they invest[3] with
divine honours men wallowing in an execrable and abominable
life, and, what is the principal thing, liable on this
account to the judgment of God; and treacherous, because,
although wealth is of itself sufficient to puff up
and corrupt the souls of its possessors, and to turn
them from the path by which salvation is to be attained,
they stupefy them still more, by inflating the minds
of the rich with the pleasures of extravagant praises,
and by making them utterly despise all things except
wealth, on account of which they are admired; bringing,
as the saying is, fire to fire, pouring pride on pride,
and adding conceit to wealth, a heavier burden to that
which by nature is a weight, from which somewhat ought
rather to be removed and taken away as being a dangerous
and deadly disease. For to him who exalts and magnifies
himself, the change and downfall to a low condition
succeeds in turn, as the divine word teaches. For it
appears to me to be far kinder, than basely to flatter
the rich and praise them for what is bad, to aid them
in working out their salvation in every possible way;
asking this of God, who surely and sweetly bestows
such things on His own children; and thus by the grace
of the Saviour healing their souls, enlightening them
and leading them to the attainment of the truth; and
whosoever obtains this and distinguishes himself in
good works shall gain the prize of everlasting life.
Now prayer that runs its course till the last day of
life needs a strong and tranquil soul; and the conduct
of life needs a good and righteous disposition, reaching
out towards all the commandments of the Saviour.
II. Perhaps the reason of salvation appearing more
difficult to the rich than to poor men, is not single
but manifold. For some, merely hearing, and that in
an off-hand way, the utterance of the Saviour, "that
it is easier for a camel to go through the eye of a
needle than for a rich man to enter into the kingdom
of heaven,"[4] despair of themselves as not destined
to live, surrender all to the world, cling to the present
life as if it alone was left to them, and so diverge
more from the way to the life to come, no longer inquiring
either whom the Lord and Master calls rich, or how
that which is impossible to man becomes possible to
God. But others rightly and adequately comprehend this,
but attaching slight importance to the works which
tend to salvation, do not make the requisite preparation
for attaining to the objects of their hope. And I affirm
both of these things of the rich who have learned both
the Saviour's power and His glorious salvation. With
those who are ignorant of the truth I have little concern.
III. Those then who are actuated by a love of the
truth and love of their brethren, and neither are rudely
insolent towards such rich as are called, nor, on the
other hand, cringe to them for their own avaricious
ends, must first by the word relieve them of their
groundless despair, and show with the requisite explanation
of the oracles of the Lord that the inheritance of
the kingdom of heaven is not quite cut off from them
if they obey the commandments; then admonish them that
they entertain a causeless fear, and that the Lord
gladly receives them, provided they are willing; and
then, in addition, exhibit and teach how and by what
deeds and dispositions they shall win the objects of
hope, inasmuch as it is neither out of their reach,
nor, on the other hand, attained without effort; but,
as is the case with athletes--to compare things small
and perishing with things great and immortal--let the
man who is endowed with worldly wealth reckon that
this depends on himself. For among those, one man,
because he despaired of being able to conquer and gain
crowns, did not give in his name for the contest; while
another, whose mind was inspired with this hope, and
yet did not submit to the appropriate labours, and
diet, and exercises, remained uncrowned, and was balked
in his expectations. So also let not the man that has
been invested with worldly wealth proclaim himself
excluded at the outset from the Saviour's lists, provided
he is a believer and one who contemplates the greatness
of God's philanthropy; nor let him, on the other hand,
expect to grasp the crowns of immortality without struggle
and effort, continuing untrained, and without contest.
But let him go and put himself under the Word as his
trainer, and Christ the President of the contest; and
for his prescribed food and drink let him have the
New Testament of the Lord; and for exercises, the commandments;
and for elegance and ornament, the fair dispositions,
love, faith, hope, knowledge of the truth, gentleness,
meekness, pity, gravity: so that, when by the last
trumpet the signal shall be given for the race and
departure hence, as from the stadium of life, he may
with a good conscience present himself victorious before
the Judge who confers the rewards, confessedly worthy
of the Fatherland on high, to which he returns with
crowns and the acclamations of angels.
IV. May the Saviour then grant to us that, having
begun the subject from this point, we may contribute
to the brethren what is true, and suitable, and saving,
first touching the hope itself, and, second, touching
the access to the hope. He indeed grants to those who
beg, and teaches those who ask, and dissipate signorance
and dispels despair, by introducing again the same
words about the rich, which become their own interpreters
and infallible expounders. For there is nothing like
listening again to the very same statements, which
till now in the Gospels were distressing you, hearing
them as you did without examination, and erroneously
through puerility: "And going forth into the way,
one approached and kneeled, saying, Good Master, what
good thing shall I do that I may inherit everlasting
life? And Jesus saith, Why callest thou Me good? There
is none good but one, that is, God. Thou knowest the
commandments. Do not commit adultery, Do not kill,
Do not steal, Do not bear false witness, Defraud not,
Honour thy father and thy mother. And he answering
saith to Him, All these have I observed. And Jesus,
looking upon him, loved him, and said, One thing thou
lackest. If thou wouldest be perfect, sell what thou
hast and give to the poor, and thou shall have treasure
in heaven: and come, follow Me. And he was sad at that
saying, and went away grieved: for he was rich, having
great possessions. And Jesus looked round about, and
saith to His disciples, How hardly shall they that
have riches enter into the kingdom of God! And the
disciples were astonished at His words. But Jesus answereth
again, and saith unto them, Children, how hard is it
for them that trust in riches to enter into the kingdom
of God ! More easily shall a camel enter through the
eye of a needle than a rich man into the kingdom of
God. And they were astonished out of measure, and said,
Who then can be saved? bend He, looking upon them,
said, What is impossible with men is possible with
God. For with God all things are possible. Peter began
to say to Him, Lo, we have left all and followed Thee.
And Jesus answered and said, Verily I say unto you,
Whosoever shall leave what is his own, parents, and
brethren, and possessions, for My sake and the Gospel's,
shall receive an hundred-fold now in this world, lands,
and possessions, and house, and brethren, with persecutions;
and in the world to come is life everlasting. But many
that are first shall be last, and the last first."[1]
V. These things are written in the Gospel according
to Mark; and in all the rest correspondingly; although
perchance the expressions vary slightly in each, yet
all show identical agreement in meaning.
But well knowing that the Saviour teaches nothing
in a merely human way, but teaches all things to His
own with divine and mystic wisdom, we must not listen
to His utterances carnally; but with due investigation
and intelligence must search out and learn the meaning
hidden in them. For even those things which seem to
have been simplified to the disciples by the Lord Himself
are found to require not less, even more, attention
than what is expressed enigmatically, from the surpassing
superabundance of wisdom in them. And whereas the things
which are thought to have been explained by Him to
those within--those called by Him the children of the
kingdom--require still more consideration than the
things which seemed to have been expressed simply,
and respecting which therefore no questions were asked
by those who heard them, but which, pertaining to the
entire design of salvation, and to be contemplated
with admirable and supercelestial depth of mind, we
must not receive superficially with
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our ears, but with application of the mind to the very
spirit of the Saviour, and the unuttered meaning of
the declaration.
VI. For our Lord and Saviour was asked pleasantly
a question most appropriate for Him,--the Life respecting
life, the Saviour respecting salvation, the Teacher
respecting the chief doctrines taught, the Truth respecting
the true immortality, the Word respecting the word
of the Father, the Perfect respecting the perfect rest,
the Immortal respecting the sure immortality. He was
asked respecting those things on account of which He
descended, which He inculcates, which He teaches, which
He offers, in order to show the essence of the Gospel,
that it is the gift of eternal life. For He foresaw
as God, both what He would be asked, and what each
one would answer Him. For who should do this more than
the Prophet of prophets, and the Lord of' every prophetic
spirit? And having been called "good," and
taking the starting note from this first expression,
He commences His teaching with this, turning the pupil
to God, the good, and first and only dispenser of eternal
life, which the Son, who received it of Him, gives
to us.
