Who Is the Rich Man That Is Saved? 20.1–38.5
Greek text: Stählin, GCS 17 (Greek text: Otto Stählin, Clemens Alexandrinus 3 (GCS 17, 1909), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 2 (1885).
Chapter 20
20.1Stählin 3:172
Ταῦτα μὴ συνιεὶς κατὰ τρόπον ὁ πολυχρήματος καὶ ἔννομος ἄνθρωπος μηδὲ ὅπως ὁ αὐτὸς καὶ πτωχὸς δύναται εἶναι καὶ πλούσιος καὶ ἔχειν τε χρήματα καὶ μὴ ἔχειν καὶ χρῆσθαι τῷ κόσμῳ καὶ μὴ χρῆσθαι, ἀπῆλθε στυγνὸς καὶ κατηφής, λιπὼν τὴν τάξιν τῆς ζωῆς. ἧς ἐπιθυμεῖν μόνον. ἀλλʼ οὐχὶ καὶ τυχεῖν ἠδύνατο, τὸ δύσκολον ποιήσας ἀδύνατον αὐτὸς ἑαυτῷ.
Tauta mē synieis kata tropon ho polychrēmatos kai ennomos anthrōpos mēde hopōs ho autos kai ptōchos dynatai einai kai plousios kai echein te chrēmata kai mē echein kai chrēsthai tǭ kosmǭ kai mē chrēsthai, apēlthe stygnos kai katēphēs, lipōn tēn taxin tēs zōēs. hēs epithymein monon. allʼ ouchi kai tychein ēdynato, to dyskolon poiēsas adynaton autos heautǭ.
Not understanding this properly, the man who was very rich and observant of the law, nor how the same person can be both poor and rich, and have money and not have it, and use the world and not use it, went away gloomy and downcast, leaving the rank of life, which he could only desire but not obtain, having made the difficult impossible for himself.
Mark 10:22 (allusion, high confidence) · 1 Cor 7:31 (echo, high confidence)
Notes and citation
Summary: The rich young man, not understanding that one can have wealth and not be possessed by it, went away, making the difficult impossible for himself.
- “Use the world and not use it” recalls 1 Cor 7:31.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 20.1 (Stählin 3:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-20-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
20.2Stählin 3:172
δύσκολον γὰρ ἦν μὴ περιάγεσθαι μηδὲ καταστράπτεσθαι τὴν ψυχὴν ὑπὸ τῶν προσόντων ἁβρῶν τῷ προδήλῳ πλούτῳ καὶ ἀνθηρῶν γοητευμάτων, οὐκ ἀδύνατον δὲ τὸ καὶ ἐν τούτῳ λαβέσθαι σωτηρίας, εἴ τις ἑαυτὸν ἀπὸ τοῦ αἰσθητοῦ πλούτου ἐπὶ τὸν νοητὸν καὶ θεοδίδακτον μεταγάγοι καὶ μάθοι τοῖς ἀδιαφόροις χρῆσθαι καλῶς καὶ ἰδίως καὶ ὡς ἂν εἰς ζωὴν αἰώνιον ὁρμήσαι.
dyskolon gar ēn mē periagesthai mēde katastraptesthai tēn psychēn hypo tōn prosontōn habrōn tǭ prodēlǭ ploutǭ kai anthērōn goēteumatōn, ouk adynaton de to kai en toutǭ labesthai sōtērias, ei tis heauton apo tou aisthētou ploutou epi ton noēton kai theodidakton metagagoi kai mathoi tois adiaphorois chrēsthai kalōs kai idiōs kai hōs an eis zōēn aiōnion hormēsai.
For it was difficult for the soul not to be led astray or dazzled by the luxuries attached to evident wealth and its flowery enchantments; but it was not impossible even in this state to lay hold of salvation, if one would lead himself away from sensible wealth to the wealth that is intelligible and taught by God, and learn to use indifferent things well and in the right way, so as to set out toward eternal life.
Notes and citation
Summary: It is difficult but not impossible for the rich to be saved, if they turn to spiritual wealth and learn to use indifferent things well.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 20.2 (Stählin 3:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-20-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
20.3Stählin 3:172–173
καὶ οἱ μαθηταὶ δὲ τὸ πρῶτον μὲν καὶ αὐτοὶ περιδεεῖς καὶ καταπλῆγες γεγόνασιν. ἀκούσαντες τί δήποτε; ἆρά γε ὅτι χρήματα καὶ αὐτοὶ ἐκέκτηντο πολλά; ἀλλὰ καὶ αὐτὰ ταῦτα τὰ δικτύφια καὶ ἄγκιστρα καὶ τὰ ὑπηρετικὰ σκαφίδια ἀφῆκαν πάλαι, ἅπερ ἦν αὐτοῖς μόνα.
kai hoi mathētai de to prōton men kai autoi perideeis kai kataplēges gegonasin. akousantes ti dēpote? ara ge hoti chrēmata kai autoi ekektēnto polla? alla kai auta tauta ta diktyphia kai ankistra kai ta hypēretika skaphidia aphēkan palai, haper ēn autois mona.
The disciples too were at first very frightened and astonished. Having heard what? Was it because they too had much money? On the contrary, they had long since left those very nets, hooks, and service boats, which were all they had.
Mark 10:26 (allusion, high confidence) · Mark 1:18 (allusion, medium confidence)
Notes and citation
Summary: The disciples were frightened too, though they had already left their few nets and boats.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 20.3 (Stählin 3:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-20-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
20.4Stählin 3:173
τί οὖν φοβηθέντες λέγουσι· »τίς δύναται σωθῆναι;« καλῶς ἤκουσαν καὶ ὡς μαθηταὶ τοῦ παραβολικῶς καὶ ἀ σαφῶς λεχθέντος ὑπὸ τοῦ κυρίου καὶ ᾔσθοντο τοῦ βάθους τῶν λόγων.
ti oun phobēthentes legousi; »tis dynatai sōthēnai?« kalōs ēkousan kai hōs mathētai tou parabolikōs kai a saphōs lechthentos hypo tou kyriou kai ę̄sthonto tou bathous tōn logōn.
Why then do they say in fear, “Who can be saved?” They heard well, as disciples, what the Lord had spoken in a parable and obscurely, and they perceived the depth of the words.
Mark 10:26 (quotation, high confidence)
Notes and citation
Summary: The disciples understood that the Lord spoke in a parable with deep meaning.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 20.4 (Stählin 3:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-20-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
20.5Stählin 3:173
ἕνεκα μὲν οὖν χρημάτων ἀκτημοσύνης εὐέλπιδες ἦσαν πρὸς σωτηρίαν· ἐπειδὴ δὲ συνῄδεσαν ἑαυτοῖς μήπω τὰ πάθη τέλεον ἀποτεθειμένοις (ἀρτιμαθεῖς γὰρ ἦσαν καὶ νεωστὶ πρὸς τοῦ σωτῆρος ἠνδρολογημένοι), »περισσῶς ἐξεπλήσσοντο« καὶ ἀπεγίνωσκον ἑαυτοὺς οὐδέν τι ἧττον ἐκείνου τοῦ πολυχρημάτου καὶ δεινῶς τῆς κτήσεως περιεχομένου. ἥν γε προέκρινεν ζωῆς αἰωνίου.
heneka men oun chrēmatōn aktēmosynēs euelpides ēsan pros sōtērian; epeidē de synę̄desan heautois mēpō ta pathē teleon apotetheimenois (artimatheis gar ēsan kai neōsti pros tou sōtēros ēndrologēmenoi), »perissōs exeplēssonto« kai apeginōskon heautous ouden ti hētton ekeinou tou polychrēmatou kai deinōs tēs ktēseōs periechomenou. hēn ge proekrinen zōēs aiōniou.
As far as having no money was concerned, they were hopeful of salvation; but since they were conscious that they had not yet completely put away their passions (for they had only just begun to learn and had recently been enlisted by the Savior), “they were exceedingly astonished” and despaired of themselves no less than that man who had much money and clung terribly to the possession he preferred to eternal life.
Mark 10:26 (quotation, high confidence)
Notes and citation
Summary: The disciples, though poor, knew their passions were not yet mastered, so they despaired like the rich man.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 20.5 (Stählin 3:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-20-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
20.6Stählin 3:173
ἄξιον οὖν ἦν τοῖς μαθηταῖς φόβου πάντως. εἰ καὶ ὁ χρήματα κεκτημένος καὶ ὁ τῶν παθῶν ἔγκυος, ὧν ἐπλούτουν καὶ αὐτοί, παραπλησίως ἀπελασθήσονται οὐρανῶν· ἀπαθῶν γὰρ καὶ καθαρῶν ψυχῶν ἐστιν ἡ σωτηρία.
axion oun ēn tois mathētais phobou pantōs. ei kai ho chrēmata kektēmenos kai ho tōn pathōn enkyos, hōn eploutoun kai autoi, paraplēsiōs apelasthēsontai ouranōn; apathōn gar kai katharōn psychōn estin hē sōtēria.
It was therefore entirely worthy of fear for the disciples if both the one who possesses money and the one pregnant with passions, in which they too were rich, will likewise be driven from heaven; for salvation belongs to souls that are free from passion and pure.
Notes and citation
Summary: Salvation belongs to souls free from passion and pure, which is why the disciples feared.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 20.6 (Stählin 3:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-20-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 21
21.1Stählin 3:173
Ὁ δὲ κύριος ἀποκρίνεται διότι »τὸ ἐν ἀνθρώποις ἀδύνατον δυνατὸν θεῷ«. πάλιν καὶ τοῦτο μεγάλης σοφίας μεστόν ἐστιν. ὅτι καθʼ αὑτὸν μὲν ἀσκῶν καὶ διαπονούμενος ἀπάθειαν ὁ ἄνθρωπος οὐδὲν ἀνύει, ἐὰν δὲ γένηται δῆλος ὑπερεπιθυμῶν τούτου καὶ διεσπουδακώς.
Ho de kyrios apokrinetai dioti »to en anthrōpois adynaton dynaton theǭ«. palin kai touto megalēs sophias meston estin. hoti kathʼ hauton men askōn kai diaponoumenos apatheian ho anthrōpos ouden anyei, ean de genētai dēlos hyperepithymōn toutou kai diespoudakōs.
But the Lord answers that “what is impossible with men is possible with God.” This too is full of great wisdom: that a man exercising and laboring for freedom from passion by himself achieves nothing; but if he shows himself very eager and earnest for it,
Mark 10:27 (quotation, high confidence) · Luke 18:27 (quotation, medium confidence)
Notes and citation
Summary: What is impossible for man is possible with God: by one's own effort alone freedom from passion is unattainable,
- The quotation is Mark 10:27 (Luke 18:27). The sentence continues in the next section.
Notes on the original text
- Digital text corrected (missing accent): ἀσκῶν και διαπονούμενος → ἀσκῶν καὶ διαπονούμενος.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 21.1 (Stählin 3:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-21-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
21.2Stählin 3:173
τῇ προσθήκῃ τῆς παρὰ θεοῦ δυνάμεως περιγίνεται· βουλομέναις μὲν γὰρ ταῖς ψυχαῖς ὁ θεὸς συνεπιπνεῖ, εἰ δὲ ἀποσταῖεν τῆς προθυμίας. καὶ τὸ δοθὲν ἐκ θεοῦ πνεῦμα συνεστάλη· τὸ μὲν γὰρ ἄκοντας σῴζειν ἐστὶ βιαζομένου, τὸ δὲ αἱρουμένους χαριζομένου.
tę̄ prosthēkę̄ tēs para theou dynameōs periginetai; boulomenais men gar tais psychais ho theos synepipnei, ei de apostaien tēs prothymias. kai to dothen ek theou pneuma synestalē; to men gar akontas sǭzein esti biazomenou, to de hairoumenous charizomenou.
he prevails by the addition of power from God. For God breathes together with souls that are willing, but if they fall away from their eagerness, the spirit given by God is also withdrawn. For to save the unwilling is the act of one who uses force, but to save those who choose is the act of one who shows grace.
Notes and citation
Summary: but God gives strength to the willing, withdrawing his Spirit from those who grow slack; God saves by grace those who choose, not by force.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 21.2 (Stählin 3:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-21-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
21.3Stählin 3:173
οὐδὲ τῶν καθευδόντων καὶ βλακευόντων ἐστὶν ἡ βασιλεία τοῦ θεοῦ, ἀλλʼ οἱ »βιασταὶ ἁρπάζουσιν αὐτήν«· αὕτη γὰρ μόνη βία καλή, θεὸν βιάσασθαι καὶ παρὰ θεοῦ ζωὴν ἁρπάσαι, ὁ δὲ γνοὺς τοὺς βιαίως, μᾶλλον δὲ βεβαίως ἀντεχομένους [συνεχώρησεν] εἶξεν· χαίρει γὰρ ὁ θεὸς τὰ τοιαῦτα ἡττώμενος. τοιγάρτοι τούτων ἀκούσας ὁ μακάριος Πέτρος.
oude tōn katheudontōn kai blakeuontōn estin hē basileia tou theou, allʼ hoi »biastai harpazousin autēn«; hautē gar monē bia kalē, theon biasasthai kai para theou zōēn harpasai, ho de gnous tous biaiōs, mallon de bebaiōs antechomenous [synechōrēsen] eixen; chairei gar ho theos ta toiauta hēttōmenos. toigartoi toutōn akousas ho makarios Petros.
Nor does the kingdom of God belong to those who sleep and are lazy, but “the violent seize it.” For this is the only good violence: to do violence to God and seize life from God. And he, knowing those who hold on violently, or rather steadfastly, yields; for God rejoices to be defeated in such things. So, hearing these things, the blessed Peter,
Matt 11:12 (quotation, high confidence)
Notes and citation
Summary: The kingdom belongs not to the lazy but to those who seize it; God gladly yields to those who hold on to him steadfastly.
- The quotation is Matt 11:12. Clement plays on βιαίως (“violently”) and βεβαίως (“steadfastly”). The bracketed word in the Greek is the editor's deletion.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 21.3 (Stählin 3:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-21-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
21.4Stählin 3:173
ὁ ἐκλεκτός. ὁ ἐξαίρετος, ὁ πρῶτος τῶν μαθητῶν. ὑπὲρ οὗ μόνου καὶ ἑαυτοῦ τὸν φόρον ὁ σωτὴρ ἐκτελεῖ, ταχέως ἥρπασε καὶ συνέβαλε τὸν λόγον.
ho eklektos. ho exairetos, ho prōtos tōn mathētōn. hyper hou monou kai heautou ton phoron ho sōtēr ektelei, tacheōs hērpase kai synebale ton logon.
the chosen, the eminent, the first of the disciples, for whom alone, together with himself, the Savior pays the tax, quickly seized and understood the saying.
Matt 17:27 (allusion, high confidence)
Notes and citation
Summary: Peter, first of the disciples, for whom Christ paid the tax, quickly grasped the saying.
- The allusion is Matt 17:24–27.
Notes on the original text
- Digital text corrected (stray period in the digital text): ἑαυτοῦ τὸν. φόρον → ἑαυτοῦ τὸν φόρον.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 21.4 (Stählin 3:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-21-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
21.5Stählin 3:173–174
καὶ τί φησιν; »ἴδε ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι.« τὰ δὲ »πάντα« εἰ μὲν τὰ κτήματα τὰ ἑαυτοῦ λέγει. τέσσαρας ὀβολοὺς ἴσως.
kai ti phēsin? »ide hēmeis aphēkamen panta kai ēkolouthēsamen soi.« ta de »panta« ei men ta ktēmata ta heautou legei. tessaras obolous isōs.
And what does he say? “See, we have left everything and followed you.” If by “everything” he means his own possessions, he boasts of leaving perhaps four obols,
Mark 10:28 (quotation, high confidence)
Notes and citation
Summary: Peter says they have left everything; if he meant his few possessions, that would be little to boast of.
- The quotation is Mark 10:28. The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 21.5 (Stählin 3:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-21-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
21.6Stählin 3:174
τὸ τοῦ λόγου, καταλιπὼν μεγαλύνεται καὶ τούτων ἀνταξίαν ἀποφαίνων ἂν λάθοι τὴν βασιλείαν τῶν οὐρανῶν· εἰ δέ, ἅπερ ἄρτι νῦν λέγομεν, τὰ παλαιὰ νοητὰ κτήματα καὶ ψυχικὰ νοσήματα ἀπορρίψαντες ἕπονται κατʼ ἴχνος τοῦ διδασκάλου, τοῦτʼ ἂν ἀνάπτοιτο ἤδη τοῖς ἐν οὐρανοῖς ἐγγραφησομένοις.
to tou logou, katalipōn megalynetai kai toutōn antaxian apophainōn an lathoi tēn basileian tōn ouranōn; ei de, haper arti nyn legomen, ta palaia noēta ktēmata kai psychika nosēmata aporripsantes hepontai katʼ ichnos tou didaskalou, toutʼ an anaptoito ēdē tois en ouranois engraphēsomenois.
as the saying goes, and would unwittingly declare the kingdom of heaven equivalent to them. But if, as we have just now been saying, they throw away their old possessions of the mind and the diseases of the soul and follow in the footsteps of the Teacher, this would now attach them to those who will be enrolled in heaven.
