Chapter XVII.—Passages from Clement’s Epistle to the Corinthians on Martyrdom.

Moreover, in the Epistle to the Corinthians, the Apostle1017    [The use of this title is noticeable here, on many accounts, as historic.] Clement also, drawing a picture of the Gnostic, says:1018    [See vol. i. p. 5–11, et seqq. S.] “For who that has sojourned among you has not proved your perfect and firm faith? and has not admired your sound and gentle piety? and has not celebrated the munificent style of your hospitality? and has not felicitated your complete and sure knowledge? For ye did all things impartially, and walked in the ordinances of God;” and so forth.

Then more clearly: “Let us fix our eyes on those who have yielded perfect service to His magnificent glory. Let us take Enoch, who, being by his obedience found righteous, was translated; and Noah, who, having believed, was saved; and Abraham, who for his faith and hospitality was called the friend of God, and was the father of Isaac.” “For hospitality and piety, Lot was saved from Sodom.” “For faith and hospitality, Rahab the harlot was saved.” “From patience and faith they walked about in goat-skins, and sheep-skins, and folds of camels’ hair, proclaiming the kingdom of Christ. We name His prophets Elias, and Eliseus, and Ezekiel, and John.”

“For Abraham, who for his free faith was called ‘the friend of God,’ was not elated by glory, but modestly said, ‘I am dust and ashes.’1019    Gen. xviii. 27. And of Job it is thus written: ‘Job was just and blameless, true and pious, abstaining from all evil.’”1020    Job i. 1. He it was who overcame the tempter by patience, and at once testified and was testified to by God; who keeps hold of humility, and says, “No one is pure from defilement, not even if his life were but for one day.”1021    Job xvi. 4, 5, Sept. “Moses, ‘the servant who was faithful in all his house,’ said to Him who uttered the oracles from the bush, ‘Who am I, that Thou sendest me? I am slow of speech, and of a stammering tongue,’ to minister the voice of God in human speech. And again: ‘I am smoke from a pot.’” “For God resisteth the proud, but giveth grace to the humble.”1022    Jas. iv. 6; 1 Pet. v. 5.

“David too, of whom the Lord, testifying, says, ‘I found a man after my own heart, David the son of Jesse. With my holy oil I anointed him.’1023    Ps. lxxxix. 21. But he also says to God, ‘Pity me, O God, according to Thy mercy; and according to the multitude of Thy tender mercies, blot out my transgression. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgression, and my sin is ever before me.’”1024    Ps. li. 1–4. Then, alluding to sin which is not subject to the law, in the exercise of the moderation of true knowledge, he adds, “Against Thee only have I sinned, and done evil in Thy sight.”1025    Ps. li. 6. For the Scripture somewhere says, “The Spirit of the Lord is a lamp, searching the recesses of the belly.”1026    Prov. xx. 27. And the more of a Gnostic a man becomes by doing right, the nearer is the illuminating Spirit to him. “Thus the Lord draws near to the righteous, and none of the thoughts and reasonings of which we are the authors escape Him—I mean the Lord Jesus,” the scrutinizer by His omnipotent will of our heart, “whose blood was consecrated1027    ἡγιάσθη. Clemens Romanus has ἐδόθη. [Vol. i. p. 11, this series.] for us. Let us therefore respect those who are over us, and reverence the elders; let us honour the young, and let us teach the discipline of God.” For blessed is he who shall do and teach the Lord’s commands worthily; and he is of a magnanimous mind, and of a mind contemplative of truth. “Let us direct our wives to what is good; let them exhibit,” says he, “the lovable disposition of chastity; let them show the guileless will of their meekness; let them manifest the gentleness of their tongue by silence; let them give their love not according to their inclinations, but equal love in sanctity to all that fear God. Let our children share in the discipline that is in Christ; let them learn what humility avails before God; what is the power of holy love before God, how lovely and great is the fear of the Lord, saving all that walk in it holily; with a pure heart: for He is the Searcher of the thoughts and sentiments, whose breath is in us, and when He wills He will take it away.”