VII. Wherefore the greatest and chiefest point of
the instructions which relate to life must be implanted
in the soul from the beginning,--to know the eternal
God, the giver of what is eternal, and by knowledge
and comprehension to possess God, who is first, and
highest, and one, and good. For this is the immutable
and immoveable source and support of life, the knowledge
of God, who really is, and who bestows the things which
really are, that is, those which are eternal, from
whom both being and the continuance[1] of it are derived
to other beings. For ignorance of Him is death; but
the knowledge and appropriation of Him, and love and
likeness to Him, are the only life.
VIII. He then who would live the true life is enjoined
first to know Him "whom no one knows, except the
Son reveal (Him)."[12] Next is to be learned the
greatness of the Saviour after Him, and the newness
of grace; for, according to the apostle, "the
law was given by Moses, grace and truth came by Jesus
Christ;"[3] and the gifts granted through a faithful
servant are not equal to those bestowed by the true
Son. If then the law of Moses had been sufficient to
confer eternal life, it were to no purpose for the
Saviour Himself to come and suffer for us, accomplishing
the course of human life from His birth to His cross;
and to no purpose for him who had done all the commandments
of the law from his youth to fall on his knees and
beg from another immortality. For he had not only fulfilled
the law, but had begun to do so from his very earliest
youth. For what is there great or pre-eminently illustrious
in an old age which is unproductive of faults? But
if one in juvenile frolicsomeness and the fire of youth
shows a mature judgment older than his years, this
is a champion admirable and distinguished, and hoary
pre-eminently in mind.
But, nevertheless, this man being such, is perfectly
persuaded that nothing is wanting to him as far as
respects righteousness, but that he is entirely destitute
of life. Wherefore he asks it from Him who alone is
able to give it. And with reference to the law, he
carries confidence; but the Son of God he addresses
in supplication. He is transferred from faith to faith.
As perilously tossing and occupying a dangerous anchorage
in the law, he makes for the Saviour to find a haven.
IX. Jesus, accordingly, does not charge him with
not having fulfilled all things out of the law, but
loves him, and fondly welcomes his obedience in what
he had learned; but says that he is not perfect as
respects eternal life, inasmuch as he had not fulfilled
what is perfect, and that he is a doer indeed of the
law, but idle at the true life. Those things, indeed,
are good. Who denies it? For "the commandment
is holy,"[4] as far as a sort of training with
fear and preparatory discipline goes, leading as it
did to the culmination of legislation and to grace.[5]
But Christ is the fulfilment "of the law for righteousness
to every one that believeth;" and not as a slave
making slaves, but sons, and brethren, and fellow-heirs,
who perform the Father's will.
X. "If thou wilt be perfect."[6] Consequently
he was not yet perfect. For nothing is more perfect
than what is pefect. And divinely the expression "if
thou wilt" showed the self-determination of the
soul holding converse with Him. For choice depended
on the man as being free; but the gift on God as the
Lord. And He gives to those who are willing and are
exceedingly earnest, and ask, that so their salvation
may become their own. For God compels not (for compulsion
is repugnant to God), but supplies to those who seek,
and bestows on those who ask, and opens to those who
knock. If thou wilt, then, if thou really wiliest,
and art not deceiving thyself, acquire what thou lackest.
One thing is lacking thee,--the one thing which abides,
the good, that which is now above the law, which the
law gives not, which the law contains not, which is
the prerogative of those who live. He forsooth who
had fulfilled all the demands of the
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law from his youth, and had gloried in what was magnificent,
was not able to complete the whole[1] with this one
thing which was specially required! by the Saviour,
so as to receive the eternal life which he desired.
But he departed displeased, vexed at the commandment
of the life, on account of which he supplicated. For
he did not truly wish life, as he averred, but aimed
at the mere reputation of the good choice. And he was
capable of busying himself about many things; but the
one thing, the work of life, he was powerless, and
disinclined, and unable to accomplish. Such also was
what the Lord said to Martha, who was occupied with
many things, and distracted and troubled with serving;
while she blamed her sister, because, leaving serving,
she set herself at His feet, devoting her time to learning:
"Thou art troubled about many things, but Mary
hath chosen the good part, which shall not be taken
away from her."[2] So also He bade him leave his
busy life, and cleave to One and adhere to the grace
of Him who offered everlasting life.
XI. What then was it which persuaded him to flight,
and made him depart from the Master, from the entreaty,
the hope, the life, previously pursued with ardour?--"Sell
thy possessions." And what is this? He does not,
as some conceive off-hand, bid him throw away the substance
he possessed, and abandon his property; but bids him
banish from his soul his notions about wealth, his
excitement and morbid feeling about it, the anxieties,
which are the thorns of existence, which choke the
seed of life. For it is no great thing or desirable
to be destitute of wealth, if without a special object,--not
except on account of life. For thus those who have
nothing at all, but are destitute, and beggars for
their daily bread, the poor dispersed on the streets,
who know not God and God's righteousness, simply on
account of their extreme want and destitution of subsistence,
and lack even of the smallest things, were most blessed
and most dear to God, and sole possessors of everlasting
life.
Nor was the renunciation of wealth and the bestowment
of it on the poor or needy a new thing; for many did
so before the Saviour's advent,--some because of the
leisure (thereby obtained) for learning, and on account
of a dead wisdom; and others for empty fame and vainglory,
as the Anaxagorases, the Democriti, and the Crateses.
XII. Why then command as new, as divine, as alone
life-giving, what did not save those of former days?
And what peculiar thing is it that the new creature
s the Son of God intimates and teaches? It is not the
outward act which others have done, but something else
indicated by it, greater, more godlike, more perfect,
the stripping off of the passions from the soul itself
and from the disposition, and the cutting up by the
roots and casting out of what is alien to the mind.
For this is the lesson peculiar to the believer, and
the instruction worthy of the Saviour. For those who
formerly despised external things relinquished and
squandered their property, but the passions of the
soul, I believe, they intensified. For they indulged
in arrogance, pretension, and vainglory, and in contempt
of the rest of mankind, as if they had done something
superhuman. How then would the Saviour have enjoined
on those destined to tire for ever what was injurious
and hurtful with reference to the life which He promised?
For although such is the case, one, after ridding himself
of the burden of wealth, may none the less have still
the lust and desire for money innate and living; and
may have abandoned the use of it, but being at once
destitute of and desiring what he spent, may doubly
grieve both on account of the absence of attendance,
and the presence of regret. For it is impossible and
inconceivable that those in want of the necessaries
of life should not be harassed in mind, and hindered
from better things in the endeavour to provide them
somehow, and from some source.
XIII. And how much more beneficial the opposite
case, for a man, through possessing a competency, both
not himself to be in straits about money, and also
to give assistance to those to whom it is requisite
so to do! For if no one had anything, what room would
be left among men for giving? And how can this dogma
fail to be found plainly opposed to and conflicting
with many other excellent teachings of the Lord? "Make
to yourselves friends of the mammon of unrighteousness,
that when ye fail, they may receive you into the everlasting
habitations."[4] "Acquire treasures in heaven,
where neither moth nor rust destroys, nor thieves break
through."[5] How could one give food to the hungry,
and drink to the thirsty, clothe the naked, and shelter
the houseless, for not doing which He threatens with
fire and the outer darkness, if each man first divested
himself of all these things? Nay, He bids Zaccheus
and Matthew, the rich tax-gathers, entertain Him hospitably.