Luke 10:20 (echo, medium confidence) · 1 Pet 2:21 (echo, medium confidence)
Notes and citation
Summary: But if they have given up the passions of the soul and follow Christ, they are among those enrolled in heaven.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 21.6 (Stählin 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-21-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
21.7Stählin 3:174
τοῦτο γὰρ ἀκολουθεῖν ὄντως τῷ σωτῆρι. ἀναμαρτησίαν καὶ τελειότητα τὴν ἐκείνου μετερχόμενον καὶ πρὸς ἐκεῖνον ὥσπερ κάτοπτρον κοσμοῦντα καὶ ῥυθμίζοντα τὴν ψυχὴν καὶ πάντα διὰ πάντων ὁμοίως διατιθέντα.
touto gar akolouthein ontōs tǭ sōtēri. anamartēsian kai teleiotēta tēn ekeinou meterchomenon kai pros ekeinon hōsper katoptron kosmounta kai rhythmizonta tēn psychēn kai panta dia pantōn homoiōs diatithenta.
For this is truly to follow the Savior: to pursue his sinlessness and perfection, and, looking to him as to a mirror, to adorn and order the soul, and to arrange everything in every way alike.
Notes and citation
Summary: To follow Christ is to strive for his sinlessness and perfection, shaping one's soul by him as by a mirror.
Topics: Ethics, Christology
Cite (SBL): Clement of Alexandria, Quis div. 21.7 (Stählin 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-21-7).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 22
22.1Stählin 3:174
»Ἀποκριθεὶς δὲ Ἰησοῦς· ἀμὴν ὑμῖν λέγω. ὃς ἂν ἀφῇ τὰ ἴδια καὶ γονεῖς καὶ ἀδελφοὺς καὶ χρήματα ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου. ἀπολήψεται ἑκατονταπλασίονα.«
»Apokritheis de Iēsous; amēn hymin legō. hos an aphę̄ ta idia kai goneis kai adelphous kai chrēmata heneken emou kai heneken tou euangeliou. apolēpsetai hekatontaplasiona.«
“And Jesus answered, ‘Truly I say to you, whoever leaves his own possessions, and parents, and brothers, and riches for my sake and for the sake of the gospel will receive a hundredfold.’”
Mark 10:29 (quotation, high confidence) · Mark 10:30 (quotation, high confidence)
Notes and citation
Summary: Jesus promises a hundredfold to those who leave everything for his sake.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 22.1 (Stählin 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-22-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
22.2Stählin 3:174
ἀλλὰ μηδὲ τοῦθʼ ἡμᾶς ἐπιταρασσέτω μηδὲ τὸ ἔτι τούτου σκληρότερον ἀλλαχοῦ ταῖς φωναῖς ἐξενηνεγμένον· »ὃς οὐ μισεῖ πατέρα καὶ μητέρα καὶ παῖδας. προσέτι δὲ καὶ τὴν ἑαυτοῦ ψυχήν, ἐμὸς μαθητὴς εἶναι οὐ δύναται.«
alla mēde touthʼ hēmas epitarassetō mēde to eti toutou sklēroteron allachou tais phōnais exenēnegmenon; »hos ou misei patera kai mētera kai paidas. proseti de kai tēn heautou psychēn, emos mathētēs einai ou dynatai.«
But let not this trouble us, nor the even harder saying uttered elsewhere: “Whoever does not hate father and mother and children, and moreover his own life, cannot be my disciple.”
Luke 14:26 (quotation, high confidence)
Notes and citation
Summary: Nor should we be troubled by the harder saying about hating one's family.
- The quotation is Luke 14:26.
Notes on the original text
- Digital text corrected (wrong accent on the relative ὃς): »ὅς οὐ μισεῖ → »ὃς οὐ μισεῖ.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 22.2 (Stählin 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-22-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
22.3Stählin 3:174
οὐ γὰρ εἰσηγεῖται μῖσος καὶ διάλυσιν ἀπὸ τῶν φιλτάτων ὁ τῆς εἰρήνης θεός. ὅ γε καὶ τοὺς ἐχθροὺς ἀγαπᾶν παραινῶν.
ou gar eisēgeitai misos kai dialysin apo tōn philtatōn ho tēs eirēnēs theos. ho ge kai tous echthrous agapan parainōn.
For the God of peace, who exhorts us to love even our enemies, does not introduce hatred and separation from those dearest to us.
Matt 5:44 (allusion, high confidence)
Notes and citation
Summary: The God of peace, who commands love of enemies, does not command hatred of family.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 22.3 (Stählin 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-22-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
22.4Stählin 3:174
εἰ δὲ τοὺς ἐχθροὺς ἀγαπητέον, ἀνάλογον ἀπʼ ἐκείνων ἀνιόντι καὶ τοὺς ἐγγυτάτω γένους· ἢ εἰ μισητέον τοὺς πρὸς αἵματος, πολὺ μᾶλλον τοὺς ἐχθροὺς προβάλλεσθαι κατιὼν ὁ λόγος διδάσκει, ὥστε ἀλλήλους ἀναιροῦντες ἐλέγχοιντʼ ἂν οἱ λόγοι.
ei de tous echthrous agapēteon, analogon apʼ ekeinōn anionti kai tous engytatō genous; ē ei misēteon tous pros haimatos, poly mallon tous echthrous proballesthai katiōn ho logos didaskei, hōste allēlous anairountes elenchointʼ an hoi logoi.
If enemies are to be loved, then, by analogy, rising from them, so are one's nearest kin; or if blood relatives are to be hated, much more, descending, the saying teaches us to reject our enemies; so the sayings would refute each other by cancelling each other out.
Notes and citation
Summary: If enemies must be loved, family must be loved all the more; otherwise the two sayings would contradict each other.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 22.4 (Stählin 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-22-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
22.5Stählin 3:174
ἀλλʼ οὐδʼ ἀναιροῦσιν οὐδʼ ἐγγύς, ἀπὸ γὰρ τῆς αὐτῆς γνώμης καὶ διαθέσεως καὶ ἐπὶ τῷ αὐτῷ ὅρῳ πατέρα μισοίη τις ἂν καὶ ἐχθρὸν ἀγαπῴη ὁ μήτε ἐχθρὸν ἀμυνόμενος μήτε πατέρα Χριστοῦ πλέον αἰδούμενος.
allʼ oudʼ anairousin oudʼ engys, apo gar tēs autēs gnōmēs kai diatheseōs kai epi tǭ autǭ horǭ patera misoiē tis an kai echthron agapǭē ho mēte echthron amynomenos mēte patera Christou pleon aidoumenos.
But they do not cancel each other out, not even nearly; for from the same mind and disposition, and with the same aim, one might hate a father and love an enemy: the one who neither takes revenge on an enemy nor honors a father more than Christ.
Notes and citation
Summary: They do not conflict: the same disposition loves the enemy without revenge and puts Christ above one's father.
Notes on the original text
- Digital text corrected (misspelling in the digital text (optative ἀγαπῴη)): καὶ ἐχθρὸν ἀγαπώῃ ὁ → καὶ ἐχθρὸν ἀγαπῴη ὁ.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 22.5 (Stählin 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-22-5).
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22.6Stählin 3:174
ἐν ἐκείνῳ μὲν γὰρ τῷ λόγῳ μῖσος ἐκκόπτει καὶ κακοποιίαν, ἐν τούτῳ δὲ τὴν πρὸς τὰ σύντροφα δυσωπίαν.
en ekeinǭ men gar tǭ logǭ misos ekkoptei kai kakopoiian, en toutǭ de tēn pros ta syntropha dysōpian.
In the one saying he cuts out hatred and doing harm; in the other, false shame toward those we grew up with,
Notes and citation
Summary: One saying removes hatred; the other removes excessive deference to family,
- The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 22.6 (Stählin 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-22-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
22.7Stählin 3:174
εἰ βλάπτοι πρὸς σωτηρίαν, εἰ γοῦν ἄθεος εἴη τινὶ πατὴρ ἢ υἱὸς ἢ ἀδελφὸς καὶ κώλυμα τῆς πίστεως γένοιτο καὶ ἐμπόδιον τῆς ἄνω ζωῆς, τούτῳ μὴ συμφερέσθω μηδὲ ὁμονοείτω. ἀλλὰ τὴν σαρκικὴν οἰκειότητα διὰ τὴν πνευματικὴν ἔχθραν διαλυσάτω.
ei blaptoi pros sōtērian, ei goun atheos eiē tini patēr ē huios ē adelphos kai kōlyma tēs pisteōs genoito kai empodion tēs anō zōēs, toutǭ mē sympheresthō mēde homonoeitō. alla tēn sarkikēn oikeiotēta dia tēn pneumatikēn echthran dialysatō.
if it harms salvation. If, at any rate, someone has a godless father, son, or brother, who becomes a hindrance to faith and an obstacle to the life above, let him not side with him or agree with him, but dissolve the fleshly relationship because of the spiritual enmity.
Notes and citation
Summary: if it hinders salvation: a godless relative who blocks one's faith must not be followed.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 22.7 (Stählin 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-22-7).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 23
23.1Stählin 3:174–175
Νόμισον εἶναι τὸ πρᾶγμα διαδικασίαν, ὁ μὲν πατήρ σοι δοκείτω παρεστὼς λέγειν ›ἐγώ σε ἔσπειρα καὶ ἔθρεψα, ἀκολούθει μοι καὶ συναδίκει καὶ μὴ πείθου τῷ Χριστοῦ νόμῳ‹ καὶ ὁπόσα ἂν εἴποι βλάσφημος ἄνθρωπος καὶ νεκρὸς τῇ
Nomison einai to pragma diadikasian, ho men patēr soi dokeitō parestōs legein ›egō se espeira kai ethrepsa, akolouthei moi kai synadikei kai mē peithou tǭ Christou nomǭ‹ kai hoposa an eipoi blasphēmos anthrōpos kai nekros tę̄
Imagine the matter to be a lawsuit. Let your father seem to stand before you and say, ‘I begot you and reared you; follow me, join me in wrongdoing, and do not obey the law of Christ,’ and whatever else a man might say who is a blasphemer and dead by
Notes and citation
Summary: Picture a trial: a godless father demands obedience against the law of Christ.
- The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 23.1 (Stählin 3:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-23-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
23.2Stählin 3:175
φύσει. ἑτέρωθεν δὲ ἄκουε τοῦ σωτῆρος· ›ἐγώ σε ἀνεγέννησα, κακῶς ὑπὸ κόσμου πρὸς θάνατον γεγεννημένον, ἠλευθέρωσα, ἰασάμην, ἐλυτρωσάμην· ἐγώ σοι παρέξω ζωὴν ἄπαυστον, αἰώνιον, ὑπερκόσμιον· ἐγώ σοι δείξω θεοῦ πατρὸς ἀγαθοῦ πρόσωπον· »μὴ κάλει σεαυτῷ πατέρα ἐπὶ γῆς·« »οἱ νεκροὶ τοὺς νεκροὺς θαπτέτωσαν, σὺ δέ μοι ἀκολούθει·«
physei. heterōthen de akoue tou sōtēros; ›egō se anegennēsa, kakōs hypo kosmou pros thanaton gegennēmenon, ēleutherōsa, iasamēn, elytrōsamēn; egō soi parexō zōēn apauston, aiōnion, hyperkosmion; egō soi deixō theou patros agathou prosōpon; »mē kalei seautǭ patera epi gēs;« »hoi nekroi tous nekrous thaptetōsan, sy de moi akolouthei;«
nature. On the other side, hear the Savior: ‘I have begotten you again, who were born badly by the world for death; I have set you free, healed you, redeemed you. I will give you life unceasing, eternal, above the world; I will show you the face of God, the good Father. “Call no one on earth your father.” “Let the dead bury the dead, but you follow me.”
John 3:3 (echo, medium confidence) · Matt 23:9 (quotation, high confidence) · Matt 8:22 (quotation, high confidence) · Luke 9:60 (quotation, medium confidence)
Notes and citation
Summary: Christ answers: he has given new birth, freedom, and redemption, and will give eternal life and the vision of the Father.
- The quotations are Matt 23:9 and Matt 8:22 (Luke 9:60). Christ's speech continues to the end of 23.5.
Topics: Christology, Baptism
Cite (SBL): Clement of Alexandria, Quis div. 23.2 (Stählin 3:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-23-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
23.3Stählin 3:175
ἀνάξω γάρ σε εἰς ἀνάπαυσιν καὶ ἀπόλαυσιν ἀρρήτων καὶ ἀλέκτων ἀγαθῶν, »ἃ μήτε ὀφθαλμὸς εἶδε μήτε οὖς ἤκουσε μήτε ἐπὶ καρδίαν ἀνθρώπων ἀνέβη. εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι καὶ ἰδεῖν ἅπερ ἡτοίμασεν ὁ θεὸς τοῖς ἁγίοις ἀγαθὰ καὶ τοῖς φιλοῦσιν αὐτὸν τέκνοις.«
anaxō gar se eis anapausin kai apolausin arrētōn kai alektōn agathōn, »ha mēte ophthalmos eide mēte ous ēkouse mēte epi kardian anthrōpōn anebē. eis ha epithymousin angeloi parakypsai kai idein haper hētoimasen ho theos tois hagiois agatha kai tois philousin auton teknois.«
For I will lead you up to rest and to the enjoyment of unspeakable and indescribable good things, “which eye has not seen nor ear heard, nor have they entered into the heart of men, into which angels long to look and see what good things God has prepared for the saints and for the children who love him.”
1 Cor 2:9 (quotation, high confidence) · 1 Pet 1:12 (quotation, high confidence)
Notes and citation
Summary: Christ promises rest and the unimaginable good things God has prepared for those who love him.
- The quotation combines 1 Cor 2:9 with 1 Pet 1:12.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 23.3 (Stählin 3:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-23-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
23.4Stählin 3:175
ἐγώ σου τροφεὺς ἄρτον ἐμαυτὸν διδούς, οὗ γευσάμενος οὐδεὶς ἔτι πεῖραν θανάτου λαμβάνει, καὶ πόμα καθʼ ἡμέραν ἐνδιδοὺς ἀθανασίας· ἐγὼ διδάσκαλος ὑπερουρανίων παιδευμάτων· ὑπὲρ σοῦ πρὸς τὸν θάνατον διηγωνισάμην καὶ τὸν σὸν ἐξέτισα θάνατον, ὃν ὤφειλες ἐπὶ τοῖς προημαρτημένοις καὶ τῇ
egō sou tropheus arton emauton didous, hou geusamenos oudeis eti peiran thanatou lambanei, kai poma kathʼ hēmeran endidous athanasias; egō didaskalos hyperouraniōn paideumatōn; hyper sou pros ton thanaton diēgōnisamēn kai ton son exetisa thanaton, hon ōpheiles epi tois proēmartēmenois kai tę̄
I am your nourisher, giving myself as bread, which no one who has tasted any longer experiences death; and giving daily the drink of immortality. I am the teacher of supercelestial lessons. For you I contended with death and paid your death, which you owed for your former sins and for your
John 6:50 (allusion, high confidence) · John 6:51 (allusion, high confidence) · John 8:52 (echo, medium confidence)
Notes and citation
Summary: Christ gives himself as bread and the daily drink of immortality, and has paid the death owed for our sins.
- The allusions are John 6:50–51 and 8:52. The “drink of immortality” given daily may refer to the Eucharist. The sentence continues in the next section.
Topics: Eucharist, Christology
Cite (SBL): Clement of Alexandria, Quis div. 23.4 (Stählin 3:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-23-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
23.5Stählin 3:175
πρὸς θεὸν ἀπιστίᾳ.‹ τούτων τῶν λόγων ἑκατέρωθεν διακούσας ὑπὲρ σεαυτοῦ δίκασον καὶ τὴν ψῆφον ἀνένεγκε τῇ σαυτοῦ σωτηρίᾳ· κἂν ἀδελφὸς ὅμοια λέγῃ κἂν τέκνον κἂν γυνὴ κἂν ὁστισοῦν. πρὸ πάντων ἐν σοὶ Χριστὸς ὁ νικῶν ἔστω· ὑπὲρ σοῦ γὰρ ἀγωνίζεται.
pros theon apistią.‹ toutōn tōn logōn hekaterōthen diakousas hyper seautou dikason kai tēn psēphon anenenke tę̄ sautou sōtērią; kan adelphos homoia legę̄ kan teknon kan gynē kan hostisoun. pro pantōn en soi Christos ho nikōn estō; hyper sou gar agōnizetai.
unbelief toward God.’ Having heard these words from both sides, judge for yourself and cast your vote for your own salvation. Even if a brother says the same, or a child, or a wife, or anyone at all, before all things let Christ, who conquers, be in you; for he contends on your behalf.
Notes and citation
Summary: Having heard both sides, choose salvation: whatever any relative says, let Christ, who fights for you, prevail.
Topics: Ethics, Christology
Cite (SBL): Clement of Alexandria, Quis div. 23.5 (Stählin 3:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-23-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 24
24.1Stählin 3:175
Δύνασαι καὶ τῶν χρημάτων ἐπίπροσθεν εἶναι; φράσον καὶ οὐκ ἀπάγει σε Χριστὸς τῆς κτήσεως, ὁ κύριος οὐ φθονεῖ. ἀλλʼ ὁρᾷς σεαυτὸν ἡττώμενον ὑπʼ αὐτῶν καὶ ἀνατρεπόμενον; ἄφες. ῥῖψον.
Dynasai kai tōn chrēmatōn epiprosthen einai? phrason kai ouk apagei se Christos tēs ktēseōs, ho kyrios ou phthonei. allʼ horąs seauton hēttōmenon hypʼ autōn kai anatrepomenon? aphes. rhipson.
