The Synectic is also called by the synonymous expression "perfect in itself." Since it is of itself sufficient to produce the effect.
And if the cause manifests an operation sufficient in itself, the co-operating cause indicates assistance and service along with the other. If, accordingly, it effects nothing, it will not be called even a co-operating cause; and if it does effect something, it is wholly the cause of this, that is, of what is produced by it. That is, then, a co-operating cause, which being present, the effect was produced--the visible visibly, and the occult invisibly.
The Joint-cause belongs also to the genus of causes, as a fellow-soldier is a soldier, and as a fellow-youth is a youth.
The Co-operating cause further aids the Synectic, in the way of intensifying what is produced by it. But the Joint-cause does not fall under the same notion. For a thing may be a Joint-cause, though it be not a Synectic cause. For the Joint-cause is conceived in conjunction with another, which is not capable of producing the effect by itself, being a cause along with a cause. And the Co-operating cause differs from the Joint-cause in this particular, that the Joint-cause produces the effect in that which by itself does not act. But the Co-operating cause, while effecting nothing by itself, yet by its accession to that which acts by itself, co-operates with it, in order to the production of the effect in the intensest degree. But especially is that which becomes co-operating from being Procatarctic, effective in intensifying the force of the cause. [3710]
[3710] [The book reaches no conclusion, and is evidently a fragment, merely. See Elucidation II.; also Kaye, p. 224.]
Elucidations.
I.
(Scripture, cap. i. p. [134]558.)
On the 18th of July, 1870, Pius the Ninth, by the bull Pastor Æternus proclaiming himself infallible, and defining that every Roman bishop from the times of the apostles were equally so, placed himself in conflict, not merely with Holy Scripture (which repeatedly proves the fallibility of St. Peter himself, when speaking apart from his fellow-apostles), but with the torrent of all antiquity. Yes, and with the great divines of his own communion, such as Bossuet; including divers pontiffs, and the Gallicans generally. But note, here, what St. Clement says of the Holy Scripture, and of the search after truth. Is it conceivable, that he knew of any living infallible oracle, when he wrote this book, never once hinting the existence of any such source of absolute gnostic perfection? A like ignorance of such an oracle characterizes Vincent of Lerins, the great expounder of the rule of faith as understood by the four great councils of antiquity.
Clearly, Clement had never seen in Irenæus the meaning read into his words by the modern flatterers of the Roman See. [3711] The discovery of 1870 comes just eighteen centuries too late for practical purposes.
II.
(Of Book the Eighth, [135]note 1, p. 567.)
In the place of this book, according to some mss., Photius found the tract tis ho sozomenos plousios; in other mss., a book beginning as this does. He accused the Stromata of unsound opinions; but, this censure not being supported by anything we possess, some imagine that the eighth book is lost, and that it is no great loss after all. A rash judgment as to its value; but possibly this, which is called the eighth book, is from the lost Hypotyposes. Kaye's suggestion is, that, as the seventh book closed with a promise of something quite fresh, we may discover it in this contribution towards forming his Gnostic, to further knowledge.
It should be regarded as of great importance, that Christianity appears as the friend of all knowledge, and of human culture, from the very start. To our author's versatile genius, much credit is due for the elements out of which Christian universities took their rise.
[3711] Vol. i. p. 415, and Elucidation I. p. 460, this series.
Fragments of Clemens Alexandrinus.
[Translated by Rev. William Wilson, M.A.]
I.--From the Latin Translation of Cassiodorus. [3712]
I.--Comments [3713] On the First Epistle of Peter.
Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us.
"The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second time to the body in this life; and that which has become angelic does not become unrighteous or evil, so as not to have the opportunity of again sinning by the assumption of flesh; but that in the resurrection the soul [3714] returns to the body, and both are joined to one another according to their peculiar nature, adapting themselves, through the composition of each, by a kind of congruity like [3715] a building of stones.
Besides, Peter says, [3716] "Ye also, as living stones, are built up a spiritual house;" meaning the place of the angelic abode, guarded in heaven [3717] . "For you," he says, "who are kept by the power of God, by faith and contemplation, to receive the end of your faith, the salvation of your souls."
Hence it appears that the soul is not naturally immortal; but is made immortal by the grace of God, through faith and righteousness, and by knowledge. "Of which salvation," he says, [3718] "the prophets have inquired and searched diligently," and what follows. It is declared by this that the prophets spake with wisdom, and that the Spirit of Christ was in them, according to the possession of Christ, and in subjection to Christ. For God works through archangels and kindred angels, who are called spirits of Christ.
"Which are now," he says, [3719] "reported unto you by them that have preached the Gospel unto you." The old things which were done by the prophets and escape the observation of most, are now revealed to you by the evangelists. "For to you," he says, [3720] "they are manifested by the Holy Ghost, who was sent;" that is the Paraclete, of whom the Lord said, "If I go not away, He will not come." [3721] "Unto whom," [3722] it is said, "the angels desire to look;" not the apostate angels, as most suspect, but, what is a divine truth, angels who desire to obtain the advantage of that perfection.
"By precious blood," he says, [3723] "as of a lamb without blemish and without spot." Here he touches on the ancient Levitical and sacerdotal celebrations; but means a soul pure through righteousness which is offered to God.
"Verily foreknown before the foundation of the world." [3724] Inasmuch as He was foreknown before every creature, because He was Christ. "But manifested in the last times" by the generation of a body. "Being born again, not of corruptible seed." [3725] The soul, then, which is produced along with the body is corruptible, as some think.
"But the word of the Lord," he says, [3726] "endureth for ever:" as well prophecy as divine doctrine.