And He does not bid them part
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with their property, but, applying the just and removing
the unjust judgment, He subjoins, "To-day salvation
has come to this house, forasmuch as he also is a son
of Abraham."[1] He so praises the use of property
as to enjoin, along with this addition, the giving
a share of it, to give drink to the thirsty, bread
to the hungry, to take the houseless in, and clothe
the naked. But if it is not possible to supply those
needs without substance, and He bids people abandon
their substance, what else would the Lord be doing
than exhorting to give and not to give the same things,
to feed and not to feed, to take in and to shut out,
to share and not to share? which were the most irrational
of all things.
XIV. Riches, then, which benefit also our neighbours,
are not to be thrown away. For they are possessions,
inasmuch as they are possessed, and goods, inasmuch
as they are useful and provided by God for the use
of men; and they lie to our hand, and are put under
our power, as material and instruments which are for
good use to those who know the instrument. If you use
it skilfully, it is skilful; if you are deficient in
skill, it is affected by your want of skill, being
itself destitute of blame. Such an instrument is wealth.
Are you able to make a right use of it? It is subservient
to righteousness. Does one make a wrong use of it?
It is, on the other hand, a minister of wrong. For
its nature is to be subservient, not to rule. That
then which of itself has neither good nor evil, being
blameless, ought not to be blamed; but that which has
the power of using it well and ill, by reason of its
possessing voluntary choice. And this is the mind and
judgment of man, which has freedom in itself and self-determination
in the treatment of what is assigned to it. So let
no man destroy wealth, rather than the passions of
the soul, which are incompatible with the better use
of wealth. So that, becoming virtuous and good, he
may be able to make a good use of these riches. The
renunciation, then, and selling of all possessions,
is to be understood as spoken of the passions of the
soul.
XV. I would then say this. Since some things are
within and some without the soul, and if the soul make
a good use of them, they! also are reputed good, but
if a bad, bad;--whether does He who commands us to
alienate our possessions repudiate those things, after
the removal of which the passions still remain, or
those rather, on the removal of which wealth even
becomes beneficial? If therefore he who casts away
worldly wealth can still be rich in the passions, even
though the material [for their gratification] is absent,--for
the disposition produces its own effects, and strangles
the reason, and presses it down and inflames it with
its inbred lusts,--it is then of no advantage to him
to be poor in purse while he is rich in passions. For
it is not what ought to be cast away that he has east
away, but what is indifferent; and he has deprived
himself of what is serviceable, but set on fire the
innate fuel of evil through want of the external means
[of gratification]. We must therefore renounce those
possessions that are injurious, not those that are
capable of being serviceable, if one knows the fight
use of them. And what is managed with wisdom, and sobriety,
and piety, is profitable; and what is hurtful must
be east away. But things external hun not. So then
the Lord introduces the use of external things, bidding
us put away not the means of subsistence, but what
uses them badly. And these are the infirmities and
passions of the soul.
XVI. The presence of wealth in these is deadly to
all, the loss of it salutary. Of which, making the
soul pure,--that is, poor and bare,--we must hear the
Saviour speaking thus, "Come, follow Me."
For to the pure in heart He now becomes the way. But
into the impure soul the grace of God finds no entrance.
And that (soul) is unclean which is rich in lusts,
and is in the throes of many worldly affections. For
he who holds possessions, and gold, and silver, and
houses, as the gifts of God; and ministers from them
to the God who gives them for the salvation of men;
and knows that he possesses them more for the sake
of the brethren than his own; and is superior to the
possession of them, not the slave of the things he
possesses; and does not carry them about in his soul,
nor bind and circumscribe his life within them, but
is ever labouring at some good and divine work, even
should he be necessarily some time or other deprived
of them, is able with cheerful mind to bear their removal
equally with their abundance. This is he who is blessed
by the Lord, and cared poor in spirit, a meet heir
of the kingdom of heaven, not one who could not live
rich.
XVII. But he who carries his riches in his soul,
and instead of God's Spirit bears in his heart gold
or land, and is always acquiring possessions without
end, and is perpetually on the outlook for more, bending
downwards and fettered in the toils of the world, being
earth and destined to depart to earth,--whence can
he be able to desire and to mind the kingdom of heaven,--a
man who carries not a heart, but land or metal, who
must perforce be found in the midst of the objects
he has chosen? For where the mind of man is, there
is also his treasure. The Lord acknowledges a twofold
treasure,--the good: "For the good man, out of
the good treasure of his heart, bringeth forth good;"
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and the evil: for "the evil man, out of the evil
treasure, bringeth forth evil: for out of the abundance
of the heart the mouth speaketh."[1] As then treasure
is not one with Him, as also it is with us, that which
gives the unexpected great gain in the finding, but
also a second, which is profitless and undesirable,
an evil acquisition, hurtful; so also there is a richness
in good things, and a richness in bad things, since
we know that riches and treasure are not by nature
separated from each other. And the one sort of riches
is to be possessed and acquired, and the other not
to be possessed, but to be cast away.
In the same way spiritual poverty is blessed. Wherefore
also Matthew added, "Blessed are the poor."[2]
How? "In spirit." And again, "Blessed
are they that hunger and thirst after the righteousness
of God."[3] Wherefore wretched are the contrary
kind of poor, who have no part in God, and still less
in human property, and have not tasted of the righteousness
of God.
XVIII. So that (the expression) rich men that shall
with difficulty enter into the kingdom, is to be apprehended
in a scholarly[4] way, not awkwardly, or rustically,
or carnally. For if the expression is used thus, salvation
does not depend on external things, whether they be
many or few, small or great, or illustrious or obscure,
or esteemed or disesteemed; but on the virtue of the
soul, on faith, and hope, and love, and brotherliness,
and knowledge, and meekness, and humility, and truth,
the reward of which is salvation. For it is not on
account of comeliness of body that any one shall live,
or, on the other hand, perish. But he who uses the
body given to him chastely and according to God, shall
live; and he that destroys the temple of God shall
be destroyed. An ugly man can be profligate, and a
good-looking man temperate. Neither strength and great
size of body makes alive, nor does any of the members
destroy. But the soul which uses them provides the
cause for each. Bear then, it is said, when struck
on the face;[5] which a man strong and in good health
can obey. And again, a man who is feeble may transgress
from refractoriness of temper. So also a poor and destitute
man may be found intoxicated with lusts; and a man
rich in worldly goods temperate, poor in indulgences,
trustworthy, intelligent, pure, chastened.
If then it is the soul which, first and especially,
is that which is to live, and if virtue springing up
around it saves, and vice kills; then it is clearly
manifest that by being poor in those things, by riches
of which one destroys it, it is saved, and by being
rich in those things, riches of which ruin it, it is
killed. And let us no longer seek the cause of the
issue elsewhere than in the state and disposition of
the soul in respect of obedience to God and purity,
and in respect of transgression of the commandments
and accumulation of wickedness.
XIX. He then is truly and rightly rich who is rich
in virtue, and is capable of making a holy and faithful
use of any fortune; while he is spuriously rich who
is rich, according to the flesh, and turns life into
outward possession, which is transitory and perishing,
and now belongs to one, now to another, and in the
end to nobody at all. Again, in the same way there
is a genuine poor man, and another counterfeit and
falsely so called. He that is poor in spirit, and that
is the right thing, and he that is poor in a worldly
sense, which is a different thing. To him who is poor
in worldly goods, but rich in vices, who is not poor
in spirit[6] and rich toward God, it is said, Abandon
the alien possessions that are in thy soul, that, becoming
pure in heart, thou mayest see God; which is another
way of saying, Enter into the kingdom of heaven. And
how may you abandon them? By selling them. What then?