Can you rise above your wealth? Say so, and Christ does not draw you away from possessing it; the Lord does not begrudge it. But do you see yourself overcome and overthrown by it? Let it go, throw it away,
Notes and citation
Summary: If one can master one's wealth, Christ does not take it away; but if it masters you, cast it off.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 24.1 (Stählin 3:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-24-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
24.2Stählin 3:175
μίσησον, ἀπόταξαι, φύγε· »κἂν ὁ δέξιός σου ὀφθαλμὸς σκανδαλίζῃ σε. ταχέως ἔκκοψον αὐτόν·« αἱρετώτερον ἑτεροφθάλμῳ βασιλεία θεοῦ ἢ ὁλοκλήρῳ τὸ πῦρ· κἂν χεὶρ κἂν ποὺς κἂν ἡ ψυχή, μίσησον αὐτήν. ἂν γὰρ ἐνταῦθα ἀπόληται ὑπὲρ Χριστοῦ, ἐκεῖ σωθήσεται.
misēson, apotaxai, phyge; »kan ho dexios sou ophthalmos skandalizę̄ se. tacheōs ekkopson auton;« hairetōteron heterophthalmǭ basileia theou ē holoklērǭ to pyr; kan cheir kan pous kan hē psychē, misēson autēn. an gar entautha apolētai hyper Christou, ekei sōthēsetai.
hate it, renounce it, flee it. “Even if your right eye causes you to stumble, cut it out quickly”; the kingdom of God with one eye is preferable to the fire with both. Whether it is a hand, a foot, or your own life, hate it; for if it perishes here for Christ's sake, it will be saved there.
Matt 5:29 (quotation, high confidence) · Mark 9:47 (allusion, high confidence) · Matt 18:8 (allusion, medium confidence) · Luke 14:26 (allusion, high confidence) · Matt 10:39 (allusion, high confidence)
Notes and citation
Summary: Whatever causes one to stumble, even an eye or life itself, must be given up for Christ's sake, to be saved in the life to come.
- The allusions are Matt 5:29–30 (18:8–9; Mark 9:43–47), Luke 14:26, and Matt 10:39 (16:25).
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 24.2 (Stählin 3:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-24-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 25
25.1Stählin 3:175
Ταύτης δὲ ὁμοίως ἔχεται τῆς γνώμης καὶ τὸ ἑπόμενον. »νῦν δὲ ἐν τῷ καιρῷ τούτῳ ἀγροὺς καὶ χρήματα καὶ οἰκίας καὶ ἀδελφοὺς ἔχειν μετὰ διωγμῶν εἰς ποῦ;«
Tautēs de homoiōs echetai tēs gnōmēs kai to hepomenon. »nyn de en tǭ kairǭ toutǭ agrous kai chrēmata kai oikias kai adelphous echein meta diōgmōn eis pou?«
The following saying holds to the same meaning: “But now in this time, to have fields and riches and houses and brothers with persecutions—to what end?”
Mark 10:30 (quotation, high confidence)
Notes and citation
Summary: The saying about having fields and brothers with persecutions has the same meaning.
- The quotation is Clement's text of Mark 10:30; on “to what end?” see the note on 4.10.
Topics: Persecution
Cite (SBL): Clement of Alexandria, Quis div. 25.1 (Stählin 3:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-25-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
25.2Stählin 3:175–176
οὔτε γὰρ ἀχρημάτους οὔτε ἀνεστίους οὔτε ἀναδέλφους ἐπὶ τὴν ζωὴν καλεῖ. ἐπεὶ καὶ πλουσίους κέκληκεν, ἀλλʼ ὃν τρόπον προειρήκαμεν, καὶ ἀδελφοὺς κατὰ ταὐτὸν ὥσπερ Πέτρον μετὰ Ἀνδρέου καὶ Ἰάκωβον μετὰ Ἰωάννου, τοὺς Ζεβεδαίου παῖδας, ἀλλʼ ὁμονοοῦντας ἀλλήλοις τε καὶ Χριστῷ.
oute gar achrēmatous oute anestious oute anadelphous epi tēn zōēn kalei. epei kai plousious keklēken, allʼ hon tropon proeirēkamen, kai adelphous kata tauton hōsper Petron meta Andreou kai Iakōbon meta Iōannou, tous Zebedaiou paidas, allʼ homonoountas allēlois te kai Christǭ.
For he does not call to life those without money, or without homes, or without brothers; since he has also called the rich, but in the way we have described before, and brothers in the same way, like Peter with Andrew, and James with John, the sons of Zebedee, but brothers of one mind with each other and with Christ.
Mark 1:16 (allusion, high confidence) · Mark 1:19 (allusion, high confidence)
Notes and citation
Summary: Christ does not call only the poor and homeless; he called rich men and pairs of brothers who were of one mind with him.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 25.2 (Stählin 3:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-25-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
25.3Stählin 3:176
τὸ δὲ »μετὰ διωγμῶν« ταῦτα ἕκαστα ἔχειν ἀποδοκιμάζει· διωγμὸς δὲ ὃ μέν τις ἔξωθεν περιγίνεται τῶν ἀνθρώπων ἢ διʼ ἔχθραν ἢ διὰ φθόνον ἢ διὰ φιλοκέρδειαν ἢ κατʼ ἐνέργειαν διαβολικὴν τοὺς πιστοὺς ἐλαυνόντων·
to de »meta diōgmōn« tauta hekasta echein apodokimazei; diōgmos de ho men tis exōthen periginetai tōn anthrōpōn ē diʼ echthran ē dia phthonon ē dia philokerdeian ē katʼ energeian diabolikēn tous pistous elaunontōn;
But the words “with persecutions” reject having each of these things. One kind of persecution comes from outside, from people who harass the faithful out of enmity, envy, love of gain, or at the devil's instigation;
Notes and citation
Summary: There is outward persecution, from those who harass believers through enmity, envy, greed, or the devil.
Topics: Persecution
Cite (SBL): Clement of Alexandria, Quis div. 25.3 (Stählin 3:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-25-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
25.4Stählin 3:176
ὁ δὲ χαλεπώτατος ἔνδοθέν ἐστι διωγμός, ἐξ αὐτῆς ἑκάστῳ τῆς ψυχῆς προπεμπόμενος λυμαινομένης ὑπὸ ἐπιθυμιῶν ἀθέων καὶ ἡδονῶν ποικίλων καὶ φαύλων ἐλπίδων καὶ φθαρτικῶν ὀνειροπολημάτων, ὅταν ἀεὶ τῶν πλειόνων ὀρεγομένη καὶ λυσσῶσα ὑπὸ ἀγρίων ἐρώτων καὶ φλεγομένη, καθάπερ κέντροις ἢ μύωψι τοῖς προσκειμένοις αὐτῇ πάθεσιν ἐξαιμάσσηται πρὸς σπουδὰς μανιώδεις καὶ ζωῆς ἀπόγνωσιν καὶ θεοῦ καταφρόνησιν.
ho de chalepōtatos endothen esti diōgmos, ex autēs hekastǭ tēs psychēs propempomenos lymainomenēs hypo epithymiōn atheōn kai hēdonōn poikilōn kai phaulōn elpidōn kai phthartikōn oneiropolēmatōn, hotan aei tōn pleionōn oregomenē kai lyssōsa hypo agriōn erōtōn kai phlegomenē, kathaper kentrois ē myōpsi tois proskeimenois autę̄ pathesin exaimassētai pros spoudas maniōdeis kai zōēs apognōsin kai theou kataphronēsin.
but the hardest persecution is from within, sent forth for each person from his own soul, which is ruined by godless desires, various pleasures, base hopes, and corrupting dreams, when, always craving more, raging and inflamed with savage loves, it is goaded as with spurs or gadflies by the passions that beset it, until it bleeds, into frenzied pursuits, despair of life, and contempt of God.
Notes and citation
Summary: The hardest persecution comes from within, from a soul tormented by godless desires and passions until it despairs of life and despises God.
Notes on the original text
- Digital text corrected (stray period in the digital text): ὅταν. ἀεὶ τῶν → ὅταν ἀεὶ τῶν.
Topics: Ethics, Persecution
Cite (SBL): Clement of Alexandria, Quis div. 25.4 (Stählin 3:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-25-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
25.5Stählin 3:176
οὗτος ὁ διωγμὸς βαρύτερος καὶ χαλεπώτερος, ἔνδοθεν ὁρμώμενος, ἀεὶ συνών, ὃν οὐδὲ ἐκφυγεῖν ὁ διωκόμενος δύναται·
houtos ho diōgmos baryteros kai chalepōteros, endothen hormōmenos, aei synōn, hon oude ekphygein ho diōkomenos dynatai;
This persecution is heavier and harder, starting from within and always present, and the one persecuted cannot even escape it;
Notes and citation
Summary: Inner persecution is worse, since it is always present and cannot be escaped.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 25.5 (Stählin 3:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-25-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
25.6Stählin 3:176
τὸν γὰρ ἐχθρὸν ἐν ἑαυτῷ περιάγει πανταχοῦ. οὕτω καὶ πύρωσις ἡ μὲν ἔξωθεν προσπίπτουσα δοκιμασίαν κατεργάζεται, ἡ δὲ ἔνδοθεν θάνατον διαπράσσεται.
ton gar echthron en heautǭ periagei pantachou. houtō kai pyrōsis hē men exōthen prospiptousa dokimasian katergazetai, hē de endothen thanaton diaprassetai.
for he carries the enemy about in himself everywhere. So too burning that falls on one from outside works testing, but burning from within brings about death.
1 Pet 4:12 (echo, medium confidence)
Notes and citation
Summary: One carries this enemy everywhere; outward fire tests, but inward fire kills.
- “Burning … testing” echoes 1 Pet 4:12.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 25.6 (Stählin 3:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-25-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
25.7Stählin 3:176
καὶ πόλεμος ὁ μὲν ἐπακτὸς ῥᾳδίως καταλύεται, ὁ δὲ ἐν τῇ ψυχῇ μέχρι θανάτου παραμετρεῖται. μετὰ διωγμοῦ τοιούτου πλοῦτον ἐὰν ἔχῃς τὸν αἰσθητὸν κἂν ἀδελφοὺς τοὺς πρὸς αἵματος καὶ τὰ ἄλλα ἐνέχυρα, κατάλιπε τὴν τούτων παγκτησίαν τὴν ἐπὶ κακῷ, εἰρήνην σεαυτῷ παράσχες, ἐλευθερώθητι διωγμοῦ μακροῦ, ἀποστράφηθι πρὸς τὸ εὐαγγέλιον ἀπʼ ἐκείνων, ἑλοῦ τὸν σωτῆρα πρὸ πάντων, τὸν τῆς σῆς συνήγορον καὶ παράκλητον ψυχῆς, τὸν τῆς ἀπείρου πρύτανιν ζωῆς.
kai polemos ho men epaktos rhądiōs katalyetai, ho de en tę̄ psychę̄ mechri thanatou parametreitai. meta diōgmou toioutou plouton ean echę̄s ton aisthēton kan adelphous tous pros haimatos kai ta alla enechyra, katalipe tēn toutōn panktēsian tēn epi kakǭ, eirēnēn seautǭ parasches, eleutherōthēti diōgmou makrou, apostraphēthi pros to euangelion apʼ ekeinōn, helou ton sōtēra pro pantōn, ton tēs sēs synēgoron kai paraklēton psychēs, ton tēs apeirou prytanin zōēs.
And a war brought from outside is easily ended, but war in the soul lasts until death. If, with such persecution, you have sensible wealth, and brothers by blood, and other pledges, abandon the whole possession of these that leads to evil; give yourself peace; be set free from long persecution; turn from them to the gospel; choose the Savior before all, the advocate and paraclete of your soul, the ruler of boundless life.
1 John 2:1 (echo, high confidence)
Notes and citation
Summary: If possessions or family bring this inner war, leave them, find peace, and choose Christ, the advocate of the soul, above all.
- “Advocate and paraclete” (συνήγορον καὶ παράκλητον) applies to Christ the title of 1 John 2:1.
Topics: Ethics, Christology
Cite (SBL): Clement of Alexandria, Quis div. 25.7 (Stählin 3:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-25-7).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
25.8Stählin 3:176
»τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια·« καὶ ἐν μὲν τῷ παρόντι χρόνῳ ὠκύμορα καὶ ἀβέβαια. »ἐν δὲ τῷ ἐρχομένῳ ζωή[ν] ἐστιν αἰώνιος.«
»ta gar blepomena proskaira, ta de mē blepomena aiōnia;« kai en men tǭ paronti chronǭ ōkymora kai abebaia. »en de tǭ erchomenǭ zōē[n] estin aiōnios.«
“For the things that are seen are temporary, but the things that are not seen are eternal”; and in the present time they are short-lived and unstable, but “in the age to come there is eternal life.”
2 Cor 4:18 (quotation, high confidence) · Mark 10:30 (quotation, high confidence)
Notes and citation
Summary: Visible things are temporary; eternal life belongs to the age to come.
- The quotations are 2 Cor 4:18 and Mark 10:30. The bracketed letter in the Greek is the editor's deletion.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 25.8 (Stählin 3:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-25-8).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 26
26.1Stählin 3:176–177
»Ἔσονται οἱ πρῶτοι ἔσχατοι καὶ οἱ ἔσχατοι πρῶτοι.« τοῦτο πολύχουν μέν ἐστι κατὰ τὴν ὑπόνοιαν καὶ τὸν σαφηνισμόν, οὐ μὴν ἔν γε τῷ παρόντι τὴν ζήτησιν ἀπαιτεῖ· οὐ γὰρ μόνον ῥέπει πρὸς τοὺς πολυκτήμονας, ἀλλʼ ἁπλῶς πρὸς ἅπαντας ἀνθρώπους τοὺς πίστει καθάπαξ ἑαυτοὺς ἐπιδιδόντας. ὥστε τοῦτο μὲν ἀνακείσθω τὰ νῦν.
»Esontai hoi prōtoi eschatoi kai hoi eschatoi prōtoi.« touto polychoun men esti kata tēn hyponoian kai ton saphēnismon, ou mēn en ge tǭ paronti tēn zētēsin apaitei; ou gar monon rhepei pros tous polyktēmonas, allʼ haplōs pros hapantas anthrōpous tous pistei kathapax heautous epididontas. hōste touto men anakeisthō ta nyn.
“The first will be last and the last first.” This saying is rich in meaning and in explanation, but it does not require investigation at present; for it does not apply only to those with many possessions, but simply to all people who have once given themselves over to faith. So let it be set aside for now.
Mark 10:31 (quotation, high confidence)
Notes and citation
Summary: The saying about the first and last applies to all believers and is set aside for now.
Notes on the original text
- Digital text corrected (breathing and accent missing on the first word): »Εσονται οἱ πρῶτοι → »Ἔσονται οἱ πρῶτοι.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 26.1 (Stählin 3:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-26-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
26.2Stählin 3:177
τὸ δέ γε προκείμενον ἡμῖν οἶμαι μηδέν τι ἐνδεέστερον τῆς ἐπαγγελίας δεδεῖχθαι, ὅτι τοὺς πλουσίους οὐδένα τρόπον ὁ σωτὴρ κατʼ αὐτόν γε τὸν πλοῦτον καὶ τὴν περιβολὴν τῆς κτήσεως ἀποκέκλεικεν οὐδʼ αὐτοῖς ἀποτετάφρευκεν τὴν σωτηρίαν, εἴ γε δύναιντο καὶ βούλοιντο ὑποκύπτειν τοῦ θεοῦ ταῖς ἐντολαῖς καὶ τῶν προσκαίρων προτιμῷεν τὴν ἑαυτῶν ζωὴν καὶ βλέποιεν πρὸς τὸν κύριον ἀτενεῖ τῷ βλέμματι, καθάπερ εἰς ἀγαθοῦ κυβερνήτου νεῦμα δεδορκότες, τί βούλεται, τί προστάσσει, τί σημαίνει, τί δίδωσι τοῖς αὑτοῦ ναύταις [τὸ] σύνθημα, ποῦ καὶ πόθεν τὸν ὅρμον ἐπαγγέλλεται.
to de ge prokeimenon hēmin oimai mēden ti endeesteron tēs epangelias dedeichthai, hoti tous plousious oudena tropon ho sōtēr katʼ auton ge ton plouton kai tēn peribolēn tēs ktēseōs apokekleiken oudʼ autois apotetaphreuken tēn sōtērian, ei ge dynainto kai boulointo hypokyptein tou theou tais entolais kai tōn proskairōn protimǭen tēn heautōn zōēn kai blepoien pros ton kyrion atenei tǭ blemmati, kathaper eis agathou kybernētou neuma dedorkotes, ti bouletai, ti prostassei, ti sēmainei, ti didōsi tois hautou nautais [to] synthēma, pou kai pothen ton hormon epangelletai.
But I think our subject has been shown no less than was promised: that the Savior has in no way shut out the rich on account of their wealth itself and the possession of property, nor has he fenced off salvation from them, if only they are able and willing to bow beneath God's commandments, to value their own life above temporary things, and to look to the Lord with steady gaze, as men watching the nod of a good helmsman, to see what he wishes, what he commands, what he signals, what watchword he gives his sailors, where and from where he announces the harbor.
Notes and citation
Summary: Christ does not exclude the rich because of their wealth, if they obey God's commands and look to him like sailors to a good helmsman.
- The bracketed word in the Greek is the editor's deletion.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 26.2 (Stählin 3:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-26-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
26.3Stählin 3:177
τί γὰρ ἀδικεῖ τις, εἰ προσέχων τὴν γνώμην καὶ φειδόμενος πρὸ τῆς πίστεως βίον ἱκανὸν συνελέξατο; ἢ καὶ τὸ τούτου μᾶλλον ἀνέγκλητον, εἰ εὐθὺς ὑπὸ τοῦ θεοῦ τοῦ τὴν τύχην νέμοντος εἰς οἶκον τοιούτων ἀνθρώπων εἰσῳκίσθη καὶ γένος ἀμφιλαφὲς τοῖς χρήμασιν [ἰσχῦον] καὶ τῷ πλούτῳ κρατοῦν;
ti gar adikei tis, ei prosechōn tēn gnōmēn kai pheidomenos pro tēs pisteōs bion hikanon synelexato? ē kai to toutou mallon anenklēton, ei euthys hypo tou theou tou tēn tychēn nemontos eis oikon toioutōn anthrōpōn eisǭkisthē kai genos amphilaphes tois chrēmasin [ischyon] kai tǭ ploutǭ kratoun?