“Now all those things are confirmed by the faith that is in Christ.‘Come, ye children,’ says the Lord, ‘hearken to me, and I will teach you the fear of the Lord. Who is the man that desireth life, that loveth to see good days? ’1028    Ps. xxxiv. 12. Then He subjoins the gnostic mystery of the numbers seven and eight.‘Stop thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good. Seek peace, and pursue it.’1029    Ps. xxxiv. 13, 14. For in these words He alludes to knowledge (gnosis), with abstinence from evil and the doing of what is good, teaching that it is to be perfected by word and deed. ‘The eyes of the Lord are on the righteous, and His ears are to their prayer. But the face of God is against those that do evil, to root out their memory from the earth. The righteous cried, and the Lord heard, and delivered him out of all his distresses.’1030    Ps. xxxiv. 15–17. ‘Many are the stripes of sinners; but those who hope in the Lord, mercy shall compass about.’”1031    Ps. xxxii. 10. “A multitude of mercy,” he nobly says, “surrounds him that trusts in the Lord.”

For it is written in the Epistle to the Corinthians, “Through Jesus Christ our foolish and darkened mind springs up to the light. By Him the Sovereign Lord wished us to taste the knowledge that is immortal.” And, showing more expressly the peculiar nature of knowledge, he added: “These things, then, being clear to us, looking into the depths of divine knowledge, we ought to do all things in order which the Sovereign Lord commanded us to perform at the appointed seasons. Let the wise man, then, show his wisdom not in words only, but in good deeds. Let the humble not testify to himself, but allow testimony to be borne to him by another. Let not him who is pure in the flesh boast, knowing that it is another who furnishes him with continence. Ye see, brethren, that the more we are subjected to peril, the more knowledge are we counted worthy of.”