Are you to take money for effects, by effecting an
exchange of riches, by turning your visible substance
into money? Not at all. But by introducing, instead
of what was formerly inherent in your soul, which you
desire to save, other riches which deify and which
minister everlasting life, dispositions in accordance
with the command of God; for which there shall accrue
to you endless reward and honour, and salvation, and
everlasting immortality. It is thus that thou dost
rightly sell the possessions, many are superfluous,
which shut the heavens against thee by exchanging them
for those which are able to save. Let the former be
possessed by the carnal poor, who are destitute of
the latter. But thou, by receiving instead spiritual
wealth, shalt have now treasure in the heavens.
XX. The wealthy and legally correct man, not understanding
these things figuratively, nor how the same man can
be both poor and rich, and have wealth and not have
it, and use the world and not use it, went away sad
and downcast, leaving the state of life, which he was
able merely to desire but not to attain, making for
himself the difficult impossible. For it was difficult
for the soul not to be seduced and ruined by the luxuries
and flowery enchantments that beset remarkable wealth;
but it was not impossible, even surrounded with it,
for one to lay hold of salvation, provided he withdrew
himself from material wealth,
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--to that which is grasped by the mind and taught by
God, and learned to use things indifferent rightly
and properly, and so as to strive after eternal life.
And the disciples even themselves were at first alarmed
and amazed. Why were they so on hearing this? Was it
that they themselves possessed much wealth? Nay, they
had long ago left their very nets, and hooks, and rowing
boats, which were their sole possessions. Why then
do they say in consternation, "Who can be saved?"
They had heard well and like disciples what was spoken
in parable and obscurely by the Lord, and perceived
the depth of the words. For they were sanguine of salvation
on the ground of their want of wealth. But when they
became conscious of not having yet wholly renounced
the passions (for they were neophytes and recently
selected by the Saviour), they were excessively astonished,
and despaired of themselves no less than that rich
man who clung so terribly to the wealth which he preferred
to eternal life. It was therefore a fit subject for
all fear on the disciples' part; if both he that possesses
wealth and he that is teeming with passions were the
rich, and these alike shall be expelled from the heavens.
For salvation is the privilege of pure and passionless
souls.
XXI. But the Lord replies, "Because what is
impossible with men is possible with God." This
again is full of great wisdom. For a man by himself
working and toiling at freedom from passion achieves
nothing. But if he plainly shows himself very desirous
and earnest about this, he attains it by the addition
of the power of God. For God conspires with willing
souls. But if they abandon their eagerness, the spirit
which is bestowed by God is also restrained. For to
save the unwilling is the part of one exercising compulsion;
but to save the willing, that of one showing grace.
Nor does the kingdom of heaven belong to sleepers and
sluggards, "but the violent take it by force."[1]
For this alone is commendable violence, to force God,
and take life from God by force. And He, knowing those
who persevere firmly, or rather violently, yields and
grants. For God delights in being vanquished in such
things.
Therefore on hearing those words, the blessed Peter,
the chosen, the pre-eminent, the first of the disciples,
for whom alone and Himself the Saviour paid tribute,[2]
quickly seized and comprehended the saying. And what
does he say? "Lo, we have left all and followed
Thee? Now if by all he means his own property, he boasts
of leaving four oboli perhaps in all,[3] and forgets
to show the kingdom of heaven to be their recompense.
But if, casting away what we were now speaking of,
the old mental possessions and soul diseases, they
follow in the Master's footsteps, this now joins them
to those who are to be enrolled in the heavens. For
it is thus that one truly follows the Saviour, by aiming
at sinlessness and at His perfection, and adorning
and composing the soul before it as a mirror, and arranging
everything in all respects similarly.
XXII. "And Jesus answering said, Verily I say
unto you, Whosoever shall leave what is his own, parents,
and children, and wealth, for My sake and the Gospel's,
shall receive an hundredfold."[4] But let neither
this trouble you, nor the still harder saying delivered
in another place in the words, "Whoso hateth not
father, and mother, and children, and his own life
besides, cannot be My disciple."[5] For the God
of peace, who also exhorts to love enemies, does not
introduce hatred and dissolution from those that are
dearest. But if we are to love our enemies, it is in
accordance with right reason that, ascending from them,
we should love also those nearest in kindred. Or if
we are to hate our blood-relations, deduction teaches
us that much more are we to spurn from us our enemies.
So that the reasonings would be shown to destroy one
another. But they do not destroy each other, nor are
they near doing so. For from the same feeling and disposition,
and on the ground of the same rule, one loving his
enemy may hate his father, inasmuch as he neither takes
vengeance on an enemy, nor reverences a father more
than Christ. For by the one word he extirpates hatred
and injury, and by the other shamefacedness towards
one's relations, if it is detrimental to salvation.
If then one's father, or son, or brother, be godless,
and become a hindrance to faith and an impediment to
the higher life, let him not be friends or agree with
him, but on account of the spiritual enmity, let him
dissolve the fleshly relationship.
XXIII. Suppose the matter to be a law-suit. Let
your father be imagined to present himself to you and
say, "I begot and reared thee. Follow me, and
join with me in wickedness, and obey not the law of
Christ;" and whatever a man who is a blasphemer
and dead by nature would say.
But on the other side hear the Saviour: "I
regenerated thee, who wert ill born by the world to
death. I emancipated, healed, ransomed thee. I will
show thee the face of the good Father God. Call no
man thy father on earth. Let the dead bury the dead;
but follow thou Me. For I will bring thee to a rest[6]
of ineffable and unutterable blessings, which eye hath
not seen, nor ear heard, nor have entered into the
598
heart of men; into which angels desire to look, and
see what good things God hath prepared for the saints
and the children who love Him."[1] I am He who
feeds thee, giving Myself as bread, of which he who
has tasted experiences death no more, and supplying
day by day the drink of immortality. I am teacher of
supercelestial lessons. For thee I contended with Death,
and paid thy death, which thou owedst for thy former
sins and thy unbelief towards God."
Having heard these considerations on both sides,
decide for thyself and give thy vote for thine own
salvation. Should a brother say the like, should a
child, should a wife, should any one whosoever, in
preference to all let Christ in thee be conqueror.
For He contends in thy behalf.
XXIV. You may even go against wealth. Say, "Certainly
Christ does not debar me from property. The Lord does
not envy." But do you see yourself overcome and
overthrown by it? Leave it, throw it away, hate, renounce,
flee. "Even if thy right eye offend thee,"
quickly "cut it out."[2] Better is the kingdom
of God to a man with one eye, than the fire to one
who is unmutilated. Whether hand, or foot, or soul,
hate it. For if it is destroyed here for Christ's sake,
it will be restored to life yonder.
XXV. And to this effect similarly is what follows.
"Now at this present time not to have lands, and
money, and houses, and brethren, with persecutions."
For it is neither penniless, nor homeless, nor brotherless
people that the Lord calls to life, since He has also
called rich people; but, as we have said above, also
brothers, as Peter with Andrew, and James with John
the sons of Zebedee, but of one mind with each other
and Christ. And the expression "with persecutions"
rejects the possessing of each of those things. There
is a persecution which arises from without, from men
assailing the faithful, either out of hatred, or envy,
or avarice, or through diabolic agency. But the most
painful is internal persecution, which proceeds from
each man's own soul being vexed by impious lusts, and
diverse pleasures, and base hopes, and destructive
dreams; when, always grasping at more, and maddened
by brutish loves, and inflamed by the passions which
beset it like goads and stings, it is covered with
blood, (to drive it on) to insane pursuits, and to
despair of life, and to contempt of God.
More grievous and painful is this persecution, which
arises from within, which is ever with a man, and which
the persecuted cannot escape; for he carries the enemy
about everywhere in himself. Thus also burning which
attacks from without works trial, but that from within
produces death. War also made on one is easily put
an end to, but that which is in the soul continues
till death.