For what wrong does someone do if, by applying his mind and being thrifty, he gathered a sufficient livelihood before coming to faith? Or, even more blameless than this, if from the start he was placed by God, who distributes fortune, in a household of such people, and in a family abounding in money and powerful through wealth?
Notes and citation
Summary: There is no wrong in having earned a living before faith, or in being born by God's providence into a wealthy family.
- The bracketed word in the Greek is the editor's deletion.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 26.3 (Stählin 3:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-26-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
26.4Stählin 3:177
εἰ γὰρ διὰ τὴν ἀκούσιον ἐν πλούτῳ γένεσιν ἀπελήλαται ζωῆς, ἀδικεῖται μᾶλλον ὑπὸ τοῦ γειναμένου θεοῦ, προσκαίρου μὲν ἡδυπαθείας κατηξιωμένος, ἀιδίου δὲ ζωῆς ἀπεστερημένος,
ei gar dia tēn akousion en ploutǭ genesin apelēlatai zōēs, adikeitai mallon hypo tou geinamenou theou, proskairou men hēdypatheias katēxiōmenos, aidiou de zōēs apesterēmenos,
For if, because of an involuntary birth in wealth, he were driven from life, he would rather be wronged by God who gave him birth, being granted temporary luxury but deprived of eternal life.
Notes and citation
Summary: If birth into wealth excluded one from life, God would be unjust.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 26.4 (Stählin 3:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-26-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
26.5Stählin 3:177
τί δʼ ὅλως πλοῦτον ἐχρῆν ἐκ γῆς ἀνατεῖλαί ποτε, εἰ χορηγὸς καὶ πρόξενός ἐστι θανάτου;
ti dʼ holōs plouton echrēn ek gēs anateilai pote, ei chorēgos kai proxenos esti thanatou?
And why should wealth ever have sprung up from the earth at all, if it is the supplier and agent of death?
Notes and citation
Summary: If wealth caused death, why would God have made it grow from the earth?
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 26.5 (Stählin 3:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-26-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
26.6Stählin 3:177
ἀλλʼ εἰ δύναταί τις ἐνδοτέρω τῶν ὑπαρχόντων κάμπτειν τῆς ἐξουσίας καὶ μέτρια φρονεῖν καὶ σωφρονεῖν καὶ θεὸν μόνον ζητεῖν καὶ θεὸν ἀναπνεῖν καὶ θεῷ συμπολιτεύεσθαι.
allʼ ei dynatai tis endoterō tōn hyparchontōn kamptein tēs exousias kai metria phronein kai sōphronein kai theon monon zētein kai theon anapnein kai theǭ sympoliteuesthai.
But if one is able to turn back short of the power his possessions give him, to think modestly, to be self-controlled, to seek God alone, to breathe God, and to live as a fellow citizen with God,
Notes and citation
Summary: The rich man who is modest, self-controlled, and seeks God alone
- The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 26.6 (Stählin 3:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-26-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
26.7Stählin 3:177
πτωχὸς οὗτος παρέστηκε ταῖς ἐντολαῖς, ἐλεύθερος, ἀήττητος, ἄνοσος, ἄτρωτος ὑπὸ χρημάτων· εἰ δὲ μή, θᾶττον κάμηλος διὰ βελόνης εἰσελεύσεται ἢ ὁ τοιοῦτος πλούσιος ἐπὶ τὴν βασιλείαν τοῦ θεοῦ παρελεύσεται.
ptōchos houtos parestēke tais entolais, eleutheros, aēttētos, anosos, atrōtos hypo chrēmatōn; ei de mē, thatton kamēlos dia belonēs eiseleusetai ē ho toioutos plousios epi tēn basileian tou theou pareleusetai.
this man stands before the commandments poor, free, unconquered, free of disease, unwounded by riches. But if not, a camel will sooner go through a needle than such a rich man pass into the kingdom of God.
Mark 10:25 (allusion, high confidence)
Notes and citation
Summary: is truly poor and free before God; otherwise the camel will pass through the needle sooner than he enters the kingdom.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 26.7 (Stählin 3:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-26-7).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
26.8Stählin 3:177
σημαινέτω μὲν οὖν τι καὶ ὑψηλότερον ἡ κάμηλος διὰ στενῆς ὁδοῦ καὶ τεθλιμμένης φθάνουσα τὸν πλούσιον, ὅπερ ἐν τῇ περὶ ἀρχῶν καὶ θεολογίας ἐξηγήσει μυστήριον τοῦ σωτῆρος ὑπάρχει μαθεῖν·
sēmainetō men oun ti kai hypsēloteron hē kamēlos dia stenēs hodou kai tethlimmenēs phthanousa ton plousion, hoper en tę̄ peri archōn kai theologias exēgēsei mystērion tou sōtēros hyparchei mathein;
Let the camel, passing through a narrow and hard way before the rich man, signify something higher too, which is a mystery of the Savior to be learned in the exposition on first principles and theology.
Matt 7:14 (allusion, high confidence)
Notes and citation
Summary: The camel has a deeper mystical meaning, which Clement reserves for another work.
- “The narrow and hard way” is Matt 7:14. Clement refers to a planned work on first principles and theology, which does not survive.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 26.8 (Stählin 3:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-26-8).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 27
27.1Stählin 3:177
οὐ μὴν ἀλλὰ τό γε φαινόμενον πρῶτον καὶ διʼ ὃ λέλεκται τῆς παραβολῆς παρεχέσθω. διδασκέτω τοὺς εὐποροῦντας ὡς οὐκ ἀμελητέον τῆς ἑαυτῶν σωτηρίας ὡς ἤδη προκατεγνωσμένους οὐδὲ καταποντιστέον αὖ πάλιν τὸν πλοῦτον οὐδὲ καταδικαστέον ὡς τῆς ζωῆς ἐπίβουλον καὶ πολέμιον, ἀλλὰ μαθητέον τίνα τρόπον καὶ πῶς πλούτῳ χρηστέον καὶ τὴν ζωὴν κτητέον.
ou mēn alla to ge phainomenon prōton kai diʼ ho lelektai tēs parabolēs parechesthō. didasketō tous euporountas hōs ouk amelēteon tēs heautōn sōtērias hōs ēdē prokategnōsmenous oude katapontisteon au palin ton plouton oude katadikasteon hōs tēs zōēs epiboulon kai polemion, alla mathēteon tina tropon kai pōs ploutǭ chrēsteon kai tēn zōēn ktēteon.
Nevertheless, let the evident, primary meaning of the parable, and the reason it was spoken, be set out. Let it teach the prosperous that they must not neglect their own salvation as though already condemned, nor, on the other hand, sink their wealth in the sea or condemn it as a plotter and enemy of life, but learn in what way and how wealth is to be used and life obtained.
Notes and citation
Summary: The plain meaning of the parable teaches the rich neither to despair nor to throw their wealth away, but to learn how to use it and gain life.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 27.1 (Stählin 3:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-27-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
27.2Stählin 3:177–178
ἐπειδὴ γὰρ οὔτε ἐκ παντὸς ἀπόλλυταί τις, ὅτι πλουτεῖ δεδιώς, οὔτε ἐκ παντὸς σῴζεται θαρρῶν καὶ πιστεύων ὡς σωθήσεται, φέρε σκεπτέον ἥντινα τὴν ἐλπίδα αὐτοῖς ὁ σωτὴρ ὑπογράφει καὶ πῶς ἂν τὸ μὲν ἀνέλπιστον ἐχέγγυον γένοιτο, τὸ δὲ ἐλπισθὲν εἰς κτῆσιν ἀφίκοιτο.
epeidē gar oute ek pantos apollytai tis, hoti ploutei dediōs, oute ek pantos sǭzetai tharrōn kai pisteuōn hōs sōthēsetai, phere skepteon hēntina tēn elpida autois ho sōtēr hypographei kai pōs an to men anelpiston echengyon genoito, to de elpisthen eis ktēsin aphikoito.
For since no one is wholly lost because he is rich and fearful, nor wholly saved because he is confident and believes that he will be saved, come, let us consider what hope the Savior sketches for them, and how what seemed hopeless may become assured, and what is hoped for may come into possession.
Notes and citation
Summary: Let us consider what hope Christ offers the rich and how it can be realized.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 27.2 (Stählin 3:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-27-2).
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27.3Stählin 3:178
Φησὶν οὖν ὁ διδάσκαλος, τίς ἡ μεγίστη τῶν ἐντολῶν ἠρωτημένος· »ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου«, ταύτης μείζω μηδεμίαν ἐντολὴν εἶναι, καὶ
Phēsin oun ho didaskalos, tis hē megistē tōn entolōn ērōtēmenos; »agapēseis kyrion ton theon sou ex holēs tēs psychēs sou kai ex holēs tēs dynameōs sou«, tautēs meizō mēdemian entolēn einai, kai
The Teacher, then, asked which is the greatest of the commandments, says: “You shall love the Lord your God with all your soul and with all your strength,” and that no commandment is greater than this; and
Mark 12:30 (quotation, high confidence) · Matt 22:37 (quotation, medium confidence) · Deut 6:5 (quotation, medium confidence)
Notes and citation
Summary: Christ names love of God with all one's soul and strength as the greatest commandment,
- The quotation is Mark 12:30 (Matt 22:37; Deut 6:5), shortened.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 27.3 (Stählin 3:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-27-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
27.4Stählin 3:178
μάλα εἰκότως, καὶ γὰρ καὶ περὶ τοῦ πρώτου καὶ περὶ τοῦ μεγίστου παρήγγελται. αὐτοῦ τοῦ θεοῦ πατρὸς ἡμῶν, διʼ οὗ καὶ γέγονε καὶ ἔστι τὰ πάντα καὶ εἰς ὃν τὰ σῳζόμενα πάλιν ἐπανέρχεται.
mala eikotōs, kai gar kai peri tou prōtou kai peri tou megistou parēngeltai. autou tou theou patros hēmōn, diʼ hou kai gegone kai esti ta panta kai eis hon ta sǭzomena palin epanerchetai.
very fittingly, for it gives command concerning the first and the greatest, God our Father himself, through whom all things have come to be and are, and to whom what is saved returns again.
Rom 11:36 (echo, medium confidence) · 1 Cor 8:6 (echo, medium confidence)
Notes and citation
Summary: and rightly, since it concerns God the Father, through whom all things exist and to whom the saved return.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 27.4 (Stählin 3:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-27-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
27.5Stählin 3:178
ὑπὸ τούτου τοίνυν προαγαπηθέντας καὶ τοῦ γενέσθαι τυχόντας οὐχ ὅσιον ἄλλο τι πρεσβύτερον ἄγειν καὶ τιμιώτερον, ἐκτίνοντας μόνην τὴν χάριν ταύτην μικρὰν ἐπὶ μεγίστοις, ἄλλο δὲ μηδοτιοῦν ἔχοντας ἀνενδεεῖ καὶ τελείῳ θεῷ πρὸς ἀμοιβὴν ἐπινοῆσαι, αὐτῷ δὲ τῷ ἀγαπᾶν τὸν πατέρα εἰς οἰκείαν ἰσχὺν καὶ δύναμιν ἀφθαρσίαν κομιζομένους, ὅσον γὰρ ἀγαπᾷ τις θεόν, τοσούτῳ καὶ πλέον ἐνδοτέρω τοῦ θεοῦ παραδύεται. Δευτέραν δὲ τάξει καὶ οὐδέν τι μικροτέραν ταύτης εἶναι
hypo toutou toinyn proagapēthentas kai tou genesthai tychontas ouch hosion allo ti presbyteron agein kai timiōteron, ektinontas monēn tēn charin tautēn mikran epi megistois, allo de mēdotioun echontas anendeei kai teleiǭ theǭ pros amoibēn epinoēsai, autǭ de tǭ agapan ton patera eis oikeian ischyn kai dynamin aphtharsian komizomenous, hoson gar agapą tis theon, tosoutǭ kai pleon endoterō tou theou paradyetai. Deuteran de taxei kai ouden ti mikroteran tautēs einai
Since we were loved by him first and received our existence from him, it is not holy to hold anything else older or more honorable. We repay only this small thanks for the greatest gifts, being unable to think of anything else at all to give in return to God, who needs nothing and is perfect; but by the very act of loving the Father with all our own strength and power we gain incorruption. For the more one loves God, the more one enters within God. He says that the second in order, and no smaller than this,
1 John 4:19 (echo, high confidence) · Acts 17:25 (echo, low confidence)
Notes and citation
Summary: Loved by God first, we can repay him only with love, which gives incorruption; the more we love God, the more deeply we enter into him.
- “Loved by him first” echoes 1 John 4:19. The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 27.5 (Stählin 3:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-27-5).
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Chapter 28
28.1Stählin 3:178
λέγει τό· »ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν·« οὐκοῦν τὸν θεὸν ὑπὲρ σεαυτόν.
legei to; »agapēseis ton plēsion sou hōs seauton;« oukoun ton theon hyper seauton.
is this: “You shall love your neighbor as yourself”; therefore God above yourself.
Mark 12:31 (quotation, high confidence) · Matt 22:39 (quotation, medium confidence)
Notes and citation
Summary: is love of neighbor as oneself; so God is to be loved above oneself.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 28.1 (Stählin 3:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-28-1).
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28.2Stählin 3:178
πυνθανομένου δὲ τοῦ προσδιαλεγομένου »τίς ἐστιν πλησίον;«
pynthanomenou de tou prosdialegomenou »tis estin plēsion?«
And when the man conversing with him asked, “Who is my neighbor?”
Luke 10:29 (quotation, high confidence)
Notes and citation
Summary: Asked who one's neighbor is,
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 28.2 (Stählin 3:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-28-2).
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28.3Stählin 3:178
οὐ τὸν αὐτὸν τρόπον Ἰουδαίοις προωρίσατο τὸν πρὸς αἵματος οὐδὲ τὸν πολίτην οὐδὲ τὸν προσήλυτον οὐδὲ τὸν ὁμοίως περιτετμημένον οὐδὲ τὸν ἑνὶ καὶ ταὐτῷ νόμῳ χρώμενον· ἀλλὰ ἄνωθεν καταβαίνοντα ἀπὸ Ἱερουσαλὴμ ἄγει τῷ λόγῳ τινὰ εἰς Ἱεριχὼ καὶ τοῦτον δείκνυσιν ὑπὸ λῃστῶν συγκεκεντημένον, ἐρριμμένον ἡμιθνῆτα ἐπὶ τῆς ὁδοῦ, ὑπὸ ἱερέως παροδευόμενον, ὑπὸ Λευίτου παρορώμενον, ὑπὸ δὲ τοῦ Σαμαρείτου τοῦ ἐξωνειδισμένου καὶ ἀφωρισμένου κατελεούμενον, ὃς οὐχὶ κατὰ τύχην ὡς ἐκεῖνοι παρῆλθεν, ἀλλʼ ἧκε συνεσκευασμένος ὧν ὁ κινδυνεύων ἐδεῖτο, οἶνον, ἔλαιον, ἐπιδέσμους, κτῆνος, μισθὸν τῷ πανδοχεῖ, τὸν μὲν ἤδη διδόμενον, τὸν δὲ προσυπισχνούμενον. »τίς«, ἔφη, »τούτων γέγονε πλησίον τῷ τὰ δεινὰ παθόντι;«
ou ton auton tropon Ioudaiois proōrisato ton pros haimatos oude ton politēn oude ton prosēlyton oude ton homoiōs peritetmēmenon oude ton heni kai tautǭ nomǭ chrōmenon; alla anōthen katabainonta apo Hierousalēm agei tǭ logǭ tina eis Hierichō kai touton deiknysin hypo lę̄stōn synkekentēmenon, errimmenon hēmithnēta epi tēs hodou, hypo hiereōs parodeuomenon, hypo Leuitou parorōmenon, hypo de tou Samareitou tou exōneidismenou kai aphōrismenou kateleoumenon, hos ouchi kata tychēn hōs ekeinoi parēlthen, allʼ hēke syneskeuasmenos hōn ho kindyneuōn edeito, oinon, elaion, epidesmous, ktēnos, misthon tǭ pandochei, ton men ēdē didomenon, ton de prosypischnoumenon. »tis«, ephē, »toutōn gegone plēsion tǭ ta deina pathonti?«
he did not define him in the same way as the Jews, as the blood relative, or fellow citizen, or proselyte, or one likewise circumcised, or one who uses one and the same law. Instead, in his story he leads a man going down from above, from Jerusalem to Jericho, and shows him stabbed by robbers, thrown half-dead on the road, passed by by a priest, overlooked by a Levite, but pitied by the Samaritan, who was reviled and excluded. He did not pass by by chance like them, but came equipped with what the man in danger needed: wine, oil, bandages, a beast, and payment for the innkeeper, some given at once and more promised. “Which of these,” he said, “became a neighbor to the one who suffered these terrible things?”
Luke 10:30 (allusion, high confidence) · Luke 10:31 (allusion, high confidence) · Luke 10:32 (allusion, high confidence) · Luke 10:33 (allusion, high confidence) · Luke 10:34 (allusion, high confidence) · Luke 10:35 (allusion, high confidence) · Luke 10:36 (quotation, high confidence)
Notes and citation
Summary: Christ answered with the parable of the Good Samaritan, not by defining the neighbor as a fellow Jew.
- The account paraphrases Luke 10:30–36.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 28.3 (Stählin 3:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-28-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
28.4Stählin 3:178–179
τοῦ δὲ ἀποκριναμένου ὅτι »ὁ τὸν ἔλεον πρὸς αὐτὸν ἐπιδειξάμενος· καὶ σὺ τοίνυν πορευθεὶς οὕτω ποίει«, ὡς τῆς ἀγάπης βλαστανούσης εὐποιίαν.
tou de apokrinamenou hoti »ho ton eleon pros auton epideixamenos; kai sy toinyn poreutheis houtō poiei«, hōs tēs agapēs blastanousēs eupoiian.
And when he answered, “The one who showed mercy to him,” he said, “You too, then, go and do likewise,” since love bears the fruit of good deeds.
Luke 10:37 (quotation, high confidence)
Notes and citation
Summary: The neighbor is the one who shows mercy; Christ says, “Go and do likewise,” for love produces good works.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 28.4 (Stählin 3:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-28-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 29
29.1Stählin 3:179
Ἐν ἀμφοτέραις μὲν οὖν ταῖς ἐντολαῖς ἀγάπην εἰσηγεῖται, τάξει δʼ αὐτὴν διῄρηκε, καὶ ὅπου μὲν τὰ πρωτεῖα τῆς ἀγάπης ἀνάπτει τῷ θεῷ, ὅπου δὲ τὰ δευτερεῖα νέμει τῷ πλησίον.
En amphoterais men oun tais entolais agapēn eisēgeitai, taxei dʼ autēn dię̄rēke, kai hopou men ta prōteia tēs agapēs anaptei tǭ theǭ, hopou de ta deutereia nemei tǭ plēsion.
In both commandments, then, he introduces love, but he has divided it by order: in one place he attaches the first place of love to God, in the other he assigns the second place to the neighbor.
Notes and citation
Summary: Both commandments are about love: first to God, second to neighbor.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 29.1 (Stählin 3:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-29-1).
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29.2Stählin 3:179
τίς δʼ ἂν ἄλλος οὗτος εἴη πλὴν αὐτὸς ὁ σωτήρ; ἢ τίς μᾶλλον ἡμᾶς ἐλεήσας ἐκείνου, τοὺς ὑπὸ τῶν κοσμοκρατόρων τοῦ σκότους ὀλίγου τεθανατωμένους τοῖς πολλοῖς τραύμασι. φόβοις, ἐπιθυμίαις. ὀργαῖς, λύπαις, ἀπάταις, ἡδοναῖς;
tis dʼ an allos houtos eiē plēn autos ho sōtēr? ē tis mallon hēmas eleēsas ekeinou, tous hypo tōn kosmokratorōn tou skotous oligou tethanatōmenous tois pollois traumasi. phobois, epithymiais. orgais, lypais, apatais, hēdonais?
And who else could this neighbor be but the Savior himself? Or who has had more mercy on us than he, when we had almost been put to death by the world rulers of darkness with many wounds: fears, desires, angers, griefs, deceits, pleasures?
Eph 6:12 (allusion, high confidence) · Luke 10:33 (allusion, high confidence)
Notes and citation
Summary: The true Good Samaritan and neighbor is Christ himself, who had mercy on us when we were nearly killed by the powers of darkness and our passions.
- “The world rulers of darkness” is Eph 6:12. The reading of the Good Samaritan as Christ is traditional from Origen onward; this is one of its earliest witnesses.
Notes on the original text
- Digital text corrected (wrong accent on τοὺς): ἐκείνου, τοῦς ὑπὸ τῶν → ἐκείνου, τοὺς ὑπὸ τῶν.
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 29.2 (Stählin 3:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-29-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
29.3Stählin 3:179
τούτων δὲ τῶν τραυμάτων μόνος ἰατρὸς Ἰησοῦς, ἐκκόπτων ἄρδην τὰ πάθη πρόρριζα, οὐχ ὥσπερ ὁ νόμος ψιλὰ τὰ ἀποτελέσματα, τοὺς καρποὺς τῶν πονηρῶν φυτῶν, ἀλλὰ τὴν ἀξίνην τὴν ἑαυτοῦ πρὸς τὰς ῥίζας τῆς κακίας προσαγαγών.
toutōn de tōn traumatōn monos iatros Iēsous, ekkoptōn ardēn ta pathē prorriza, ouch hōsper ho nomos psila ta apotelesmata, tous karpous tōn ponērōn phytōn, alla tēn axinēn tēn heautou pros tas rhizas tēs kakias prosagagōn.
Of these wounds Jesus is the only physician, who cuts the passions out utterly, root and all; not like the law, which cuts off only the effects, the fruits of evil plants, but applying his own axe to the roots of vice.
Matt 3:10 (allusion, high confidence) · Luke 3:9 (allusion, medium confidence)
Notes and citation
Summary: Christ alone heals these wounds, cutting out the passions at the root, where the law dealt only with their fruits.
- The axe at the roots is Matt 3:10 (Luke 3:9).
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 29.3 (Stählin 3:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-29-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
29.4Stählin 3:179
οὗτος ὁ τὸν οἶνον, τὸ αἷμα τῆς ἀμπέλου τῆς Δαβίδ, ἐκχέας ἡμῶν ἐπὶ τὰς τετρωμένας ψυχάς, οὗτος ὁ τὸ ἔλαιον, τὸν ἐκ σπλάγχνων πατρὸς ἔλεον, προσενεγκὼν καὶ ἐπιδαψιλευόμενος, οὗτος ὁ τοὺς τῆς ὑγείας καὶ σωτηρίας δεσμοὺς ἀλύτους ἐπιδείξας, ἀγάπην, πίστιν, ἐλπίδα, οὗτος ὁ διακονεῖν ἀγγέλους καὶ ἀρχὰς καὶ ἐξουσίας ἡμῖν ἐπιτάξας ἐπὶ μεγάλῳ μισθῷ, διότι καὶ αὐτοὶ ἐλευθερωθήσονται ἀπὸ τῆς ματαιότητος τοῦ κόσμου παρὰ τὴν ἀποκάλυψιν τῆς δόξης τῶν υἱῶν τοῦ θεοῦ.
houtos ho ton oinon, to haima tēs ampelou tēs Dabid, ekcheas hēmōn epi tas tetrōmenas psychas, houtos ho to elaion, ton ek splanchnōn patros eleon, prosenenkōn kai epidapsileuomenos, houtos ho tous tēs hygeias kai sōtērias desmous alytous epideixas, agapēn, pistin, elpida, houtos ho diakonein angelous kai archas kai exousias hēmin epitaxas epi megalǭ misthǭ, dioti kai autoi eleutherōthēsontai apo tēs mataiotētos tou kosmou para tēn apokalypsin tēs doxēs tōn huiōn tou theou.
He it is who poured out on our wounded souls the wine, the blood of the vine of David; he it is who brought and lavishly supplied the oil, the mercy from the heart of the Father; he it is who showed the unbreakable bandages of health and salvation: love, faith, hope; he it is who ordered angels, principalities, and powers to serve us, for a great reward, because they too will be set free from the vanity of the world at the revelation of the glory of the sons of God.
Luke 10:34 (allusion, high confidence) · 1 Cor 13:13 (echo, medium confidence) · Heb 1:14 (allusion, high confidence) · Rom 8:19 (allusion, high confidence) · Rom 8:20 (allusion, medium confidence) · Rom 8:21 (allusion, high confidence)
Notes and citation
Summary: Like the Samaritan, Christ poured wine and oil on our wounds, bound them with faith, hope, and love, and set angels to serve us.
- “The vine of David” echoes Did. 9.2. Clement plays on ἔλαιον (“oil”) and ἔλεος (“mercy”). The allusions are Heb 1:14 and Rom 8:19–21.
Notes on the original text
- Digital text corrected (stray period in the digital text): ὁ τὸν οἶνον. τὸ αἷμα → ὁ τὸν οἶνον, τὸ αἷμα.
Extrabiblical texts: Did. 9.2 (Didache; echo)
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 29.4 (Stählin 3:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-29-4).
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29.5Stählin 3:179
τοῦτον οὖν ἀγαπᾶν ἴσα χρὴ τῷ θεῷ. ἀγαπᾷ δὲ Χριστὸν Ἰησοῦν ὁ τὸ θέλημα αὐτοῦ ποιῶν καὶ φυλάσσων αὐτοῦ τὰς ἐντολάς.
touton oun agapan isa chrē tǭ theǭ. agapą de Christon Iēsoun ho to thelēma autou poiōn kai phylassōn autou tas entolas.
We must love him, then, equally with God. And he loves Christ Jesus who does his will and keeps his commandments.
John 14:15 (allusion, high confidence) · John 14:21 (allusion, high confidence)
Notes and citation
Summary: Christ must be loved equally with God, and he is loved by those who do his will and keep his commandments.
- The allusion is John 14:15, 21.
Topics: Christology, Ethics
Cite (SBL): Clement of Alexandria, Quis div. 29.5 (Stählin 3:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-29-5).
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29.6Stählin 3:179
»οὐ γὰρ πᾶς ὁ λέγων μοι ›κύριε κύριε‹ εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου.« καί· »τί με λέγετε ›κύριε κύριε‹ καὶ οὐ ποιεῖτε ἃ λέγω;« καί· »ὑμεῖς μακάριοι οἱ ὁρῶντες καὶ ἀκούοντες ἃ μήτε δίκαιοι μήτε προφῆται«, ἐὰν ποιῆτε ἃ λέγω.
»ou gar pas ho legōn moi ›kyrie kyrie‹ eiseleusetai eis tēn basileian tōn ouranōn, allʼ ho poiōn to thelēma tou patros mou.« kai; »ti me legete ›kyrie kyrie‹ kai ou poieite ha legō?« kai; »hymeis makarioi hoi horōntes kai akouontes ha mēte dikaioi mēte prophētai«, ean poiēte ha legō.
“For not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father.” And: “Why do you call me ‘Lord, Lord,’ and do not do what I say?” And: “Blessed are you who see and hear what neither the righteous nor the prophets saw,” if you do what I say.
Matt 7:21 (quotation, high confidence) · Luke 6:46 (quotation, high confidence) · Matt 13:16 (quotation, high confidence) · Matt 13:17 (quotation, high confidence)
Notes and citation
Summary: Christ requires not words but doing his will.
- The quotations are Matt 7:21, Luke 6:46, and a free combination of Matt 13:16–17 (Luke 10:23–24).
Notes on the original text
- Digital text corrected (word repeated in the digital text): εἰς τὴν τὴν βασιλείαν → εἰς τὴν βασιλείαν.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 29.6 (Stählin 3:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-29-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 30
30.1Stählin 3:179
Πρῶτος μὲν οὖν οὗτός ἐστιν ὁ Χριστὸν ἀγαπῶν. δεύτερος δὲ ὁ τοὺς ἐκείνῳ πεπιστευκότας τιμῶν καὶ περιέπων. ὃ γὰρ ἄν τις εἰς μαθητὴν ἐργάσηται, τοῦτο εἰς ἑαυτὸν ὁ κύριος ἐκδέχεται καὶ πᾶν ἑαυτοῦ ποιεῖται.
Prōtos men oun houtos estin ho Christon agapōn. deuteros de ho tous ekeinǭ pepisteukotas timōn kai periepōn. ho gar an tis eis mathētēn ergasētai, touto eis heauton ho kyrios ekdechetai kai pan heautou poieitai.
First, then, is the one who loves Christ; second, the one who honors and cares for those who have believed in him. For whatever one does to a disciple, the Lord receives as done to himself and makes it all his own.
Notes and citation
Summary: After loving Christ comes caring for his disciples, since Christ counts what is done to them as done to him.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 30.1 (Stählin 3:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-30-1).
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30.2Stählin 3:179
»δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, καὶ ἐδίψησα καὶ ἐδώκατέ μοι πιεῖν. καὶ ξένος ἤμην καὶ συνηγάγετέ με.
»deute, hoi eulogēmenoi tou patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian apo katabolēs kosmou. epeinasa gar kai edōkate moi phagein, kai edipsēsa kai edōkate moi piein. kai xenos ēmēn kai synēgagete me.
“Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me to eat, and I was thirsty and you gave me to drink, and I was a stranger and you took me in;
Matt 25:34 (quotation, high confidence) · Matt 25:35 (quotation, high confidence)
Notes and citation
Summary: Christ blesses those who fed, gave drink to, and welcomed him in the needy.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 30.2 (Stählin 3:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-30-2).
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30.3Stählin 3:179–180
γυμνὸς ἤμην καὶ ἐνεδύσατέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθετε πρός με. τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες· κύριε, πότε σε εἴδομεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν; πότε δὲ εἴδομέν σε ξένον καὶ συνηγάγομεν. ἢ γυμνὸν καὶ περιεβάλομεν; ἢ πότε σε εἴδομεν ἀσθενοῦντα καὶ ἐπεσκεψάμεθα;
gymnos ēmēn kai enedysate me, ēsthenēsa kai epeskepsasthe me, en phylakę̄ ēmēn kai ēlthete pros me. tote apokrithēsontai autǭ hoi dikaioi legontes; kyrie, pote se eidomen peinōnta kai ethrepsamen, ē dipsōnta kai epotisamen? pote de eidomen se xenon kai synēgagomen. ē gymnon kai periebalomen? ē pote se eidomen asthenounta kai epeskepsametha?
I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me. Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and take you in, or naked and clothe you? Or when did we see you sick and visit you,
Matt 25:36 (quotation, high confidence) · Matt 25:37 (quotation, high confidence) · Matt 25:38 (quotation, high confidence) · Matt 25:39 (quotation, high confidence)
Notes and citation
Summary: The righteous ask when they did these things for him.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 30.3 (Stählin 3:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-30-3).
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30.4Stählin 3:180
ἢ ἐν φυλακῇ καὶ ἤλθομεν πρὸς σέ; ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς· ἀμὴν λέγω ὑμῖν. ἐφʼ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων.
ē en phylakę̄ kai ēlthomen pros se? apokritheis ho basileus erei autois; amēn legō hymin. ephʼ hoson epoiēsate heni toutōn tōn adelphōn mou tōn elachistōn.
or in prison and come to you?’ The King will answer and say to them, ‘Truly I say to you, inasmuch as you did it to one of the least of these my brothers,
Matt 25:39 (quotation, high confidence) · Matt 25:40 (quotation, high confidence)
Notes and citation
Summary: The King answers that what they did to the least of his brothers,
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 30.4 (Stählin 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-30-4).
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30.5Stählin 3:180
ἐμοὶ ἐποιήσατε.« πάλιν ἐκ τῶν ἐναντίων τοὺς ταῦτα μὴ παρασχόντας αὐτοῖς εἰς τὸ πῦρ ἐμβάλλει τὸ αἰώνιον, ὡς αὐτῷ μὴ παρεσχηκότας.
emoi epoiēsate.« palin ek tōn enantiōn tous tauta mē paraschontas autois eis to pyr emballei to aiōnion, hōs autǭ mē pareschēkotas.
you did it to me.’” Again, conversely, he casts into the eternal fire those who did not provide these things for them, as not having provided them for him.
Matt 25:40 (quotation, high confidence) · Matt 25:41 (allusion, high confidence) · Matt 25:45 (allusion, high confidence)
Notes and citation
Summary: they did to him; and those who neglected them are condemned as having neglected him.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 30.5 (Stählin 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-30-5).
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30.6Stählin 3:180
καὶ ἀλλαχοῦ· »ὁ ὑμᾶς δεχόμενος ἐμὲ δέχεται, ὁ ὑμᾶς μὴ δεχόμενος ἐμὲ ἀθετεῖ.«
kai allachou; »ho hymas dechomenos eme dechetai, ho hymas mē dechomenos eme athetei.«
And elsewhere: “Whoever receives you receives me; whoever does not receive you rejects me.”
Matt 10:40 (quotation, high confidence) · Luke 10:16 (quotation, high confidence)
Notes and citation
Summary: Whoever receives Christ's disciples receives him.
- The quotation combines Matt 10:40 and Luke 10:16.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 30.6 (Stählin 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-30-6).
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Chapter 31
31.1Stählin 3:180
Τούτους καὶ τέκνα καὶ παιδία καὶ νήπια καὶ φίλους ὀνομάζει καὶ μικροὺς ἐνθάδε ὡς πρὸς τὸ μέλλον ἄνω μέγεθος αὐτῶν. »μὴ καταφρονήσητε« λέγων »ἑνὸς τῶν μικρῶν τούτων· τούτων γὰρ οἱ ἄγγελοι διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.«
Toutous kai tekna kai paidia kai nēpia kai philous onomazei kai mikrous enthade hōs pros to mellon anō megethos autōn. »mē kataphronēsēte« legōn »henos tōn mikrōn toutōn; toutōn gar hoi angeloi dia pantos blepousi to prosōpon tou patros mou tou en ouranois.«
These he calls children, little children, infants, and friends, and little ones here, in view of their future greatness above: “Do not despise one of these little ones; for their angels always behold the face of my Father in heaven.”
Matt 18:10 (quotation, high confidence)
Notes and citation
Summary: Christ calls his disciples children and little ones and forbids despising them, since their angels see the Father's face.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 31.1 (Stählin 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-31-1).
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31.2Stählin 3:180
καὶ ἑτέρωθι· »μὴ φοβεῖσθε. τὸ μικρὸν ποίμνιον· ὑμῖν γὰρ εὐδόκησεν ὁ πατὴρ παραδοῦναι τὴν βασιλείαν« τῶν οὐρανῶν.
kai heterōthi; »mē phobeisthe. to mikron poimnion; hymin gar eudokēsen ho patēr paradounai tēn basileian« tōn ouranōn.
And elsewhere: “Do not be afraid, little flock; for it has pleased the Father to give you the kingdom” of heaven.