Ναὶ μὴν ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ ὁ ἀπόστολος Κλήμης καὶ αὐτὸς ἡμῖν τύπον τινὰ τοῦ γνωστικοῦ ὑπογράφων λέγει· τίς γὰρ παρεπιδημήσας πρὸς ὑμᾶς τὴν πανάρετον καὶ βεβαίαν πίστιν ὑμῶν οὐκ ἐδοκίμασεν; τήν τε σώφρονα καὶ ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν; καὶ τὸ μεγαλοπρεπὲς τῆς φιλοξενίας ὑμῶν ἦθος οὐκ ἐκήρυξεν; καὶ τὴν τελείαν καὶ ἀσφαλῆ γνῶσιν οὐκ ἐμακάρισεν; ἀπροσωπολήπτως γὰρ πάντα ἐποιεῖτε, καὶ ἐν τοῖς νομίμοις τοῦ θεοῦ ἐπορεύεσθε καὶ τὰ ἑξῆς. εἶτ' ἐμφανέστερον· ἀτενίσωμεν οὖν εἰς τοὺς τελείως λειτουργήσαντας αὐτοῦ τῇ μεγαλοπρεπεῖ δόξῃ. λάβωμεν Ἐνώχ, ὃς ἐν ὑπακοῇ δίκαιος εὑρεθεὶς μετετέθη, καὶ Νῶε, ὃς πιστεύσας διεσώθη, καὶ Ἀβραάμ, ὃς διὰ πίστιν καὶ φιλοξενίαν φίλος θεοῦ, πατὴρ δὲ τοῦ Ἰσαὰκ προσηγορεύθη. διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδόμων· διὰ πίστιν καὶ φιλοξενίαν ἐσώθη Ῥαὰβ ἡ πόρνη· δι' ὑπομονὴν καὶ πίστιν ἐν δέρμασιν αἰγείοις καὶ μηλωταῖς καὶ τριχῶν καμηλείων πλέγμασιν περιεπάτησαν κηρύσσοντες τὴν βασιλείαν τοῦ Χριστοῦ, λέγομεν δὲ Ἠλίαν καὶ Ἐλισσαῖον, Ἰεζεκιήλ τε καὶ Ἰωάννην, τοὺς προφήτας. ὁ γάρ τοι φίλος θεοῦ διὰ πίστιν ἐλευθέραν κληθεὶς Ἀβραὰμ οὐκ ἐπήρθη τῇ δόξῃ, μετριο παθῶν δὲ ἔλεγεν· ἐγὼ δέ εἰμι γῆ καὶ σποδός. περί τε τοῦ Ἰὼβ οὕτως γέγραπται· "Ἰὼβ δὲ ἦν δίκαιος καὶ ἄμεμπτος, ἀληθινὸς καὶ θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς κακοῦ." οὗτος ὁ νικήσας δι' ὑπομονῆς τὸν πειράσαντα καὶ μαρτυρήσας ἅμα καὶ μαρτυρηθεὶς ὑπὸ τοῦ θεοῦ ὃς ταπεινοφροσύνης ἀντέχεται καὶ λέγει· οὐδεὶς καθαρὸς ἀπὸ ῥύπου, οὐδ' εἰ μιᾶς ἡμέρας ἡ ζωὴ αὐτοῦ. Μωυσῆς, ὁ πιστὸς θεράπων ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, πρὸς τὸν χρηματίζοντα ἐκ τῆς βάτου εἶπεν· τίς εἰμι ἐγώ, ὅτι με πέμπεις; ἐγὼ δέ εἰμι ἰσχνόφωνος καὶ βραδύγλωσσος φωνὴν κυρίου διὰ γλώσσης ἀνθρωπίνης διακονῆσαι. καὶ πάλιν· ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας. θεὸς γὰρ ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν. ναὶ μὴν καὶ ∆αβίδ, ἐφ' οὗ μαρτυρῶν ὁ κύριος λέγει· "εὗρον ἄνδρα κατὰ τὴν καρδίαν μου, ∆αβὶδ τὸν τοῦ Ἰεσσαί· ἐν ἐλαίῳ ἁγίῳ ἔχρισα αὐτόν·" ἀλλὰ καὶ αὐτὸς λέγει πρὸς τὸν θέον· "ἐλέησόν με, ὁ θεός, κατὰ τὸ μέγα ἔλεός σου, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου. ἐπὶ πλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου, καὶ ἀπὸ τῆς ἁμαρτίας μου καθάρισόν με· ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω, καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστι διὰ παντός." ἔπειτα τὴν οὐχ ὑποπίπτουσαν νόμῳ αἰνιττόμενος ἁμαρτίαν γνωστικῶς μετριοπαθῶν ἐπιφέρει· "σοὶ μόνῳ ἥμαρτον καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα." λέγει γάρ που ἡ γραφή· "πνεῦμα κυρίου λύχνος ἐρευνῶν τὰ ταμεῖα τῆς γαστρός." καὶ ὅσῳ τις δικαιοπραγῶν γνωστικώτερος γίνεται, προσεχέστερον τούτῳ τὸ πνεῦμα τὸ φωτεινόν. οὕτως ἐγγίζει τοῖς δικαίοις ὁ κύριος καὶ οὐδὲν λέληθεν αὐτὸν τῶν ἐννοιῶν καὶ τῶν διαλογισμῶν ὧν ποιούμεθα· τὸν κύριον Ἰησοῦν λέγω, τὸν τῷ παντοκρατορικῷ θελήματι ἐπίσκοπον τῆς καρδίας ἡμῶν· οὗ τὸ αἷμα ὑπὲρ ἡμῶν ἡγιάσθη. ἐντραπῶμεν οὖν τοὺς προηγουμένους ἡμῶν καὶ αἰδεσθῶμεν, τοὺς πρεσβυτέρους τιμήσωμεν, τοὺς νέους παιδεύσωμεν τὴν παιδείαν τοῦ θεοῦ. μακάριος γὰρ ὃς ἂν διδάσκῃ καὶ ποιῇ τὰ τοῦ κυρίου κατ' ἀξίαν· μεγαλόφρονος δὲ ἐννοίας ἐστὶν καὶ θεωρητικῆς τῆς ἀληθείας. τὰς γυναῖκας ἡμῶν ἐπὶ τὸ ἀγαθὸν διορθωσώμεθα, τὸ ἀξιαγάπητον ἦθος τῆς ἁγνείας, φησίν, ἐνδειξάσθωσαν· τὸ ἀκέραιον τῆς πραΰτητος αὐτῶν βούλημα ἀποδειξάτωσαν· τὸ ἐπιεικὲς τῆς γλώσσης αὐτῶν διὰ τῆς σιγῆς φανερὸν ποιησάτωσαν, τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσι τοῖς φοβουμένοις τὸν θεὸν ὁσίως ἴσην παρεχέτωσαν. τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαβέτωσαν· μαθέτωσαν τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος τοῦ κυρίου καλὸς καὶ μέγας, σῴζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ καρδίᾳ. ἐρευνητὴς γὰρ ἐννοιῶν καὶ ἐνθυμημάτων· οὗ ἡ πνοὴ αὐτοῦ ἐν ἡμῖν ἐστι, καὶ ὅταν θέλῃ, ἀνελεῖ αὐτήν. ταῦτα δὲ πάντα βεβαιοῖ ἡ ἐν Χριστῷ πίστις· "δεῦτε, τέκνα," ὁ κύριος λέγει· "ἀκούσατέ μου, φόβον κυρίου διδάξω ὑμᾶς. τίς ἐστιν ἄνθρωπος ὁ θέλων ζωήν, ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς;" εἶτα ἑβδομάδος καὶ ὀγδοάδος μυστήριον γνωστικὸν ἐπιφέρει· "παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον· ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν, ζήτησον εἰρήνην καὶ δίωξον αὐτήν." γνῶσιν γὰρ αἰνίττεται διὰ τούτων μετά τε ἀποχῆς κακῶν μετά τε ἐνεργείας ἀγαθῶν, ἔργῳ τε καὶ λόγῳ τελειοῦσθαι διδάσκων. "ὀφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν· πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά, τοῦ ἐξολοθρεῦσαι ἐκ γῆς τὸ μνημόσυνον αὐτῶν. ἐκέκραξεν δὲ [ὁ δίκαιος καὶ] ὁ κύριος εἰσήκουσε καὶ ἐκ πασῶν τῶν θλίψεων ἐρρύσατο αὐτόν." "πολλαὶ μὲν γὰρ μάστιγες τῶν ἁμαρτωλῶν, τοὺς δὲ ἐλπίζοντας ἐπὶ κύριον ἔλεος κυκλώσει." [ὑπὸ] πλήθους ἐλέου περιέχεσθαι τὸν ἐλπίζοντα γνησίως λέγει· ὅτι ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ γέγραπται· διὰ Ἰησοῦ Χριστοῦ ἡ ἀσύνετος καὶ ἐσκοτισμένη διάνοια ἡμῶν ἀναθάλλει εἰς τὸ φῶς. διὰ τούτου ἠθέλησεν ὁ δεσπότης τῆς ἀθανάτου γνώσεως ἡμᾶς γεύσασθαι. ῥητότερον καὶ τὸ τῆς γνώσεως ἰδίωμα ἐμφαίνων ἐπήγαγεν· προδήλων οὖν ὄντων ἡμῖν τούτων, καὶ ἐγκεκυφότες εἰς τὰ βάθη τῆς θείας γνώσεως, πάντα τάξει ποιεῖν ὀφείλομεν, ὅσα ὁ δεσπότης ἐπιτελεῖν ἐκέλευσεν, κατὰ καιροὺς τεταγμένους. ὁ σοφὸς τοίνυν ἐνδεικνύσθω τὴν σοφίαν αὐτοῦ μὴ λόγοις μόνον, ἀλλ' ἐν ἔργοις ἀγαθοῖς· ὁ ταπεινόφρων μαρτυρείτω μὴ ἑαυτῷ, ἀλλ' ἐάτω ὑφ' ἑτέρου αὑτὸν μαρτυρεῖσθαι ὁ ἁγνὸς τῇ σαρκὶ μὴ ἀλαζονευέσθω, γινώσκων ὅτι ἕτερός ἐστιν ὁ ἐπιχορηγῶν αὐτῷ τὴν ἐγκράτειαν. ὁρᾶτε, ἀδελφοί, ὅσῳ πλείονος κατηξιώθημεν γνώσεως, τοσούτῳ ὑποκείμεθα μᾶλλον κινδύνῳ.