With such persecution, if you have worldly wealth,
if you have brothers allied by blood and other pledges,
abandon the whole wealth of these which leads to evil;
procure peace for yourself, free yourself from protracted
persecutions; turn from them to the Gospel; choose
before all the Saviour and Advocate and Paraclete of
your soul, the Prince of life. "For the things
which are seen are temporary; but the things which
are not seen are eternal."[3] And in the present
time are things evanescent and insecure, but in that
to come is eternal life.
XXVI. "The first shall be last, and the last
first."[4] This is fruitful in meaning and exposition,[5]
but does not demand investigation at present; for it
refers not only to the wealthy alone, but plainly to
all men, who have once surrendered themselves to faith.
So let this stand aside for the present. But I think
that our proposition has been demonstrated in no way
inferior to what we promised, that the Saviour by no
means has excluded the rich on account of wealth itself,
and the possession of property, nor fenced off salvation
against them; if they are able and willing to submit
their life to God's commandments, and prefer them to
transitory objects, and if they would look to the Lord
with steady eye, as those who look for the nod of a
good helmsman, what he wishes, what he orders, what
he indicates, what signal he gives his mariners, where
and whence he directs the ship's course. For what harm
does one do, who, previous to faith, by applying his
mind and by saving has collected a competency? Or what
is much less reprehensible than this, if at once by
God, who gave him his life, he has had his home given
him in the house of such men, among wealthy people,
powerful in substance, and pre-eminent in opulence?
For if, in consequence of his involuntary birth in
wealth, a man is banished from life, rather is he wronged
by God, who created him, in having vouchsafed to him
temporary enjoyment, and in being deprived of eternal
life. And why should wealth have ever sprung from the
earth at all, if it is the author and patron of death?
But if one is able in the midst of wealth to turn
from its power, and to entertain moderate sentiments,
and to exercise self-command, and to seek God alone,
and to breathe God and walk with God, such a poor man
submits to the commandments, being free, unsubdued,
free of disease, unwounded by wealth. But if not, "sooner
599
shall a camel enter through a needle's eye, than such
a rich man reach the kingdom of God."[1]
Let then the camel, going through a narrow and strait
way before the rich man, signify something loftier;
which mystery of the Saviour is to be learned in the
"Exposition of first Principles and of Theology."[2]
XXVII. Well, first let the point of the parable,
which is evident, and the reason why it is spoken,
be presented. Let it teach the prosperous that they
are not to neglect their own salvation, as if they
had been already fore-doomed, nor, on the other hand,
to cast wealth into the sea, or condemn it as a traitor
and an enemy to life, but learn in what way and how
to use wealth and obtain life. For since neither does
one perish by any means by fearing because he is rich,
nor is by any means saved by trusting and believing
that he shall be saved, come let them look what hope
the Saviour assigns them, and how what is unexpected
may become ratified, and what is hoped for may come
into possession.
The Master accordingly, when asked, "Which
is the greatest of the commandments?" says, "Thou
shalt love the Lord thy God with all thy soul, and
with all thy strength;"[3] that no commandment
is greater than this (He says), and with exceeding
good reason; for it gives command respecting the First
and the Greatest, God Himself, our Father, by whom
all things were brought into being, and exist, and
to whom what is saved returns again. By Him, then,
being loved beforehand, and having received existence,
it is impious for us to regard ought else older or
more excellent; rendering only this small tribute of
gratitude for the greatest benefits; and being unable
to imagine anything else whatever by way of recompense
to God, who needs nothing and is perfect; and gaining
immortality by the very exercise of loving the Father
to the extent of one's might and power. For the more
one loves God, the more he enters within God.
XXVIII. The second in order, and not any less than
this, He says, is, "Thou shalt love thy neighbour
as thyself,"[4] consequently God above thyself.
And on His interlocutor inquiring, "Who is my
neighbour?"[5] He did not, in the same way with
the Jews, specify the blood-relation, or the fellow-citizen,
or the proselyte, or him that had been similarly circumcised,
or the man who uses one and the same law. But He introduces
one on his way down from the upland region from Jerusalem
to Jericho, and represents him stabbed by robbers,
cast half-dead on the way, passed by the priest, looked
sideways at by the Levite, but pitied by the vili-fied
and excommunicated Samaritan; who did not, like those,
pass casually, but came provided with such things as
the man in danger required, such as oil, bandages,
a beast of burden, money for the inn-keeper, part given
now, and part promised. "Which," said He,
"of them was neighbour to him that suffered these
things?" and on his answering, "He that showed
mercy to him," (replied), Go thou also, therefore,
and do likewise, since love buds into well-doing.
XXIX. In both the commandments, then, He introduces
love; but in order distinguishes it. And in the one
He assigns to God the first part of love, and allots
the second to our neighbour. Who else can it be but
the Saviour Himself? or who more than He has pitied
us, who by the rulers of darkness were all but put
to death with many wounds, fears, lusts, passions,
pains, deceits, pleasures?. Of these wounds the only
physician is Jesus, who cuts out the passions thoroughly
by the root,--not as the law does the bare effects,
the fruits of evil plants, but applies His axe to the
roots of wickedness. He it is that poured wine on our
wounded souls (the blood of David's vine), that brought
the oil which flows from the compassions of the Father?
and bestowed it copiously. He it is that produced the
ligatures of health and of salvation that cannot be
undone, --Love, Faith, Hope. He it is that subjected
angels, and principalities, and powers, for a great
reward to serve us. For they also shall be delivered
from the vanity of the world through the revelation
of the glory of the sons of God. We are therefore to
love Him equally with God. And he loves Christ Jesus
who does His will and keeps His commandments. "For
not every one that saith unto Me, Lord, Lord, shall
enter into the kingdom of heaven; but he that doeth
the will of My Father."[8] And "Why call
ye Me Lord, Lord, and do not the things which I say?"[9]
"And blessed are ye who see and hear what neither
righteous men nor prophets" (have seen or heard),[10]
if ye do what I say.
XXX. He then is first who loves Christ; and second,
he who loves and cares for those who have believed
on Him. For whatever is done to a disciple, the Lord
accepts as done to Himself, and reckons the whole as
His. "Come, ye blessed of My Father, inherit the
kingdom prepared for you from the foundation of the
world. For I was an hungered, and ye gave Me to eat:
I was thirsty, and ye gave Me to drink: and I was a
stranger, and ye took Me in: I was naked and ye clothed
Me: I was sick, and
600
ye visited Me: I was in prison, and ye came to Me. Then
shall the righteous answer, saying, Lord, when saw
we Thee hungry, and fed Thee? or thirsty, and gave
Thee drink? And when saw we Thee a stranger, and took
Thee in? or naked, and clothed Thee? Or when saw we
Thee sick, and visited Thee? or in prison, and came
to Thee? And the King answering, shall say to them,
Verily I say unto you, inasmuch as ye have done it
unto one of the least of these My brethren, ye have
done it unto Me."
Again, on the opposite side, to those who have not
performed these things, "Verily I say unto you,
inasmuch as ye have not done it unto one of the least
of these, ye have not done it to Me."[1] And in
another place, "He that receiveth you; receiveth
Me; and he that receiveth not you, rejecteth Me."[2]
XXXI. Such He names children, and sons, and little
children, and friends, and little ones here, in reference
to their future greatness above. "Despise not,"
He says, "one of these little ones; for their
angels always behold the face of My Father in heaven."[3]
And in another place, "Fear not, little flock,
for it is your Father's good pleasure to give you the
kingdom of heaven."[4] Similarly also He says
that "the least in the kingdom of heaven"
that is His own disciple "is greater than John,
the greatest among those bern of women."[5] And
again, "He that receiveth a righteous man or a
prophet in the name of a righteous man or a prophet,
shall receive their reward; and he that giveth to a
disciple in the name of a disciple a cup of cold water
to drink, shall not lose his reward."[6] Wherefore
this is the only reward that is not lost. And again,
"Make to you friends of the mammon of unrighteousness,
that, when ye fail, they may receive you into everlasting
habitations;"[7] showing that by nature all property
which a man possesses in his own power is not his own.