Luke 12:32 (quotation, high confidence)
Notes and citation
Summary: The Father gives the kingdom to the little flock.
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 31.2 (Stählin 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-31-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
31.3Stählin 3:180
κατὰ τὰ αὐτὰ καὶ τοῦ μεγίστου ἐν γεννητοῖς γυναικῶν Ἰωάννου τὸν ἐλάχιστον ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, τουτέστι τὸν ἑαυτοῦ μαθητήν, εἶναι μείζω λέγει.
kata ta auta kai tou megistou en gennētois gynaikōn Iōannou ton elachiston en tę̄ basileią tōn ouranōn, toutesti ton heautou mathētēn, einai meizō legei.
In the same way he says that the least in the kingdom of heaven, that is, his own disciple, is greater than John, the greatest among those born of women.
Matt 11:11 (allusion, high confidence)
Notes and citation
Summary: The least disciple in the kingdom is greater than John the Baptist.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 31.3 (Stählin 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-31-3).
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31.4Stählin 3:180
καὶ πάλιν· »ὁ δεχόμενος δίκαιον ἢ προφήτην εἰς ὄνομα δικαίου ἢ προφήτου τὸν ἐκείνων μισθὸν λήψεται. ὁ δὲ μαθητὴν ποτίσας εἰς ὄνομα μαθητοῦ ποτήριον ψυχροῦ ὕδατος τὸν μισθὸν οὐκ ἀπολέσει.« οὐκοῦν οὗτος μόνος ὁ μισθὸς οὐκ ἀπολλύμενός ἐστι.
kai palin; »ho dechomenos dikaion ē prophētēn eis onoma dikaiou ē prophētou ton ekeinōn misthon lēpsetai. ho de mathētēn potisas eis onoma mathētou potērion psychrou hydatos ton misthon ouk apolesei.« oukoun houtos monos ho misthos ouk apollymenos esti.
And again: “Whoever receives a righteous man or a prophet in the name of a righteous man or a prophet will receive their reward; and whoever gives a disciple a cup of cold water to drink in the name of a disciple will not lose his reward.” So this is the only reward that is not lost.
Matt 10:41 (quotation, high confidence) · Matt 10:42 (quotation, high confidence)
Notes and citation
Summary: Whoever gives even a cup of water to a disciple will not lose his reward.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 31.4 (Stählin 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-31-4).
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31.5Stählin 3:180
καὶ αὖθις· »ποιήσατε ἑαυτοῖς φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας.
kai authis; »poiēsate heautois philous ek tou mamōna tēs adikias.
And again: “Make friends for yourselves by means of the mammon of unrighteousness,
Luke 16:9 (quotation, high confidence)
Notes and citation
Summary: Christ says to make friends by means of unrighteous mammon,
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 31.5 (Stählin 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-31-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
31.6Stählin 3:180
ἵνα ὅταν ἐκλίπῃ, δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς.« φύσει μὲν ἅπασαν κτῆσιν, ἣν αὐτός τις ἐφʼ ἑαυτοῦ κέκτηται ὡς ἰδίαν οὖσαν καὶ οὐκ εἰς κοινὸν τοῖς δεομένοις κατατίθησιν, ἄδικον οὖσαν ἀποφαίνων, ἐκ δὲ ταύτης τῆς ἀδικίας ἐνὸν καὶ πρᾶγμα δίκαιον ἐργάσασθαι καὶ σωτήριον, ἀναπαῦσαί τινα τῶν ἐχόντων αἰώνιον σκηνὴν παρὰ τῷ πατρί.
hina hotan eklipę̄, dexōntai hymas eis tas aiōnious skēnas.« physei men hapasan ktēsin, hēn autos tis ephʼ heautou kektētai hōs idian ousan kai ouk eis koinon tois deomenois katatithēsin, adikon ousan apophainōn, ek de tautēs tēs adikias enon kai pragma dikaion ergasasthai kai sōtērion, anapausai tina tōn echontōn aiōnion skēnēn para tǭ patri.
so that when it fails they may receive you into the eternal dwellings.” He shows that by nature all property that someone possesses for himself as his own, and does not put into the common stock for those in need, is unrighteous; but that from this unrighteousness it is possible to do something righteous and saving: to refresh one of those who have an eternal dwelling with the Father.
Luke 16:9 (quotation, high confidence) · John 14:2 (echo, medium confidence)
Notes and citation
Summary: Wealth kept only for oneself is unrighteous, but it can be used righteously by relieving those destined for the Father's eternal dwellings.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 31.6 (Stählin 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-31-6).
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31.7Stählin 3:180
Ὅρα πρῶτον μὲν ὡς οὐκ ἀπαιτεῖσθαί σε κεκέλευκεν οὐδὲ ἐνοχλεῖσθαι περιμένειν, ἀλλὰ αὐτὸν ζητεῖν τοὺς εὖ πεισομένους ἀξίους
Hora prōton men hōs ouk apaiteisthai se kekeleuken oude enochleisthai perimenein, alla auton zētein tous eu peisomenous axious
See first that he has not commanded you to wait to be asked or pestered, but to seek out yourself those who are to be benefited and who are worthy,
Notes and citation
Summary: Christ commands us not to wait to be asked, but to seek out the worthy,
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 31.7 (Stählin 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-31-7).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
31.8Stählin 3:180–181
τε ὄντας τοῦ σωτῆρος μαθητάς, καλὸς μὲν οὖν καὶ ὁ τοῦ ἀποστόλου λόγος· »ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός«, χαίροντα τῷ διδόναι καὶ μὴ φειδομένως σπείροντα, ἵνα μὴ οὕτως καὶ θερίσῃ. δίχα γογγυσμῶν καὶ διακρίσεως καὶ λύπης [καὶ] κοινωνοῦντα, ὅπερ ἐστὶν εὐεργεσία καθαρά.
te ontas tou sōtēros mathētas, kalos men oun kai ho tou apostolou logos; »hilaron gar dotēn agapą ho theos«, chaironta tǭ didonai kai mē pheidomenōs speironta, hina mē houtōs kai therisę̄. dicha gongysmōn kai diakriseōs kai lypēs [kai] koinōnounta, hoper estin euergesia kathara.
being disciples of the Savior. Fine too is the apostle's saying: “For God loves a cheerful giver,” who rejoices in giving and does not sow sparingly, so that he may not reap sparingly either, who shares without grumbling, hesitation, or grief, which is pure beneficence.
2 Cor 9:7 (quotation, high confidence) · 2 Cor 9:6 (allusion, high confidence) · Phil 2:14 (echo, medium confidence)
Notes and citation
Summary: Paul says God loves a cheerful giver, who gives generously without grumbling.
- The quotation is 2 Cor 9:7; the allusions are 2 Cor 9:6 and Phil 2:14. The bracketed word in the Greek is the editor's deletion.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 31.8 (Stählin 3:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-31-8).
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31.9Stählin 3:181
κρείττων δʼ ἐστὶ τούτου ὁ τοῦ κυρίου λελεγμένος ἐν ἄλλῳ χωρίῳ· »παντὶ τῷ αἰτοῦντί σε δίδου·« θεοῦ γὰρ ὄντως ἡ τοιαύτη φιλοδωρία. οὑτοσὶ δὲ ὁ λόγος ὑπὲρ ἅπασάν ἐστι θεότητα, μηδὲ αἰτεῖσθαι περιμένειν, ἀλλʼ αὐτὸν ἀναζητεῖν, ὅστις ἄξιος εὖ παθεῖν,
kreittōn dʼ esti toutou ho tou kyriou lelegmenos en allǭ chōriǭ; »panti tǭ aitounti se didou;« theou gar ontōs hē toiautē philodōria. houtosi de ho logos hyper hapasan esti theotēta, mēde aiteisthai perimenein, allʼ auton anazētein, hostis axios eu pathein,
But better than this is the saying of the Lord in another place: “Give to everyone who asks you”; for such generosity truly belongs to God. But this saying goes beyond all divinity: not even to wait to be asked, but oneself to search out whoever is worthy to be benefited,
Luke 6:30 (quotation, high confidence) · Matt 5:42 (quotation, medium confidence)
Notes and citation
Summary: Better still is the Lord's “Give to everyone who asks”; and beyond even this, to seek out the worthy without waiting to be asked,
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 31.9 (Stählin 3:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-31-9).
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Chapter 32
32.1Stählin 3:181
ἔπειτα τηλικοῦτον μισθὸν ὁρίσαι τῆς κοινωνίας, αἰώνιον σκηνήν. ὢ καλῆς ἐμπορίας, ὢ θείας ἀγορᾶς· ὠνεῖται χρημάτων τις ἀφθαρσίαν. καὶ δοὺς τὰ διολλύμενα τοῦ κόσμου μονὴν τούτων αἰώνιον ἐν οὐρανοῖς ἀντιλαμβάνει.
epeita tēlikouton misthon horisai tēs koinōnias, aiōnion skēnēn. ō kalēs emporias, ō theias agoras; ōneitai chrēmatōn tis aphtharsian. kai dous ta diollymena tou kosmou monēn toutōn aiōnion en ouranois antilambanei.
and then to appoint so great a reward for sharing: an eternal dwelling. O fine trading! O divine market! One buys incorruption with money, and, giving the perishing things of the world, receives in exchange an eternal abode for them in heaven.
Luke 16:9 (allusion, high confidence)
Notes and citation
Summary: Giving buys an eternal dwelling: a divine exchange of perishable things for incorruption.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 32.1 (Stählin 3:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-32-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
32.2Stählin 3:181
πλεῦσον ἐπὶ ταύτην, ἂν σωφρονῇς. τὴν πανήγυριν, ὦ πλούσιε, κἂν δέῃ, περίελθε γῆν ὅλην. μὴ φείσῃ κινδύνων καὶ πόνων, ἵνʼ ἐνταῦθα βασιλείαν οὐράνιον ἀγοράσῃς.
pleuson epi tautēn, an sōphronę̄s. tēn panēgyrin, ō plousie, kan deę̄, perielthe gēn holēn. mē pheisę̄ kindynōn kai ponōn, hinʼ entautha basileian ouranion agorasę̄s.
Sail to this fair, O rich man, if you are wise; if need be, go round the whole earth; do not spare dangers and labors, so that here you may buy a heavenly kingdom.
Notes and citation
Summary: The rich should spare no effort to buy the heavenly kingdom.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 32.2 (Stählin 3:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-32-2).
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32.3Stählin 3:181
τί σε λίθοι διαφανεῖς καὶ σμάραγδοι τοσοῦτον εὐφραίνουσι καὶ οἰκία. τροφὴ πυρὸς ἢ χρόνου παίγνιον ἢ σεισμοῦ πάρεργον ἢ ὕβρισμα τυράννου;
ti se lithoi diaphaneis kai smaragdoi tosouton euphrainousi kai oikia. trophē pyros ē chronou paignion ē seismou parergon ē hybrisma tyrannou?
Why do transparent stones and emeralds delight you so much, and a house, food for fire, or a plaything of time, or a byproduct of an earthquake, or an outrage of a tyrant?
Notes and citation
Summary: Why delight in jewels and houses, which fire, time, earthquakes, and tyrants destroy?
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 32.3 (Stählin 3:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-32-3).
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32.4Stählin 3:181
ἐπιθύμησον ἐν οὐρανοῖς οἰκῆσαι καὶ βασιλεῦσαι μετὰ θεοῦ, ταύτην σοὶ τὴν βασιλείαν ἄνθρωπος δώσει θεὸν ἀπομιμούμενος· ἐνταῦθα μικρὰ λαβὼν ἐκεῖ διʼ ὅλων αἰώνων σύνοικόν σε ποιήσεται.
epithymēson en ouranois oikēsai kai basileusai meta theou, tautēn soi tēn basileian anthrōpos dōsei theon apomimoumenos; entautha mikra labōn ekei diʼ holōn aiōnōn synoikon se poiēsetai.
Desire to dwell in heaven and reign with God. A man imitating God will give you this kingdom; receiving little here, he will make you his fellow resident there through all the ages.
Notes and citation
Summary: The poor believer, imitating God, gives the heavenly kingdom in return for small gifts.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 32.4 (Stählin 3:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-32-4).
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32.5Stählin 3:181
ἱκέτευσον ἵνα λάβῃ· σπεῦσον, ἀγωνίασον, φοβήθητι μή σε ἀτιμάσῃ· οὐ γὰρ κεκέλευσται λαβεῖν, ἀλλὰ σὺ παρασχεῖν.
hiketeuson hina labę̄; speuson, agōniason, phobēthēti mē se atimasę̄; ou gar kekeleustai labein, alla sy paraschein.
Beg him to accept; hurry, strive, fear that he may slight you; for he has not been commanded to receive, but you to give.
Notes and citation
Summary: Beg the poor to accept your gift, for the command is on the giver.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 32.5 (Stählin 3:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-32-5).
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32.6Stählin 3:181
οὐ μὴν οὐδʼ εἶπεν ὁ κύριος· ›δὸς‹ ἢ ›παράσχες‹ ἢ ›εὐεργέτησον‹ ἢ ›βοήθησον‹, ›φίλον‹ δὲ ›ποίησαι‹· ὁ δὲ φίλος οὐκ ἐκ μιᾶς δόσεως γίνεται, ἀλλʼ ἐξ ὅλης ἀναπαύσεως καὶ συνουσίας μακρᾶς· οὔτε γὰρ ἡ πίστις οὔτε ἡ ἀγάπη οὔτε ἡ καρτερία μιᾶς ἡμέρας, ἀλλʼ »ὁ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται«.
ou mēn oudʼ eipen ho kyrios; ›dos‹ ē ›parasches‹ ē ›euergetēson‹ ē ›boēthēson‹, ›philon‹ de ›poiēsai‹; ho de philos ouk ek mias doseōs ginetai, allʼ ex holēs anapauseōs kai synousias makras; oute gar hē pistis oute hē agapē oute hē karteria mias hēmeras, allʼ »ho hypomeinas eis telos, houtos sōthēsetai«.
Nor did the Lord say, ‘Give,’ or ‘Provide,’ or ‘Do good,’ or ‘Help,’ but ‘Make a friend’; and a friend is made not from one gift, but from complete refreshment and long companionship. For neither faith, nor love, nor endurance is a matter of one day, but “the one who endures to the end will be saved.”
Luke 16:9 (allusion, high confidence) · Matt 10:22 (quotation, high confidence) · Matt 24:13 (quotation, medium confidence)
Notes and citation
Summary: Christ says “make friends,” and friendship, like faith and endurance, needs long care, not one gift.
- The quotation is Matt 10:22 (24:13).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 32.6 (Stählin 3:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-32-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 33
33.1Stählin 3:181
Πῶς οὖν ὁ ἄνθρωπος ταῦτα δίδωσιν; ὅτι διὰ τὴν ἐκείνου τιμὴν καὶ εὔνοιαν καὶ οἰκείωσιν ὁ κύριος δίδωσι· »δώσω γὰρ οὐ μόνον τοῖς φίλοις, ἀλλὰ καὶ τοῖς φίλοις τῶν φίλων.«
Pōs oun ho anthrōpos tauta didōsin? hoti dia tēn ekeinou timēn kai eunoian kai oikeiōsin ho kyrios didōsi; »dōsō gar ou monon tois philois, alla kai tois philois tōn philōn.«
How then does a man give these things? Because the Lord gives them on account of that man's honor, goodwill, and intimacy with him: “For I will give not only to my friends, but also to the friends of my friends.”
Notes and citation
Summary: The Lord gives the kingdom for the sake of his friends, and to the friends of his friends.
- The saying is not found in the canonical Gospels (an agraphon).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 33.1 (Stählin 3:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-33-1).
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33.2Stählin 3:181–182
καὶ τίς οὗτός ἐστιν ὁ φίλος τοῦ θεοῦ; σὺ μὲν μὴ κρῖνε, τίς ἄξιος καὶ τίς ἀνάξιος· ἐνδέχεται γάρ σε διαμαρτεῖν περὶ τὴν δόξαν· ὡς ἐν ἀμφιβόλῳ δὲ τῆς ἀγνοίας ἄμεινον καὶ τοὺς ἀναξίους εὖ ποιεῖν διὰ τοὺς ἀξίους ἢ φυλασσόμενον τοὺς ἧσσον ἀγαθοὺς μηδὲ τοῖς σπουδαίοις περιπεσεῖν.
kai tis houtos estin ho philos tou theou? sy men mē krine, tis axios kai tis anaxios; endechetai gar se diamartein peri tēn doxan; hōs en amphibolǭ de tēs agnoias ameinon kai tous anaxious eu poiein dia tous axious ē phylassomenon tous hēsson agathous mēde tois spoudaiois peripesein.
And who is this friend of God? Do not you judge who is worthy and who is unworthy; for you may be quite mistaken in your opinion. In the uncertainty of ignorance it is better to do good even to the unworthy for the sake of the worthy, than, guarding against the less good, not to meet the earnest either.
Notes and citation
Summary: Do not judge who is worthy; it is better to help the unworthy too than to miss the worthy.
Notes on the original text
- Digital text corrected (stray raised point in the digital text; word repeated in the digital text): σὺ μὲν μὲν μὴ κρῖνε → σὺ μὲν μὴ κρῖνε; ἢ φυλασσόμενον· τοὺς → ἢ φυλασσόμενον τοὺς.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 33.2 (Stählin 3:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-33-2).
