[3713] Comments, i.e., Adumbrationes. Cassiodorus says that he had in his translation corrected what he considered erroneous in the original. So Fell states: and he is also inclined to believe that these fragments are from Clement's lost work, the Hupotuposeis, of which he believes The Adumbrationes of Cassiodorus to be a translation.
[3714] "Utramque" is the reading, which is plainly corrupt. We have conjectured "animam." The rest of the sentence is so ungrammatical and impracticable as it stands, that it is only by taking considerable liberties with it that it is translateable at all.
[3715] The text here has like a drag-net or (sicut sagena vel), which we have omitted, being utterly incapable of divining any conceivable resemblance or analogy which a drag-net can afford for the re-union of the soul and body. "Sagena" is either a blunder for something else which we cannot conjecture, or the sentence is here, as elsewhere, mutilated. But it is possible that it may have been the union of the blessed to each other, and their conjunction with one another according to their affinities, which was the point handled in the original sentences, of which we have only these obscure and confusing remains. [A very good conjecture, on the strength of which the text might have been let as it stood.]
[3716] Chap. ii. 5.
[3717] "Coeli," plainly a mistake for "coelo" or "coelis." There is apparently a hiatus here. "The angelic abode, guarded in heaven," most probably is the explanation of "an inheritance incorruptible and undefiled, reserved in heaven."
[3718] Ver. 10.
[3719] Ver. 12.
[3720] Ibid.
[3721] John xvi. 7.
[3722] Ibid.
[3723] Ver. 19.
[3724] Ver. 20.
[3725] Ver. 23.
[3726] Ver. 25.
[3727] Chap. ii. 9.
[3728] Ver. 23.
[3729] Sic.
[3730] Hyperbation.
[3731] Chap. iii. 10.
[3732] Ver. 12.
[3733] Ver. 15.
[3734] Matt. vi. 9.
[3735] Ver. 18.
[3736] Offerret.
[3737] Ver. 20.
[3738] Ibid.
[3739] Ver. 21.
[3740] Ver. 22.
[3741] Chap. iv. 5.
[3742] Ver. 6.
[3743] Ibid.
[3744] 1 Cor. v. 5.
[3745] Heb. i. 1.
[3746] Ver. 13.
[3747] Ver. 17.
[3748] Chap. v. 10.
[3749] Ver. 13.
[3750] The reading is "agnosceret." To yield any sense it must have been "agnoscatur" or "agnosceretur."
[3751] Ver. 1.
[3752] "Son" supplied.
[3753] Ver. 4.
[3754] Ver. 5.
[3755] Ver. 6.
[3756] Terris.
[3757] Ver. 7.
[3758] "Quibus significat Dominus remissius esse," the reading here, defies translation and emendation. We suppose a hiatus here, and change "remissius" into "remissum" to get the above sense. The statement cannot apply to Sodom and Gomorrha.
[3759] Similiter iisdem.
[3760] Ver. 8.
[3761] Dominus--Dominium, referring to the clause "despise dominion." [Jude 8.]
[3762] Ver. 9.
[3763] Ver. 10
[3764] Ver. 11.
[3765] Ver. 12.
[3766] Spiritibus.
[3767] Ver. 13.
[3768] The reading is "agnosceret." To yield any sense it myst have been "agnoscatur" or "agnosceretur."
[3769] Ver. 14.
[3770] Ver. 19.
[3771] "Discernentes a carnibus,"--a sentence which has got either displaced or corrupted, or both.
[3772] Animales.
[3773] Ver. 20
[3774] Ver. 22.
[3775] Ver. 23.
[3776] Ver. 23.
[3777] By a slight change of punctuation, and by substituting "maculata" for "macula," we get the sense as above. Animæ videlicet tunica macula est" is the reading of the text.
[3778] Ver. 24.
[3779] We have here with some hesitation altered the punctuation. In the text, "To be presented" begins a new sentence.
[3780] Mark xiv. 62. There is blundering here as to the differences between the evangelists' accounts, as a comparison of them shows.
[3781] Virtutis.
[3782] Virtutes.
