The rest of the paragraph is partly an echo of NT allusions, with the character.st.c addition ot the word on baptism. The ,efere.ice to desertion a reference as old as IMato (.1/.-;/. 28 D. the .unous refusal of Socrates to desert his post, wh.eh Kp.c- tetus [i. 9. 22 f.] quotes aga.nst .-ash and ^•'"•."■•".V suicide), had al.eady been ...ade by a Cl'ijstmn writer like Clement, who observes (xxi. 4), It is ri.'ht that we should not be deserters fro... lis wUl ' and argues that in a world where dod is nresent at all places there is no escape for the Luilty 'What world shall receive those who would desert from Him?' None, he rci.l.es, quot- in<' I's 139"- to clinch his reasoning (xxviu.-t.). Unfaithfulness to God, which the Hebrew t bad preferred to express in terms of H'e "'avital relationship, was generally stamped by the eaily church not as ' adultery ' but as ' desertion ; theie were exceptions to this, of course, perha)>s the most notable being the Comvwtiitorium of \ incent of Lerins, who adjures all Catholics to ' adhere to the holy faitb of the holy fathers by proving themselves 'genuine sm.s of mother church (xxxiii ) But Christians went more otteii to the iirmy than to the family for metaphors to denote disloyalty. They could not select any term with .note fateful assoiaatious than ' de.serter to con- vey their detestation of cowardice under persecu- tion An excellent sjiecimen of this ligure is allorded by Commodians hiMnictioncs (I., I.i. rii 9 111) and the allusions to hghtmg aga.nst the lower passions: (Ko ti'^'- S' 12-^'. Ja 4', etc.), which • See above l> 0.14. Tertullian translates Eph 4» : ' dedil data nliis^hom'nu'm id est donativa.' and in ^^^' .''"'"-f '^J^'Z (i),tonath-a is the Utin equivalent tor xaP''!^". ™" «o™ issedintoKnglish; it occurs m a l,th cent. Ko nan Catholic version of Uamiani's hymn ' ad l-creunis Vit^o tonleni : ' O Christ, true soldier's Crown, when I T.icse arms shall have laid down, End.nized in full liberty.
Me as Thv free-man own ; There to receive, among the blest, iMy donative of rest.' » Philo however, einplo\cd the military expression : 'It is QUit« 1 roper for the subof<linates and li. itenants of Oo<l, as ?orceSs in war, to punish severely deserters who abaml.... he ra As of ihe Just one ' (Dccal. :«). So in .(. '^••'!'""''*''''- '?• where he expLains that the meaning of ^mlrod (On W) is
n d?K ■>,(«(« CnVn,, .M. In view ol a pas-sagebke I o S^', where *Ao,.:r t. is «»sociat<-.l will, a military allusion, it ma, be ro^lS that this dilllcult NT expression could mean 'side
656
WAR
WAR
are equally common, as they had been in pagan writers [r..f/. Lucretius, dc Rcrum Natura, v. 43 f.), are also illustrateil tinely by the same writer (liii., Ixiii. [ii. 12, 22]) in his verse, as well as by Clement of Alexandria in I lie jnose of the Qiiis dives salvelur? (2.')), alth<ingh nothing equals the extra- ordinary descrijjtiim of the battle against the flesh and the devil which Arnobius Junior in the 5th cent, addressed to a young married lady at the Roman court (cf. G. Morin, £(u(Ies, Textes, Dfcouvertes, i. [Paris, 1913] 383 f.).
Clement's martial references are not characteristic, not nearly so characteristic as tlie nautical or musical, but they are sometimes slriitinor. Thus, after describing the proclamation of the gospel by Ctirist (Frotvepl. \\. 116), he adds : ' When the loud trumjiet peals out, it musters the troops and proclaims war ; and shall not Christ, breathing- a melody of peace to the ends of the earth, muster His own soldiers of peace? He has mustered the bloodless army of peace, by His blood and by the word, and assigned thetn the realm of" heaven. The trum- pet of Christ is His gospel. He has sounded this trumpet, and we have beard it. Let us arm ourselves with the armour of peace.' Then he quotes loosely from Eph 61-if', putting in the sacramental touch of the sword-blades being dipped in the water of baptism to temper their edge— a toucli which even Ignatius had not attempted in his military reference to baptism (drf Polyk. vi. "2 : TO Pa7rTi(7|Ua v^itiv juei'eTw di? oirAa). Similarly, When Clement has to speak of God's discipline, he compares it not only to parental training and medical treatment but to the military discipline of the refractory {Peed. i. 8, 65); 'As the general has a good end in view and acts for the admonition of his subordinate officers when he imposes fines, corporal punishment, fetters and abject disgrace on offenders, sometimes even inflicting death, so that great General of ours, the Logos. who is in command of the universe, admonishes those who will not be amenable to his law, in order to release them from the bondage, deceit, and captivity of the adversary and overtlirow the passions of the soul, thus conducting them peacefully to the sacred harmony of citizenship.' Again, to insult or injure a Christian is to dishonour the Christian's God, for 'as those who maltreat soldiers insult the general, so the mis- handling of his consecrated ones is contumely shown to the Lord' (Strom, vii. 3. 21). The supremacy of Christ is thus described : ' The Son of God never leaves his watch-tower . . . all the host of angels and divine beings is subject to Him' {Strovn. vii. 2. 5).