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33.3Stählin 3:182
ἐκ μὲν γὰρ τοῦ φείδεσθαι καὶ προσποιεῖσθαι δοκιμάζειν τοὺς εὐλόγως ἢ μὴ τευξομένους ἐνδέχεταί σε καὶ θεοφιλῶν ἀμελῆσαί τινων, οὗ τὸ ἐπιτίμιον κόλασις ἔμπυρος αἰώνιος· ἐκ δὲ τοῦ προΐεσθαι πᾶσιν ἑξῆς τοῖς χρῄζουσιν ἀνάγκη πάντως εὑρεῖν τινα καὶ τῶν σῶσαι παρὰ θεῷ δυναμένων.
ek men gar tou pheidesthai kai prospoieisthai dokimazein tous eulogōs ē mē teuxomenous endechetai se kai theophilōn amelēsai tinōn, hou to epitimion kolasis empyros aiōnios; ek de tou proïesthai pasin hexēs tois chrę̄zousin anankē pantōs heurein tina kai tōn sōsai para theǭ dynamenōn.
For by being sparing and pretending to test who will deserve to receive or not, you may neglect some who are loved by God, the penalty for which is eternal punishment by fire; but by giving to all in turn who are in need, you must surely find one of those who can save you with God.
Matt 25:41 (echo, medium confidence)
Notes and citation
Summary: By testing too closely one may neglect God's friends and incur punishment; by giving to all one surely finds some who can intercede with God.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 33.3 (Stählin 3:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-33-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
33.4Stählin 3:182
»μὴ κρῖνε« τοίνυν, »ἵνα μὴ κριθῇς· ᾧ μέτρῳ μετρεῖς. τούτῳ καὶ ἀντιμετρηθήσεταί σοι· μέτρον καλόν. πεπιεσμένον καὶ σεσαλευμένον.
»mē krine« toinyn, »hina mē krithę̄s; hǭ metrǭ metreis. toutǭ kai antimetrēthēsetai soi; metron kalon. pepiesmenon kai sesaleumenon.
“Do not judge,” then, “so that you may not be judged. With the measure you measure, it will be measured back to you; a good measure, pressed down and shaken,
Matt 7:1 (quotation, high confidence) · Luke 6:37 (quotation, medium confidence) · Luke 6:38 (quotation, high confidence)
Notes and citation
Summary: Do not judge; the measure you give will be given back to you,
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 33.4 (Stählin 3:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-33-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
33.5Stählin 3:182
ὑπερεκχυνόμενον, ἀποδοθήσεταί σοι.« πᾶσιν ἄνοιξον τὰ σπλάγχνα τοῖς τοῦ θεοῦ μαθηταῖς ἀπογεγραμμένοις. μὴ πρὸς σῶμα ἀπιδὼν ὑπερόπτως.
hyperekchynomenon, apodothēsetai soi.« pasin anoixon ta splanchna tois tou theou mathētais apogegrammenois. mē pros sōma apidōn hyperoptōs.
running over, will be given back to you.” Open your heart to all who are enrolled as God's disciples, not looking at the body with contempt,
Luke 6:38 (quotation, high confidence)
Notes and citation
Summary: running over; be open-hearted to all God's disciples, without contempt for their bodies,
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 33.5 (Stählin 3:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-33-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
33.6Stählin 3:182
μὴ πρὸς ἡλικίαν ἀμελῶς διατεθείς, μηδʼ εἴ τις ἀκτήμων ἢ δυσείμων ἢ δυσειδὴς ἢ ἀσθενὴς φαίνεται, πρὸς τοῦτο τῇ ψυχῇ δυσχεράνῃς καὶ ἀποστραφῇς. σχῆμα τοῦτʼ ἔστιν ἔξωθεν ἡμῖν περιβεβλημένον τῆς εἰς κόσμον παρόδου προφάσει, ἵνʼ εἰς τὸ κοινὸν τοῦτο παιδευτήριον εἰσελθεῖν δυνηθῶμεν· ἀλλʼ ἔνδον κρυπτὸς ἐνοικεῖ ὁ πατὴρ καὶ ὁ τούτου παῖς ὁ ὑπὲρ ἡμῶν ἀποθανὼν καὶ μεθʼ ἡμῶν ἀναστάς.
mē pros hēlikian amelōs diatetheis, mēdʼ ei tis aktēmōn ē dyseimōn ē dyseidēs ē asthenēs phainetai, pros touto tę̄ psychę̄ dyscheranę̄s kai apostraphę̄s. schēma toutʼ estin exōthen hēmin peribeblēmenon tēs eis kosmon parodou prophasei, hinʼ eis to koinon touto paideutērion eiselthein dynēthōmen; allʼ endon kryptos enoikei ho patēr kai ho toutou pais ho hyper hēmōn apothanōn kai methʼ hēmōn anastas.
nor disposed carelessly toward their age; nor, if someone appears without property, or ill-clad, or ugly, or weak, be disgusted at this in your soul and turn away. This is a form thrown around us from outside, on the occasion of our passage into the world, so that we may be able to enter this common school; but within dwells hidden the Father and his Son, who died for us and rose with us.
John 14:23 (echo, high confidence)
Notes and citation
Summary: Do not reject the poor, ugly, or weak: their body is only an outward form, and within them dwell the Father and the Son who died and rose for us.
- The indwelling of the Father and the Son recalls John 14:23.
Topics: Ethics, Christology
Cite (SBL): Clement of Alexandria, Quis div. 33.6 (Stählin 3:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-33-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 34
34.1Stählin 3:182
Τοῦτο τὸ σχῆμα τὸ βλεπόμενον ἐξαπατᾷ τὸν θάνατον καὶ τὸν διάβολον· ὁ γὰρ ἐντὸς πλοῦτος καὶ τὸ κάλλος αὐτοῖς ἀθέατός ἐστι· καὶ μαίνονται περὶ τὸ σαρκίον, οὗ καταφρονοῦσιν ὡς ἀσθενοῦς. τῶν ἔνδον ὄντες τυφλοὶ κτημάτων, οὐκ ἐπιστάμενοι πηλίκον τινὰ »θησαυρὸν ἐν ὀστρακίνῳ σκεύει« βαστάζομεν, δυνάμει θεοῦ πατρὸς καὶ αἵματι θεοῦ παιδὸς καὶ δρόσῳ πνεύματος ἁγίου περιτετειχισμένον. ἀλλὰ σύ γε μὴ ἐξαπατηθῇς.
Touto to schēma to blepomenon exapatą ton thanaton kai ton diabolon; ho gar entos ploutos kai to kallos autois atheatos esti; kai mainontai peri to sarkion, hou kataphronousin hōs asthenous. tōn endon ontes typhloi ktēmatōn, ouk epistamenoi pēlikon tina »thēsauron en ostrakinǭ skeuei« bastazomen, dynamei theou patros kai haimati theou paidos kai drosǭ pneumatos hagiou periteteichismenon. alla sy ge mē exapatēthę̄s.
This visible form deceives death and the devil; for the inner wealth and beauty are invisible to them, and they rage around the poor flesh, which they despise as weak, being blind to the inner possessions, not knowing what a great “treasure in an earthen vessel” we carry, walled around by the power of God the Father, the blood of God the Son, and the dew of the Holy Spirit. But do not you be deceived.
2 Cor 4:7 (quotation, high confidence)
Notes and citation
Summary: The humble body hides from death and the devil the treasure within, guarded by the Father, the blood of the Son, and the Holy Spirit.
- The quotation is 2 Cor 4:7. “The blood of God the Son” is strong language for the unity of Christ's divinity and suffering.
Topics: Christology, Trinity
Cite (SBL): Clement of Alexandria, Quis div. 34.1 (Stählin 3:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-34-1).
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34.2Stählin 3:182
ὁ γεγευμένος ἀληθείας καὶ κατηξιωμένος τῆς μεγάλης λυτρώσεως, ἀλλὰ τὸ ἐναντίον τοῖς ἄλλοις ἀνθρώποις σεαυτῷ κατάλεξον στρατὸν ἄοπλον, ἀπόλεμον, ἀναίμακτον, ἀόργητον, ἀμίαντον, γέροντας θεοσεβεῖς. ὀρφανοὺς θεοφιλεῖς, χήρας πραότητι ὡπλισμένας.
ho gegeumenos alētheias kai katēxiōmenos tēs megalēs lytrōseōs, alla to enantion tois allois anthrōpois seautǭ katalexon straton aoplon, apolemon, anaimakton, aorgēton, amianton, gerontas theosebeis. orphanous theophileis, chēras praotēti hōplismenas.
you who have tasted truth and been counted worthy of the great redemption. On the contrary, unlike other people, enroll for yourself an army without weapons, without war, without bloodshed, without anger, without stain: God-fearing old men, orphans dear to God, widows armed with gentleness,
Notes and citation
Summary: The redeemed rich man should enlist a different army: pious old men, orphans, and gentle widows.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 34.2 (Stählin 3:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-34-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
34.3Stählin 3:182–183
ἄνδρας ἀγάπῃ κεκοσμημένους. τοιούτους κτῆσαι τῷ σῷ πλούτῳ καὶ τῷ σώματι καὶ τῇ ψυχῇ δορυφόρους, ὧν στρατηγεῖ θεός. διʼ οὓς καὶ ναῦς βαπτιζομένη κουφίζεται, μόναις ἁγίων εὐχαῖς κυβερνωμένη. καὶ νόσος ἀκμάζουσα δαμάζεται, χειρῶν ἐπιβολαῖς διωκομένη. καὶ προσβολὴ λῃστῶν ἀφοπλίζεται, εὐχαῖς εὐσεβέσι σκυλευομένη, καὶ δαιμόνων βία θραύεται προστάγμασι συντόνοις ἐλεγχομένη.
andras agapę̄ kekosmēmenous. toioutous ktēsai tǭ sǭ ploutǭ kai tǭ sōmati kai tę̄ psychę̄ doryphorous, hōn stratēgei theos. diʼ hous kai naus baptizomenē kouphizetai, monais hagiōn euchais kybernōmenē. kai nosos akmazousa damazetai, cheirōn epibolais diōkomenē. kai prosbolē lę̄stōn aphoplizetai, euchais eusebesi skyleuomenē, kai daimonōn bia thrauetai prostagmasi syntonois elenchomenē.
men adorned with love. Acquire such bodyguards with your wealth, for body and soul, whose general is God. Through them a sinking ship is lightened, steered by the prayers of the saints alone; raging disease is subdued, put to flight by the laying on of hands; the attack of robbers is disarmed, despoiled by godly prayers; and the violence of demons is shattered, rebuked by earnest commands.
Notes and citation
Summary: The poor believers helped by the rich become their bodyguards, whose prayers, laying on of hands, and exorcisms protect them.
- The laying on of hands for healing and the commanding of demons are practices of the church in Clement's time.
Cite (SBL): Clement of Alexandria, Quis div. 34.3 (Stählin 3:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-34-3).
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Chapter 35
35.1Stählin 3:183
Ἐνεργοὶ οὗτοι πάντες [οἱ] στρατιῶται καὶ φύλακες βέβαιοι. οὐδεὶς ἀργός, οὐδεὶς ἀχρεῖος. ὃ μὲν ἐξαιτήσασθαί σε δύναται παρὰ θεοῦ. ὃ δὲ παραμυθήσασθαι κάμνοντα, ὃ δὲ δακρῦσαι καὶ στενάξαι συμπαθῶς ὑπὲρ σοῦ πρὸς τὸν κύριον τῶν ὅλων, ὃ δὲ διδάξαι τι τῶν πρὸς τὴν σωτηρίαν χρησίμων, ὃ δὲ νουθετῆσαι μετὰ παρρησίας, ὃ δὲ συμβουλεῦσαι μετʼ εὐνοίας, πάντες δὲ φιλεῖν ἀληθῶς, ἀδόλως, ἀφόβως. ἀνυποκρίτως, ἀκολακεύτως.
Energoi houtoi pantes [hoi] stratiōtai kai phylakes bebaioi. oudeis argos, oudeis achreios. ho men exaitēsasthai se dynatai para theou. ho de paramythēsasthai kamnonta, ho de dakrysai kai stenaxai sympathōs hyper sou pros ton kyrion tōn holōn, ho de didaxai ti tōn pros tēn sōtērian chrēsimōn, ho de nouthetēsai meta parrēsias, ho de symbouleusai metʼ eunoias, pantes de philein alēthōs, adolōs, aphobōs. anypokritōs, akolakeutōs.
All these are active soldiers and sure guards. No one is idle, no one useless. One can obtain your pardon from God; another can comfort you when you are sick; another can weep and groan in sympathy for you before the Lord of all; another can teach you something useful for salvation; another can admonish you with boldness; another can counsel you with goodwill; and all can love you truly, without guile, without fear, without hypocrisy, without flattery,
Notes and citation
Summary: Each of these poor believers serves: some pray for you, some comfort, teach, or admonish, and all love you sincerely.
- The bracketed word in the Greek is the editor's deletion.
Notes on the original text
- Digital text corrected (wrong accent on the relative ὃ): ὅ δὲ παραμυθήσασθαι → ὃ δὲ παραμυθήσασθαι; ὅ δὲ διδάξαι → ὃ δὲ διδάξαι.
Cite (SBL): Clement of Alexandria, Quis div. 35.1 (Stählin 3:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-35-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
35.2Stählin 3:183
ἀπλάστως. ὦ γλυκεῖαι θεραπεῖαι φιλούντων, ὦ μακάριοι διακονίαι θαρρούντων, ὦ πίστις εἰλικρινὴς θεὸν μόνον δεδιότων, ὦ λόγων ἀλήθεια παρὰ τοῖς ψεύσασθαι μὴ δυναμένοις, ὦ κάλλος ἔργων παρὰ τοῖς θεῷ διακονεῖν πεπεισμένοις. πείθειν θεόν, ἀρέσκειν θεῷ· οὐ σαρκὸς τῆς σῆς ἅπτεσθαι δοκοῦσιν. ἀλλὰ τῆς ἑαυτοῦ ψυχῆς ἕκαστος, οὐκ ἀδελφῷ λαλεῖν, ἀλλὰ τῷ βασιλεῖ τῶν αἰώνων ἐν σοὶ κατοικοῦντι.
aplastōs. ō glykeiai therapeiai philountōn, ō makarioi diakoniai tharrountōn, ō pistis eilikrinēs theon monon dediotōn, ō logōn alētheia para tois pseusasthai mē dynamenois, ō kallos ergōn para tois theǭ diakonein pepeismenois. peithein theon, areskein theǭ; ou sarkos tēs sēs haptesthai dokousin. alla tēs heautou psychēs hekastos, ouk adelphǭ lalein, alla tǭ basilei tōn aiōnōn en soi katoikounti.
without pretense. O sweet services of those who love! O blessed ministries of those who are bold! O sincere faith of those who fear God alone! O truth of words among those who cannot lie! O beauty of works among those persuaded that they serve God, persuading God, pleasing God! They think they touch not your flesh but each one his own soul; they think they speak not to a brother but to the King of the ages, who dwells in you.
1 Tim 1:17 (allusion, high confidence)
Notes and citation
Summary: Their loving service is sincere and truthful, for they believe they serve God and the King of the ages dwelling in the rich believer.
- “The King of the ages” is 1 Tim 1:17.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 35.2 (Stählin 3:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-35-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 36
36.1Stählin 3:183
Πάντες οὖν οἱ πιστοὶ καλοὶ καὶ θεοπρεπεῖς καὶ τῆς προσηγορίας ἄξιοι, ἣν ὥσπερ διάδημα περίκεινται. οὐ μὴν ἀλλʼ εἰσὶν ἤδη τινὲς καὶ τῶν ἐκλεκτῶν ἐκλεκτότεροι, καὶ τοσούτῳ μᾶλλον ᾗ ἧττον ἐπίσημοι, τρόπον τινὰ ἐκ τοῦ κλύδωνος τοῦ κόσμου νεωλκοῦντες ἑαυτοὺς καὶ ἐπανάγοντες ἐπʼ ἀσφαλές, οὐ βουλόμενοι δοκεῖν ἅγιοι. κἂν εἴπῃ τις, αἰσχυνόμενοι, ἐν βάθει γνώμης ἀποκρύπτοντες τὰ ἀνεκλάλητα μυστήρια. καὶ τὴν αὑτῶν εὐγένειαν ὑπερηφανοῦντες ἐν κόσμῳ βλέπεσθαι, οὓς ὁ λόγος »φῶς τοῦ κόσμου« καὶ »ἅλας τῆς γῆς« καλεῖ.
Pantes oun hoi pistoi kaloi kai theoprepeis kai tēs prosēgorias axioi, hēn hōsper diadēma perikeintai. ou mēn allʼ eisin ēdē tines kai tōn eklektōn eklektoteroi, kai tosoutǭ mallon hę̄ hētton episēmoi, tropon tina ek tou klydōnos tou kosmou neōlkountes heautous kai epanagontes epʼ asphales, ou boulomenoi dokein hagioi. kan eipę̄ tis, aischynomenoi, en bathei gnōmēs apokryptontes ta aneklalēta mystēria. kai tēn hautōn eugeneian hyperēphanountes en kosmǭ blepesthai, hous ho logos »phōs tou kosmou« kai »halas tēs gēs« kalei.
All the faithful, then, are noble and godlike and worthy of the name they wear like a diadem. Yet there are already some more elect than the elect, and the more so the less conspicuous they are: those who in some way draw their ship up out of the surge of the world and bring themselves to safety, not wishing to seem holy, and ashamed if anyone calls them so, hiding the unspeakable mysteries in the depth of their mind, and disdaining to have their nobility seen in the world. These the Word calls “the light of the world” and “the salt of the earth.”
Matt 5:14 (quotation, high confidence) · Matt 5:13 (quotation, high confidence)
Notes and citation
Summary: All believers are noble, but some are more elect: hidden saints who shun recognition, whom Christ calls the light of the world and salt of the earth.