And from this unrighteousness it is permitted to work
a righteous and saving thing, to refresh some one of
those who have an everlasting habitation with the Father.
See then, first, that He has not commanded you to
be solicited or to wait to be importuned, but yourself
to seek those who are to be bene-fired and are worthy
disciples of the Saviour. Excellent, accordingly, also
is the apostle's saying, "For the Lord loveth
a cheerful giver;"[8] who delights in giving,
and spares not, sowing so that he may also thus reap,
without murmuring, and disputing, and regret, and communicating,
which is pure[9] beneficence. But better than this
is the saying spoken by the Lord in another place,
"Give to every one that asketh thee."[10]
For truly such is God's delight in giving. And this
saying is above all divinity,[11]--not to wait to be
asked, but to inquire oneself who deserves to receive
kindness.
XXXII. Then to appoint such a reward for liberality,--an
everlasting habitation! O excel lent trading! O divine
merchandise! One purchases immortality for money; and,
by giving the perishing things of the world, receives
in exchange for these an eternal mansion in the heavens!
Sail to this mart, if you are wise, O rich man! If
need be, sail round the whole world.[12] Spare not
perils and toils, that you may purchase here the heavenly
kingdom. Why do transparent stones and emeralds delight
thee so much, and a house that is fuel for fire, or
a plaything of time, or the sport of the earthquake,
or an occasion for a tyrant's outrage? Aspire to dwell
in the heavens, and to reign with God. This kingdom
a man imitating God will give thee. By receiving a
little here, there through all ages He will make thee
a dweller with Him. Ask that you may receive; haste;
strive; fear lest He disgrace thee. For He is not commanded
to receive, but thou to give. The Lord did not say,
Give, or bring, or do good, or help, but make a friend.
But a friend proves himself such not by one gift, but
by long intimacy. For it is neither the faith, nor
the love, nor the hope, nor the endurance of one day,
but "he that endureth to the end shall be saved."[13]
XXXIII. How then does man give these things? For
I will give not only to friends, but to the friends
of friends. And who is it that is the friend of God?
Do not you judge who is worthy or who is unworthy.
For it is possible you may be mistaken in your opinion.
As in the uncertainty of ignorance it is better to
do good to the undeserving for the sake of the deserving,
than by guarding against those that are less good to
fail to meet in with the good. For though sparing,
and aiming at testing, who will receive meritoriously
or not, it is possible for you to neglect some[14]
that are loved by God; the penalty for which is the
punishment of eternal fire. But by offering to all
in turn that need, you must of necessity by all means
find some one of those who have power with God to save.
"Judge not, then, that ye be not judged. With
what measure ye mete, it shall be measured to you again;[15]
good measure, pressed and shaken,
601
and running over, shall be given to you." Open
thy compassion to all who are enrolled the disciples
of God; not looking contemptuously to personal appearance,
nor carelessly disposed to any period of life. Nor
if one appears penniless, or ragged, or ugly, or feeble,
do thou fret in soul at this and turn away. This form
is cast around us from without, the occasion of our
entrance into this world, that we may be able to enter
into this common school. But within dwells the hidden
Father, and His Son,[1] who died for us and rose with
us.
XXXIV. This visible appearance cheats death and
the devil; for the wealth within, the beauty, is unseen
by them. And they rave about the carcase, which they
despise as weak, being blind to the wealth within;
knowing not what a "treasure in an earthen vessel"[2]
we bear, protected as it is by the power of God the
Father, and the blood' of God the Son,[3] and the dew
of the Holy Spirit. But be not deceived, thou who hast
tasted of the truth, and been reckoned worthy of the
great redemption. But contrary to what is the case
with the rest of men, collect for thyself an unarmed,
an unwarlike, a bloodless, a passionless, a stainless
host, pious old men, orphans dear to God, widows armed
with meekness, men, adorned with love. Obtain with
thy money such guards, for body and for soul, for whose
sake a sinking ship is made buoyant, when steered by
the prayers of the saints alone; and disease at its
height is subdued, put to flight by the laying on of
hands; and the attack of robbers is disarmed, spoiled
by pious prayers; and the might of demons is crushed,
put to shame in its operations by strenuous commands.
XXXV. All these warriors and guards are trusty.
No one is idle, no one is useless. One can obtain your
pardon from God, another comfort you when sick, another
weep and groan in sympathy for you to the Lord of all,
another teach some of the things useful for salvation,
another admonish with confidence, another counsel with
kindness. And all can love truly, without guile, without
fear, without hypocrisy, without flattery, without
pretence. O sweet service of loving [souls]! O blessed
thoughts of confident [hearts]! O sincere faith of
those who fear God alone! O truth of words with those
who cannot lie! O beauty of deeds with those who have
been commissioned to serve God, to persuade God, to
please God, not to touch thy flesh! to speak, but[4]
to the King of eternity dwelling in thee.
XXXVI. All the faithful, then, are good and godlike,
and worthy of the name by which they are encircled
as with a diadem. There are, besides, some, the elect
of the elect, and so much more or less distinguished
by drawing themselves, like ships to the strand, out
of the surge of the world and bringing themselves to
safety; not wishing to seem holy, and ashamed if one
call them so; hiding in the depth of their mind the
ineffable mysteries, and disdaining to let their nobleness
be seen in the world; whom the Word calls "the
light of the world, and the salt of the earth."[5]
This is the seed, the image and likeness of God, and
His true son and heir, sent here as it were on a sojourn,
by the high administration and suitable arrangement
of the Father, by whom the visible and invisible things
of the world were created; some for their service,
some for their discipline, some for their instruction;
and all things are held together so long as the seed
remains here; and when it is gathered, these things
shall be very quickly dissolved.
XXXVII. For what further need has God of the mysteries
of love?[6] And then thou shalt look into the bosom
of the Father, whom God the only-begotten Son alone
hath declared. And God Himself is love; and out of
love to us became feminine.[7] In His ineffable essence
He is Father; in His compassion to us He became Mother.
The Father by loving became feminine: and the great
proof of this is He whom He begot of Himself; and the
fruit brought forth by love is love.
For this also He came down. For this He clothed
Himself with man. For this He voluntarily subjected
Himself to the experiences of men, that by bringing
Himself to the measure of our weakness whom He loved,
He might correspondingly bring us to the measure of
His own strength. And about to be offered up and giving
Himself a ransom, He left for us a new Covenant-testament:
My love I give unto you. And what and how great is
it? For each of us He gave His life,--the equivalent
for all. This He demands from us in return for one
another. And if we owe our lives to the brethren, and
have made such a mutual compact with the Saviour, why
should we any more hoard and shut up worldly goods,
which are beggarly, foreign to us and transitory? Shall
we shut up from each other what after a little shall
be the property of the fire? Divinely and weightily
John says," He that loveth not his brother is
a murderer,"[8] the seed of Cain, a nursling of
the devil. He has not God's compassion. He has no hope
of better things. He is sterile; he is barren; he is
not
602
a branch of the ever-living supercelestial vine. He
is cut off; he waits the perpetual fire.
XXXVIII. But learn thou the more excellent way,
which Paul shows for salvation. "Love seeketh
not her own,"[1] but is diffused on the brother.