"But ye are a chosen generation, a royal priesthood." [3727] That we are a chosen race by the election of God is abundantly clear. He says royal, because we are called to sovereignty and belong to Christ; and priesthood on account of the oblation which is made by prayers and instructions, by which are gained the souls which are offered to God.
"Who, when He was reviled," he says, [3728] "reviled not; when He suffered, threatened not." The Lord acted so in His goodness and patience. "But committed Himself to him that judged Him unrighteously:" [3729] whether Himself, so that, regarding Himself in this way, there is a transposition. [3730] He indeed gave Himself up to those who judged according to an unjust law; because He was unserviceable to them, inasmuch as He was righteous: or, He committed to God those who judged unrighteously, and without cause insisted on His death, so that they might be instructed by suffering punishment.
"For he that will love life, and see good days;" [3731] that is, who wishes to become eternal and immortal. And He calls the Lord life, and the days good, that is holy.
"For the eyes of the Lord," he says, "are upon the righteous, and His ears on their prayers:" he means the manifold inspection of the Holy Spirit. "The face of the Lord is on them that do evil;" [3732] that is, whether judgment, or vengeance, or manifestation.
"But sanctify the Lord Christ," he says, "in your hearts." [3733] For so you have in the Lord's prayer, "Hallowed be Thy name." [3734]
"For Christ," he says, [3735] "hath once suffered for our sins, the just for the unjust, that he might present [3736] us to God; being put to death in the flesh, but quickened in the spirit." He says these things, reducing them to their faith. That is, He became alive in our spirits.
"Coming," he says, [3737] "He preached to those who were once unbelieving." They saw not His form, but they heard His voice.
"When the long-suffering of God" [3738] holds out. God is so good, as to work the result by the teaching of salvation.
"By the resurrection," it is said, [3739] "of Jesus Christ:" that, namely, which is effected in us by faith.
"Angels being subjected to Him," [3740] which are the first order; and "principalities" being subject, who are of the second order; and "powers" being also subject, which are said to belong to the third order.
"Who shall give account," he says, [3741] "to Him who is ready to judge the quick and the dead."
These are trained through previous judgments. [3742] Therefore he adds, "For this cause was the Gospel preached also to the dead"--to us, namely, who were at one time unbelievers. "That they might be judged according to men," he says, [3743] "in the flesh, but live according to God in the spirit." Because, that is, they have fallen away from faith; whilst they are still in the flesh they are judged according to preceding judgments, that they might repent. Accordingly, he also adds, saying, "That they might live according to God in the spirit." So Paul also; for he, too, states something of this nature when he says, "Whom I have delivered to Satan, that he might live in the spirit;" [3744] that is, "as good stewards of the manifold grace of God." Similarly also Paul says, "Variously, and in many ways, God of old spake to our fathers." [3745]
"Rejoice," it is said, [3746] "that ye are partakers in the sufferings of Christ:" that is, if ye are righteous, ye suffer for righteousness' sake, as Christ suffered for righteousness. "Happy are ye, for the Spirit of God, who is the Spirit of His glory and virtue, resteth on you." This possessive "His" signifies also an an angelic spirit: inasmuch as the glory of God those are, through whom, according to faith and righteousness, He is glorified, to honourable glory, according to the advancement of the saints who are brought in. "The Spirit of God on us," may be thus understood; that is, who through faith comes on the soul, like a gracefulness of mind and beauty of soul.
"Since," it is said, [3747] "it is time for judgment beginning at the house of God." For judgment will overtake these in the appointed persecutions.
"But the God of all grace," he says. [3748] "Of all grace," he says, because He is good, and the giver of all good things.
"Marcus, my son, saluteth you." [3749] Mark, the follower of Peter, while Peter publicly preached the Gospel at Rome before some of Cæsar's equites, and adduced many testimonies to Christ, in order that thereby they might be able to commit to memory what was spoken, of what was spoken by Peter, wrote entirely what is called the Gospel according to Mark. As Luke also may be recognised [3750] by the style, both to have composed the Acts of the Apostles, and to have translated Paul's Epistle to the Hebrews.
II.--Comments on the Epistle of Jude.
Jude, who wrote the Catholic Epistle, the brother of the sons of Joseph, and very religious, whilst knowing the near relationship of the Lord, yet did not say that he himself was His brother. But what said he? [3751] "Jude, a servant of Jesus Christ,"--of Him as Lord; but "the brother of James." For this is true; he was His brother, (the son) [3752] of Joseph. "For [3753] certain men have entered unawares, ungodly men, who had been of old ordained and predestined to the judgment of our God;" not that they might become impious, but that, being now impious, they were ordained to judgment. "For the Lord God," he says, [3754] "who once delivered a people out of Egypt, afterward destroyed them that believed not;" that is, that He might train them through punishment. For they were indeed punished, and they perished on account of those that are saved, until they turn to the Lord. "But the angels," he says, [3755] "that kept not their own pre-eminence," that, namely, which they received through advancement, "but left their own habitation," meaning, that is, the heaven and the stars, became, and are called apostates. "He hath reserved these to the judgment of the great day, in chains, under darkness." He means the place near the earth, [3756] that is, the dark air. Now he called "chains" the loss of the honour in which they had stood, and the lust of feeble things; since, bound by their own lust, they cannot be converted. "As Sodom and Gomorrha," he says. [3757] ... By which the Lord signifies that pardon had been granted; [3758] and that on being disciplined they had repented. "Similarly [3759] to the same," he says, [3760] "also those dreamers,"--that is, who dream in their imagination lusts and wicked desires, regarding as good not that which is truly good, and superior to all good,--"defile the flesh, despise dominion, and speak evil of majesty," that is, the only Lord, [3761] who is truly our Lord, Jesus Christ, and alone worthy of praise. They "speak evil of majesty," that is, of the angels.