- The quotations are Matt 5:14 and 5:13.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 36.1 (Stählin 3:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-36-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
36.2Stählin 3:183
τοῦτʼ ἔστι τὸ σπέρμα, εἰκὼν καὶ ὁμοίωσις θεοῦ, καὶ τέκνον αὐτοῦ γνήσιον καὶ κληρονόμον, ὥσπερ ἐπί τινα ξενιτείαν ἐνταῦθα πεμπόμενον ὑπὸ μεγάλης οἰκονομίας καὶ ἀναλογίας τοῦ πατρός·
toutʼ esti to sperma, eikōn kai homoiōsis theou, kai teknon autou gnēsion kai klēronomon, hōsper epi tina xeniteian entautha pempomenon hypo megalēs oikonomias kai analogias tou patros;
This is the seed, the image and likeness of God, his true child and heir, sent here as on a sojourn abroad by the Father's great plan and fitting order;
Gen 1:26 (echo, high confidence) · Rom 8:17 (echo, medium confidence)
Notes and citation
Summary: These saints are God's seed, image, and heirs, sent into the world as sojourners.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 36.2 (Stählin 3:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-36-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
36.3Stählin 3:183
διʼ ὃ καὶ τὰ φανερὰ καὶ τὰ ἀφανῆ τοῦ κόσμου δεδημιούργηται, τὰ μὲν εἰς δουλείαν, τὰ δὲ εἰς ἄσκησιν. τὰ δὲ εἰς μάθησιν αὐτῷ. καὶ πάντα, μέχρις ἂν ἐνταῦθα τὸ σπέρμα μένῃ. συνέχεται, καὶ συναχθέντος αὐτοῦ πάντα τάχιστα λυθήσεται.
diʼ ho kai ta phanera kai ta aphanē tou kosmou dedēmiourgētai, ta men eis douleian, ta de eis askēsin. ta de eis mathēsin autǭ. kai panta, mechris an entautha to sperma menę̄. synechetai, kai synachthentos autou panta tachista lythēsetai.
for whose sake both the visible and the invisible things of the world were created, some for its service, some for its training, some for its instruction. And all things hold together as long as the seed remains here; and when it has been gathered in, all things will very quickly be dissolved.
Notes and citation
Summary: The world was made for the sake of these saints and will be dissolved when they are gathered in.
- Compare the similar thought in Diogn. 6.7 and Justin, 2 Apol. 6.
Extrabiblical texts: Justin, 2 Apol. 6 (Second Apology; echo)
Topics: Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 36.3 (Stählin 3:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-36-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 37
37.1Stählin 3:183–184
Τί γὰρ ἔτι δεῖ; θεῶ τὰ τῆς ἀγάπης μυστήρια, καὶ τότε ἐποπτεύσεις τὸν κόλπον τοῦ πατρός, ὃν ὁ μονογενὴς θεὸς μόνος ἐξηγήσατο. ἔστι δὲ καὶ αὐτὸς ὁ θεὸς ἀγάπη καὶ διʼ ἀγάπην ἡμῖν ἐθεάθη.
Ti gar eti dei? theō ta tēs agapēs mystēria, kai tote epopteuseis ton kolpon tou patros, hon ho monogenēs theos monos exēgēsato. esti de kai autos ho theos agapē kai diʼ agapēn hēmin etheathē.
For what more is needed? Behold the mysteries of love, and then you will gaze into the bosom of the Father, whom the only-begotten God alone has declared. God himself is love, and for love's sake he became visible to us.
John 1:18 (allusion, high confidence) · 1 John 4:8 (allusion, high confidence) · 1 John 4:16 (allusion, high confidence)
Notes and citation
Summary: Contemplate the mysteries of love and you will see the Father's bosom, revealed by the only-begotten God; God is love and became visible to us out of love.
- The allusions are John 1:18 (with the reading “only-begotten God”) and 1 John 4:8, 16.
Notes on the original text
- Digital text corrected (breathing and accent missing): ἐστι δὲ καὶ αὐτὸς → ἔστι δὲ καὶ αὐτὸς.
Topics: Christology, Trinity
Cite (SBL): Clement of Alexandria, Quis div. 37.1 (Stählin 3:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-37-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
37.2Stählin 3:184
καὶ τὸ μὲν ἄρρητον αὐτοῦ πατήρ. τὸ δὲ εἰς ἡμᾶς συμπαθὲς γέγονε μήτηρ. ἀγαπήσας ὁ πατὴρ ἐθηλύνθη.
kai to men arrēton autou patēr. to de eis hēmas sympathes gegone mētēr. agapēsas ho patēr ethēlynthē.
What is ineffable in him is Father; what has compassion for us has become Mother. The Father, by loving, became feminine.
Notes and citation
Summary: In God, the ineffable is Father, and his compassion toward us is motherly: in loving, the Father became like a mother.
- This bold image of God's motherly love is Clement's; compare Paed. 1.6.43, where the Father's breasts nourish the believer.
Extrabiblical texts: Clement of Alexandria, Paed. 1.6.43 (The Instructor; echo)
Topics: Trinity
Cite (SBL): Clement of Alexandria, Quis div. 37.2 (Stählin 3:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-37-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
37.3Stählin 3:184
καὶ τούτου μέγα σημεῖον ὃν αὐτὸς ἐγέννησεν ἐξ αὑτοῦ· καὶ ὁ τεχθεὶς ἐξ ἀγάπης καρπὸς ἀγάπη. διὰ τοῦτο καὶ αὐτὸς κατῆλθε. διὰ τοῦτο ἄνθρωπον ἐνέδυ. διὰ τοῦτο τὰ ἀνθρώπων ἑκὼν ἔπαθεν. ἵνα πρὸς τὴν ἡμετέραν ἀσθένειαν οὓς ἠγάπησε μετρηθεὶς ἡμᾶς πρὸς τὴν ἑαυτοῦ δύναμιν ἀντιμετρήσῃ.
kai toutou mega sēmeion hon autos egennēsen ex hautou; kai ho techtheis ex agapēs karpos agapē. dia touto kai autos katēlthe. dia touto anthrōpon enedy. dia touto ta anthrōpōn hekōn epathen. hina pros tēn hēmeteran astheneian hous ēgapēse metrētheis hēmas pros tēn heautou dynamin antimetrēsę̄.
And a great sign of this is the one whom he begot from himself; and the fruit born of love is love. For this he came down; for this he put on man; for this he willingly suffered what belongs to men, so that, having been measured to the weakness of us whom he loved, he might measure us in return to his own power.
Notes and citation
Summary: The Son, born of the Father's love, came down, became man, and suffered, so as to raise our weakness to his power.
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 37.3 (Stählin 3:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-37-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
37.4Stählin 3:184
καὶ μέλλων σπένδεσθαι καὶ λύτρον ἑαυτὸν ἐπιδιδοὺς καινὴν ἡμῖν διαθήκην καταλιμπάνει· »ἀγάπην ὑμῖν δίδωμι τὴν ἐμήν.« τίς δέ ἐστιν αὕτη καὶ πόση;
kai mellōn spendesthai kai lytron heauton epididous kainēn hēmin diathēkēn katalimpanei; »agapēn hymin didōmi tēn emēn.« tis de estin hautē kai posē?
And when he was about to be poured out as a libation and was giving himself as a ransom, he left us a new covenant: “I give you my love.” What is this love, and how great?
John 13:34 (allusion, high confidence) · John 14:27 (allusion, medium confidence) · Mark 10:45 (allusion, high confidence)
Notes and citation
Summary: Before offering himself as a ransom, Christ left a new covenant: his love.
- The saying combines John 13:34 and 14:27; “ransom” is Mark 10:45.
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 37.4 (Stählin 3:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-37-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
37.5Stählin 3:184
ὑπὲρ ἡμῶν ἑκάστου κατέθηκε τὴν ψυχὴν τὴν ἀνταξίαν τῶν ὅλων· ταύτην ἡμᾶς ὑπὲρ ἀλλήλων ἀνταπαιτεῖ. εἰ δὲ τὰς ψυχὰς ὀφείλομεν τοῖς ἀδελφοῖς. καὶ τοιαύτην τὴν συνθήκην πρὸς τὸν σωτῆρα ἀνθωμολογήμεθα. ἔτι τὰ τοῦ κόσμου. τὰ πτωχὰ καὶ ἀλλότρια καὶ παραρρέοντα. καθείρξομεν ταμιευόμενοι; ἀλλήλων ἀποκλείσομεν, ἃ μετὰ μικρὸν ἕξει τὸ πῦρ;
hyper hēmōn hekastou katethēke tēn psychēn tēn antaxian tōn holōn; tautēn hēmas hyper allēlōn antapaitei. ei de tas psychas opheilomen tois adelphois. kai toiautēn tēn synthēkēn pros ton sōtēra anthōmologēmetha. eti ta tou kosmou. ta ptōcha kai allotria kai pararreonta. katheirxomen tamieuomenoi? allēlōn apokleisomen, ha meta mikron hexei to pyr?
For each of us he laid down his life, which was worth the whole universe; this he demands of us in return, for one another. And if we owe our lives to the brethren, and have made such a covenant with the Savior, shall we still shut up and hoard the things of the world, which are beggarly, alien, and flowing away? Shall we shut out from one another what the fire will soon have?
1 John 3:16 (allusion, high confidence) · John 15:13 (echo, medium confidence) · 2 Pet 3:10 (echo, low confidence)
Notes and citation
Summary: Christ gave his life for each of us and asks us to do the same for each other; how then can we hoard perishable goods from our brothers?
- The allusion is 1 John 3:16.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 37.5 (Stählin 3:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-37-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
37.6Stählin 3:184
θείως γε καὶ ἐπιπνόως ὁ Ἰωάννης »ὁ μὴ φιλῶν« φησὶ »τὸν ἀδελφὸν ἀνθρωποκτόνος ἐστί«, σπέρμα τοῦ Κάιν, θρέμμα τοῦ διαβόλου. θεοῦ σπλάγχνον οὐκ ἔχει, ἐλπίδα κρειττόνων οὐκ ἔχει. ἄσπορός ἐστιν, ἄγονός ἐστιν. οὐκ ἔστι κλῆμα τῆς ἀεὶ ζώσης ὑπερουρανίας ἀμπέλου, ἐκκόπτεται, τὸ πῦρ ἄθρουν ἀναμένει.
theiōs ge kai epipnoōs ho Iōannēs »ho mē philōn« phēsi »ton adelphon anthrōpoktonos esti«, sperma tou Kain, thremma tou diabolou. theou splanchnon ouk echei, elpida kreittonōn ouk echei. asporos estin, agonos estin. ouk esti klēma tēs aei zōsēs hyperouranias ampelou, ekkoptetai, to pyr athroun anamenei.
Divinely and inspiredly John says, “He who does not love his brother is a murderer”: a seed of Cain, a nursling of the devil. He has not the heart of God, he has no hope of better things. He is seedless, he is barren. He is not a branch of the ever-living supercelestial vine; he is cut off; he awaits the fire all at once.
1 John 3:15 (quotation, high confidence) · 1 John 3:12 (allusion, high confidence) · John 15:6 (allusion, high confidence)
Notes and citation
Summary: John says that whoever does not love his brother is a murderer, a child of Cain, cut off from the vine and awaiting the fire.
- The quotation is 1 John 3:15 (compare 3:12, Cain); the vine and branches are John 15:1–6.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 37.6 (Stählin 3:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-37-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 38
38.1Stählin 3:184
Σὺ δὲ μάθε τὴν »καθʼ ὑπερβολὴν ὁδόν«, ἣν δείκνυσι Παῦλος ἐπὶ σωτηρίαν· »ἡ ἀγάπη τὰ ἑαυτῆς οὐ ζητεῖ«, ἀλλʼ ἐπὶ τὸν ἀδελφὸν ἐκκέχυται· περὶ τοῦτον ἐπτόηται, περὶ τοῦτον σωφρόνως μαίνεται.
Sy de mathe tēn »kathʼ hyperbolēn hodon«, hēn deiknysi Paulos epi sōtērian; »hē agapē ta heautēs ou zētei«, allʼ epi ton adelphon ekkechytai; peri touton eptoētai, peri touton sōphronōs mainetai.
But you, learn the “still more excellent way” that Paul shows to salvation: “Love does not seek its own,” but is poured out on the brother; it is excited about him; about him it is sensibly mad.
1 Cor 12:31 (quotation, high confidence) · 1 Cor 13:5 (quotation, high confidence)
Notes and citation
Summary: Learn Paul's more excellent way: love, which does not seek its own but spends itself on the brother.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 38.1 (Stählin 3:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-38-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
38.2Stählin 3:184
»ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν· ἡ τελεία ἀγάπη ἐκβάλλει τὸν φόβον· οὐ περπερεύεται, οὐ φυσιοῦται. οὐκ ἐπιχαίρει τῇ ἀδικίᾳ, συγχαίρει δὲ τῇ ἀληθείᾳ· πάντα στέγει. πάντα πιστεύει, πάντα ἐλπίζει. πάντα ὑπομένει. ἡ ἀγάπη οὐδέποτε ἐκπίπτει, προφητεῖαι καταργοῦνται. γλῶσσαι παύονται, ἰάσεις ἐπὶ γῆς καταλείπονται. μένει δὲ τὰ τρία ταῦτα, πίστις, ἐλπίς, ἀγάπη· μείζων δὲ ἐν τούτοις ἡ ἀγάπη.«
»agapē kalyptei plēthos hamartiōn; hē teleia agapē ekballei ton phobon; ou perpereuetai, ou physioutai. ouk epichairei tę̄ adikią, synchairei de tę̄ alētheią; panta stegei. panta pisteuei, panta elpizei. panta hypomenei. hē agapē oudepote ekpiptei, prophēteiai katargountai. glōssai pauontai, iaseis epi gēs kataleipontai. menei de ta tria tauta, pistis, elpis, agapē; meizōn de en toutois hē agapē.«
“Love covers a multitude of sins. Perfect love casts out fear. It does not boast, it is not puffed up; it does not rejoice in injustice but rejoices with the truth; it bears all things, believes all things, hopes all things, endures all things. Love never fails. Prophecies are abolished, tongues cease, healings are left behind on earth. But these three remain: faith, hope, love; and the greatest of these is love.”
1 Pet 4:8 (quotation, high confidence) · 1 John 4:18 (quotation, high confidence) · 1 Cor 13:4 (quotation, high confidence) · 1 Cor 13:6 (quotation, high confidence) · 1 Cor 13:7 (quotation, high confidence) · 1 Cor 13:8 (quotation, high confidence) · 1 Cor 13:13 (quotation, high confidence)
Notes and citation
Summary: Scripture's praise of love: it covers sins, casts out fear, endures all things, never fails, and is the greatest of faith, hope, and love.
- The quotation combines 1 Pet 4:8, 1 John 4:18, and 1 Cor 13:4–8, 13, with “healings are left behind on earth” added.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 38.2 (Stählin 3:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-38-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
38.3Stählin 3:184–185
καὶ δικαίως· πίστις μὲν γὰρ ἀπέρχεται, ὅταν αὐτοψίᾳ πεισθῶμεν ἰδόντες θεόν, καὶ ἐλπὶς ἀφανίζεται τῶν ἐλπισθέντων ἀποδοθέντων, ἀγάπη δὲ εἰς πλήρωμα συνέρχεται καὶ μᾶλλον αὔξεται τῶν τελείων παραδοθέντων.
kai dikaiōs; pistis men gar aperchetai, hotan autopsią peisthōmen idontes theon, kai elpis aphanizetai tōn elpisthentōn apodothentōn, agapē de eis plērōma synerchetai kai mallon auxetai tōn teleiōn paradothentōn.
And rightly: for faith passes away when we are convinced by seeing God with our own eyes, and hope vanishes when what was hoped for has been granted; but love comes together into fullness and grows the more when perfect things have been given.
1 Cor 13:12 (echo, medium confidence) · Rom 8:24 (echo, medium confidence)
Notes and citation
Summary: Faith and hope end when God is seen and promises are fulfilled, but love grows to fullness.
Topics: Eschatology, Ethics
Cite (SBL): Clement of Alexandria, Quis div. 38.3 (Stählin 3:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-38-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
38.4Stählin 3:185
ἐὰν ταύτην ἐμβάληταί τις τῇ ψυχῇ, δύναται, κἂν ἐν ἁμαρτήμασιν ᾖ γεγεννημένος, κἂν πολλὰ τῶν κεκωλυμένων εἰργασμένος, αὐξήσας τὴν ἀγάπην καὶ μετάνοιαν καθαρὰν λαβὼν ἀναμαχέσασθαι τὰ ἐπταισμένα.
ean tautēn embalētai tis tę̄ psychę̄, dynatai, kan en hamartēmasin ę̄ gegennēmenos, kan polla tōn kekōlymenōn eirgasmenos, auxēsas tēn agapēn kai metanoian katharan labōn anamachesasthai ta eptaismena.
If someone implants this in his soul, even if he was born in sins and has done many forbidden things, he can, by increasing love and taking up pure repentance, retrieve his failures.
Notes and citation
Summary: Whoever grows in love and repents sincerely can repair past sins.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 38.4 (Stählin 3:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-38-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
38.5Stählin 3:185
μηδὲ γὰρ τοῦτο εἰς ἀπόγνωσίν σοι καὶ ἀπόνοιαν καταλελείφθω, εἰ καὶ τὸν πλούσιον μάθοις ὅστις ἐστὶν
mēde gar touto eis apognōsin soi kai aponoian kataleleiphthō, ei kai ton plousion mathois hostis estin
Let not this, too, be left to you as a cause of despair and hopelessness, if you have learned who the rich man is
Notes and citation
Summary: No one should despair after learning who the rich man is
- The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 38.5 (Stählin 3:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/20-1/#p-38-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.