About him she is fluttered, about him she is soberly
insane. "Love covers a multitude of sins."[2]
"Perfect love casteth out fear."[3] "Vaunteth
not itself, is not puffed up; rejoiceth not in iniquity,
but-rejoiceth in the truth; beareth all things, believeth
all things, hopeth all things, endureth all things.
Love never faileth. Prophecies are done away, tongues
cease, gifts of healing fail on the earth. But these
three abide, Faith, Hope, Love. But the greatest of
these is Love."[4] And rightly. For Faith departs
when we are convinced by vision, by seeing God. And
Hope vanishes when the things hoped for come. But Love
comes to completion, and grows more when that which
is perfect has been bestowed. If one introduces it
into his soul, although he be born in sins, and has
done many forbidden things, he is able, by increasing
love, and adopting a pure repentance, to retrieve his
mistakes. For let not this be left to despondency and
despair by you, if you learn who the rich man is that
has not a place in heaven, and what way he uses his
property.
XXXIX. If one should escape the superfluity of riches,
and the difficulty they interpose in the way of life,
and be able to enjoy the eternal good things; but should
happen, either from ignorance or involuntary circumstances,
after the seal s and redemption, to fall into sins
or transgressions so as to be quite carried away; such
a man is entirely rejected by God. For to every one
who has turned to God in truth, and with his whole
heart, the doors are open, and the thrice-glad Father
receives His truly repentant son. And true repentance
is to be no longer bound in the same sins for which
He denounced death against Himself, but to eradicate
them completely from the soul. For on their extirpation
God takes up His abode again in thee. For it is said
there is great and exceeding joy and festival in the
heavens with the Father and the angels when one sinner
turns and repents.[6] Wherefore also He cries, "I
will have mercy, and not sacrifice."[7] "I
desire not the death, but the repentance of the sinner."[8]
"Though your sins be as scarlet wool, I will
make them white as snow; though they be blacker than
darkness, I will wash and make them like white wool."[9]
For it is in the power of God alone to grant the forgiveness
of sins, and not to impute transgressions; since also
the Lord commands us each day to forgive the repenting
brethren.[10] "And if we, being evil, know to
give good gifts,"[11] much more is it the nature
of the Father of mercies, the good Father of all consolation,
much pitying, very merciful, to be long-suffering,
to wait for those who have turned. And to turn is really
to cease from our sins, and to look no longer behind.
XL. Forgiveness of past sins, then, God gives; but
of future, each one gives to himself. And this is to
repent, to condemn the past deeds, and beg oblivion
of them from the Father, who only of all is able to
undo what is done, by mercy proceeding from Him, and
to blot out former sins by the dew of the Spirit. "For
by the state in which I find you will I judge,"[12]
also, is what in each case the end of all cries aloud.
So that even in the case of one who has done the greatest
good deeds in his life, but at the end has run headlong
into wickedness, all his former pains are profitless[13]
to him, since at the catastrophe of the drama he has
given up his part; while it is possible for the man
who formerly led a bad and dissolute life, on afterwards
repenting, to overcome in the time after repentance
the evil conduct of a long time. But it needs great
carefulness, just as bodies that have suffered by protracted
disease need regimen and special attention. Thief,
dost thou wish to get forgiveness? steal no more. Adulterer,
burn no more. Fornicator, live for the future chastely.
Thou who hast robbed, give back, and give back more
than [thou tookest]. False witness, practise truth.
Perjurer, swear no more, and extirpate the rest of
the passions, wrath, lust, grief, fear; that thou mayest
be found at the end to have previously in this world
been reconciled to the adversary. It is then probably
impossible all at once to eradicate inbred passions;
but by God's power and human intercession, and the
help of brethren, and sincere repentance, and constant
care, they are corrected.
XLI. Wherefore it is by all means necessary for
thee, who art pompous, and powerful, and rich, to set
over thyself some man of God as a trainer and governor.
Reverence, though it be but one man; fear, though it
be but one man. Give yourself to hearing, though it
be but one speaking freely, using harshness, and at
the same time healing. For it is good for the eyes
not to continue always wanton, but to weep and smart
sometimes, for greater health. So also nothing is more
pernicious to the soul than
603
uninterrupted pleasure. For it is blinded by melting
away, if it remain unmoved by bold speech. Fear this
man when angry; be pained at his groaning; and reverence
him when making his anger to cease; and anticipate
him when he is deprecating punishment. Let him pass
many sleepless nights for thee, interceding for thee
with God, influencing the Father with the magic of
familiar litanies. For He does not hold out against
His children when they beg His pity. And for you he
will pray purely, held in high honour as an angel of
God, and grieved not by you, but for you. This is sincere
repentance. "God is not mocked,"[1] nor does
He give heed to vain words. For He alone searches the
marrow and reins of the heart, and hears those that
are in the fire, and listens to those who supplicate
in the whale's belly; and is near to all who believe,
and far from the ungodly if they repent not.
XLII. And that you may be still more confident,
that repenting thus truly there remains for you a sure
hope of salvation, listen to a tale? which is not a
tale but a narrative,[3] handed down and committed
to the custody of memory, about the Apostle John. For
when, on the tyrant's death, he returned to Ephesus
from the isle of Patmos, he went away, being invited,
to the contiguous territories of the nations, here
to appoint bishops, there to set in order whole Churches,
there to ordain such as were marked out by the Spirit.
Having come to one of the cities not far off (the
name of which some give[4]), and having put the brethren
to rest in other matters, at last, looking to the bishop
appointed, and seeing a youth, powerful in body, comely
in appearance, and ardent, said, "This (youth)
I commit to you in all earnestness, in the presence
of the Church, and with Christ as witness." And
on his accepting and promising all, he gave the same
injunction and testimony. And he set out for Ephesus.
And the presbyter taking home the youth committed to
him, reared, kept, cherished, and finally baptized
him. After this he relaxed his stricter care and guardianship,
under the idea that the seal of the Lord he had set
on him was a complete protection to him. But on his
obtaining premature freedom, some youths of his age,
idle, dissolute, and adepts in evil courses, corrupt
him. First they entice him by many costly entertainments;
then afterwards by night issuing forth for highway
robbery, they take him along with them. Then they dared
to execute together something greater. And he by degrees
got accustomed; and from greatness of nature, when
he had gone aside from the right path, and like a hard-mouthed
and powerful horse, had taken the bit between his teeth,
rushed with all the more force down into the depths.
And having entirely despaired of salvation in God,
he no longer meditated what was insignificant, but
having perpetrated some great exploit, now that he
was once lost, he made up his mind to a like fate with
the rest. Taking them and forming a hand of robbers,
he was the prompt captain of the bandits, the fiercest,
the bloodiest, the cruelest.
Time passed, and some necessity having emerged,
they send again for John. He, when he had settled the
other matters on account of which he came, said, "Come
now, O bishop, restore to us the deposit which I and
the Saviour committed to thee in the face of the Church
over which you preside, as witness." The other
was at first confounded, thinking that it was a false
charge about money which he did not get; and he could
neither believe the allegation regarding what he had
not, nor disbelieve John. But when he said "I
demand the young man, and the soul of the brother,"
the old man, groaning deeply, and bursting into tears,
said, "He is dead." "How and what kind
of death?" "He is dead," he said, "to
God. For he turned wicked and abandoned, and at last
a robber; and now he has taken possession of the mountain
in front of the church, along with a band like him."
Rending, therefore, his clothes, and striking his
head with great lamentation, the apostle said, "It
was a fine guard of a brother's soul I left! But let
a horse be brought me, and let some one be my guide
on the way." He rode away, just as he was, straight
from the church. On coming to the place, he is arrested
by the robbers' outpost; neither fleeing nor entreating,
but crying, "It was for this I came. Lead me to
your captain;" who meanwhile was waiting, all
armed as he was. But when he recognized John as he
advanced, he turned, ashamed, to flight. The other
followed with all his might, forgetting his age, crying,
"Why, my son, dost thou flee from me, thy father,
unarmed, old? Son, pity me. Fear not; thou hast still
hope of life. I will give account to Christ for thee.