[3783] Matt. xxvi. 64: "Thou has said: nevertheless, I say unto you, Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven."
[3784] i.e., It is as you say.
[3785] John i. 3, 4.
[3786] 1 Tim. vi. 16.
[3787] 1 John iv. 16.
[3788] Consolatorem.
[3789] 1 Sam. iii. 3, 4.
[3790] 1 Kings xix.
[3791] Phil. ii. 10.
[3792] "Intellector" in Latin translation. [See p. 607, footnote.]
[3793] The text reads "Christi," which yields no suitable sense, and or which we have substituted "Christus."
[3794] [His Catena on Job was edited by Patrick Young, London, 1637.]
[3795] This down to "lives" is quoted in Strom., book iv. ch. xxv. p. 439, supra.
[3796] eukrasia
[3797] Photos here has probably taken the place of photeinou. [This passage is in the Stromata; and also a similar figure, p. 347, this series.]
[3798] Ps. cxxv. 4, 5.
[3799] [See Kaye, p. 442, and the eleventh chapter entire.]
[3800] prokrimatos, "without preferring one before another."--A.V.
[3801] dia. A.V. "before."
[3802] Sermon 53. On The Soul, p. 156. [Anton. Melissa, a Greek monk of the twelfth century, has left works not infrequently referred to by modern authors. Flourished a.d. 1140.]
[3803] 143, fol. 181, p. 1, chapter On Care For The Soul.
[3804] On Slanderers and Insult. The evidence on which this is ascribed to Clement is very slender.
[3805] Matt. xxvi. 17.
[3806] John iii. 33.
[3807] Gen. xiv. 23.
[3808] Amos. ii. 6.
[3809] We have ventured to substitute entautha instead of enteuthen. He is showing that the preparation must be made before we go in.
[3810] John iii. 29.
[3811] Matt. xxii. 12.
[3812] John i. 29.
[3813] Numb. xxiii. 22.
[3814] Hab. iii. 4.
[3815] Ps. xliv. 5.
[3816] Ps. lxv. 4.
[3817] Ps. xxxii. 1.
[3818] Matt. xi. 28.
[3819] Isa. xliii. 26.
[3820] Here Grabe notes that what follows is a new exposition of the parable, and is by another and a later hand, as is shown by the refutation of Novatus towards the end.
[3821] Eph. vi. 15.
[3822] Matt. xi. 28.
[3823] Rom. viii. 35.
[3824] Luke ix. 55.
[3825] Lev. xxvi. 24.
[3826] Ps. cxxv. 5.
[3827] Ps. xviii. 26.
[3828] Gen. i. 28.
[3829] 1 Kings viii. 27.
[3830] 1 Pet. ii. 5.
[3831] John ii. 19-21.
[3832] With an exclamation of surprise at the Latin translator giving a translation which is utterly unintelligible, Capperonn amends the text, substituting hou topos oudeis to, etc., for oO topos oOdeis topos to, etc., and translates accordingly. The emendation is adopted, with the exception of the to, instead of which to is retained.
[3833] See Stromata, book v. chap. vi. [136]p. 452, which is plainly the source from which this extract is taken.
[3834] We omit hoti, which the text has after deixe, which seems to indicate the omission of a clause, but as it stands is superfluous. The Latin translator retains it; and according to the rendering, the translation would be, "showed that He ceased."
[3835] This extract, down to "are we," has already been given among the extracts from the Hypotyposes, p. 578.
[3836] This extract, almost verbatim, has been already given from Eusebius, among the extracts from the Hypotyposes, p. 579.
[3837] See p. 219, and the argument following, supra.
clement_alex salvation anf02 clement_alex_salvation Salvation of the Rich Man /ccel/schaff/anf02..html
Clemens Alexandrinus
on the
Salvation of the Rich Man.
[Translated by Rev. William Wilson, M.A.]
Who is the Rich Man that Shall Be Saved?
I. Those who bestow laudatory addresses on the rich [3838] 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," [3839] they invest [3840] 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," [3841] 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 dissipates ignorance 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? And 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." [3842]