Miscellanies 4.21.130
Summary: One may be perfect in particular virtues, but no one save Christ in all; the law's perfection leads to the gospel; even the knowing martyr is called “perfect” only at the completion of life, when his blood, offered through love, sends his spirit on.
Greek text · Stählin 2:305–306
Ἐνταῦθα τὸ τέλειον εὑρίσκω πολλαχῶς ἐκλαμβανόμενον κατὰ τὸν ἐν ἑκάστῃ κατορθοῦντα ἀρετῇ. τελειοῦται γοῦν τις καὶ ὡς εὐλαβὴς καὶ ὡς ὑπομονητικὸς καὶ ὡς ἐγκρατὴς καὶ ὡς ἐργάτης καὶ ὡς μάρτυς καὶ ὡς γνωστικός· πάντα δὲ ὁμοῦ τέλειος οὐκ οἶδʼ εἴ τις ἀνθρώπων, ἔτι ἄνθρωπος ὢν, πλὴν μόνον ὁ διʼ ἡμᾶς ἄνθρωπον ἐνδυσάμενος. καίτοι καὶ κατὰ νόμον ψιλόν τις ἂν εἴη τέλειος, ὃς ἀποχὴν κακῶν ἐπαγγέλλεται· ὁδὸς δέ ἐστιν αὕτη ἐπί τε τὸ εὐαγγέλιον ἐπί τε τὴν εὐποιίαν. ἀλλὰ νομικοῦ μὲν τελείωσις γνωστικὴ εὐαγγελίου πρόσληψις, ἵνα γένηται ὁ κατὰ νόμον τέλειος· οὕτω γὰρ προεθέσπισεν ὁ κατὰ νόμον Μωυσῆς ἀκοῦσαι δεῖν, ἵνα ἐκδεξώμεθα κατὰ τὸν ἀπόστολον πλήρωμα νόμου τὸν Χριστόν. ἐν εὐαγγελίῳ δὲ ἤδη προκόπτει ὁ γνωστικός, οὐ βαθμῷ χρησάμενος τῷ νόμῳ μόνον, συνιεὶς δὲ αὐτὸν καὶ νοήσας ὡς παρέδωκε τοῖς ἀποστόλοις ὁ τὰς διαθήκας δεδωκὼς κύριος. εἰ δὲ καὶ πολιτεύσαιτο ὀρθῶς (ὥσπερ οὖν ἀδύνατον δυσεργείᾳ γνῶσιν ἐπακολουθεῖν) μάρτυς τε ἐπὶ τοῖσδε ὀρθότατα ὁμολογήσας διʼ ἀγάπην γένοιτο, πλείονα τὴν ἀξίαν ὡς ἐν ἀνθρώποις λαμβάνων, οὐδʼ οὕτως φθάσει τέλειος ἐν σαρκὶ κληθείς, ἐπεὶ τὴν προσηγορίαν ταύτην προείληφεν ἡ συμπεραίωσις τοῦ βίου, φθάσαντος ἤδη τοῦ γνωστικοῦ μάρτυρος τὸ τέλειον ἔργον ἐνδείξασθαι καὶ παραστῆσαι κυρίως διʼ ἀγάπης γνωστικῆς εὐχαριστηθέντος αἵματος παραπεμπομένου τὸ πνεῦμα.
English · Claude translation
Here I find the perfect understood in many ways, according to the one who succeeds in each virtue. For one is perfected as reverent, as enduring, as self-controlled, as a worker, as a martyr, and as one who knows; but whether anyone among men, while still a man, is perfect in all at once, I do not know, except only the one who for our sake put on humanity. Yet even according to the bare law one might be perfect, who professes abstinence from evils; and this is a way both to the gospel and to doing good. But the perfection of the one under the law is the knowing reception of the gospel, so that the one who is perfect according to the law may come to be; for so Moses, according to the law, foretold that we must listen, so that we might receive, according to the apostle, Christ as the fulfillment of the law. In the gospel the one who knows makes progress, not using the law only as a step, but understanding and grasping it as the Lord who gave the covenants handed it down to the apostles. And if he should also live rightly (just as knowledge cannot follow from bad conduct), and become a martyr besides, confessing most rightly out of love, receiving greater worth among men, not even so will he first be called perfect in the flesh, since the completion of life has taken this name beforehand, the knowing martyr having already first shown the perfect work and properly presented it, the blood made an offering of thanks through knowing love sending on the spirit.
About this passage
Notes
Translation notes
- The allusions are Deut 18:15 (“listen to him”) and Rom 10:4 (Rom 13:10).
Notes on the original text
- Digital text corrected (accent: grave on ὢν; breathing and accent missing on οὖν; wrong accent on the relative ὃς): ἔτι ἄνθρωπος ὤν, πλὴν μόνον → ἔτι ἄνθρωπος ὢν, πλὴν μόνον; τέλειος, ὅς ἀποχὴν κακῶν → τέλειος, ὃς ἀποχὴν κακῶν; ὥσπερ οὐν ἀδύνατον → ὥσπερ οὖν ἀδύνατον.
Cite this passage
Clement of Alexandria, Strom. 4.21.130 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-stromata/4/21/130/).
Plain text
Clement of Alexandria, Strom. 4.21.130 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-stromata/4/21/130/).
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