If need be, I will willingly endure thy death, as the
Lord did death for us. For thee I will surrender my
life. Stand, believe; Christ hath sent me."
And he, when he heard, first stood, looking down;
then threw down his arms, then trembled and wept bitterly.
And on the old man approaching, he embraced him, speaking
for himself with lamentations as he could, and baptized
a second time with tears, concealing only his right
hand. The other pledging, and assuring him on oath
that he would find forgiveness for himself from the
Saviour, beseeching and failing on his knees, and kissing
his right hand itself, as now
604
purified by repentance, led him back to the church.
Then by supplicating with copious prayers, and striving
along with him in continual fastings, and subduing
his mind by various utterances[1] of words, did not
depart, as they say, till he restored him to the Church,
presenting in him a great example of true repentance
and a great token of regeneration, a trophy of the
resurrection for which we hope; when at the end of
the world, the angels, radiant with joy, hymning and
opening the heavens, shall receive into the celestial
abodes those who truly repent; and before all, the
Saviour Himself goes to meet them, welcoming them;
holding forth the shadowless, ceaseless light; conducting
them,to the Father's bosom, to eternal life, to the
kingdom of heaven.
Let one believe these things, and the disciples
of God, and God, who is surety, the Prophecies, the
Gospels, the Apostolic words; living in accordance
with them, and lending his ears, and practising the
deeds, he shall at his decease see the end and demonstration
of the truths taught. For he who in this world welcomes
the angel of penitence will not repent at the time
that he leaves the body, nor be ashamed when he sees
the Saviour approaching in His glory and with His army.
He fears not the fire.
But if one chooses to continue and to sin perpetually
in pleasures, and values indulgence here above eternal
life, and turns away from the Saviour, who gives forgiveness;
let him no more blame either God, or riches, or his
having fallen, but his own soul, which voluntarily
perishes. But to him who directs his eye to salvation
and desires it, and asks with boldness and vehemence
for its bestowal, the good Father who is in heaven
will give the true purification and the changeless
life. To whom, by His Son Jesus Christ, the Lord of
the living and dead, and by the Holy Spirit, be glory,
honour, power, eternal majesty, both now and ever,
from generation to generation, and from eternity to
eternity. Amen.
ELUCIDATIONS
I.
(Note I, p. 591.)
THE kingdom of Christ was set up in great weakness,
that nothing might be wanting to the glory of His working
by the Spirit, in its triumph over the darkness of
the world. "Not many wise men after the flesh,
not many mighty, not many noble," were called.[1]
And so it continued for a long time. Under Commodus,
however (A.D. 180-192), a temporary respite was conceded;
partly because his favourite Marcia took their part
for some reason, and partly because his cruelty gratified
itself in another direction. "Our circumstances,"
says Eusebius, "were changed to a milder aspect;
as there was peace prevailing, by the grace of God,
throughout the world in the churches. Then, also, the
saving-doctrine brought the minds of men to a devout
veneration of the Supreme God, from every race on earth,
so that, now, many of those eminent at Rome for their
wealth and kindred, with their whole house and family,
yielded themselves to salvation." What happened
near the court of a fickle tyrant was far more likely
to be common in Antioch and Alexandria. Men's consciences
had no doubt been with the Christians, as Pilate's
was with their Master; and now, when it became less
perilous, they began to laugh at idols, and even to
enroll themselves with Christians. Some, no doubt,
like Joseph and Nicodemus, gave themselves to the Lord;
but others, "with a form of godliness, denied
the power thereof." Clement detected the great
evil that began to threaten, and this beautiful tract
is the product of his watchful observation. For he
was gifted, also, with that great characteristic of
noble mind, a faculty of fore-seeing "whereunto
such things must grow." His love and solicitude
for the Church, lest its simplicity should pass away
with its poverty, dictated this solemn and most timely
warning.
And it is worthy of grateful remark, how admirably
sustained was this primitive spirit among all the early
witnesses for truth. They were not of this world, and
they dreaded its influence. How richly the Word dwelt
in them, is manifest from their amazing familiarity
with the Scriptures.
605
That they sometimes misquote or confuse quotations,
or mix a Scriptural saying with some current proverb
or an apocryphal gloss, is surely not surprising, when
copies of the Scriptures were few and costly, when
no concordances and books of reference were at hand,
and when their whole apparatus for Biblical study was
so extremely incomplete.
To the genius of this great Alexandrian Father,
we are all debtors to this day. Had he not, unfortunately,
allied much of his wisdom with the hateful name of
the Gnostic,[1] which he failed to wrest from the pseudo-Gnostics,
with whom it is irrevocably associated, we may be sure
his expositions of Christian philosophy would be more
useful in our times.
II.
(Segaar, note 3, p. 594.)
Charles Segaar, S.T.D., born in 1724, was Greek
professor at Utrecht, from 1766 to 1803, after filling
several important and laborious positions as a pastor
and preacher. He died Dec. 22, 1803. He has left a
great reputation as "the most theological of philologists,
and the most philological of theologians." Had
he gone over the entire text of Clement, and edited
all his works, with the care and ability displayed
in his critical edition of the T<greek>is</greek>
<greek>o</greek> <greek>swzomenos</greek>
<greek>plousios</greek>, the world would
have been greatly enriched by his influence on the
cultivation of patristic literature. In his eloquent
preface to this tract, he bewails the neglect into
which that fundamental department of Christian learning
had fallen; praising the labours of Anglican scholars,
who, in the former century, had devoted themselves
to the production of valuable editions of the Fathers.
He speaks of himself as from early years inflamed with
a singular love of such studies and especially of the
Greek Fathers, and adds an expression of the extreme
gratification with which he had read and pondered the
Quis dives Salvandus, among the admirable works of
Clement of Alexandria. He corrects Ghisler's error
in crediting it to Origen (edition of 1623), and reminds
us that there is but a single Ms. from which it is
derived, viz., that of the Vatican.
Apart from the value of Segaar's annotations, his
work is very useful to Greek scholars, for its varied
erudition, much wealth of his learning being expended
upon single words and their idiomatic uses. The sort
of work devoted to this tract is precisely what I covet
for my countrymen; and I look forward with hope to
the day as not remote, when from regions now unnamed,
in this vast domain of our republican America, critical
editions of all of the Ante-Nicene Fathers shall be
given to the republic of letters, with a beauty of
typography hitherto unknown. The valuable Patrologia
of Migne might well be made the base of a Phoenix-like
edition of the same series. It was only fit for such
a base; for its print and paper are disgraceful, and
the inaccuracy and carelessness of its references and
editorial work are only pardonable when one reflects
on the small cost at which it was afforded. The plates
have perished in flames; but the restoration of the
whole work is worthy of the ambition of American scholars,
and of the patronage of wealth now sordid but capable
of being ennobled by being made useful to mankind.
III.
(Willing Souls, cap. xxi. p. 597.)
On the subject of free-will, so profusely illustrated
by Clement, I have foreborne to add any comments. But
Segaar's Excursus (iv. p. 410) is worthy of being consulted.
On Clement's ideas of Hades and the intermediate state,
I have made no comment; but Segaar's endeavour to state
judicially the view of our author (Excursus, x. p.
421), though in some particulars it seems to me unsatisfactory,
is also worthy of examination.
If a number of other important points have been
apparently overlooked in my Elucidations, it is because
I fear I have already gone beyond the conditions and
limitations of my work.
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