Sophia Scriptura

Greek Fragments (Stählin 28, 33-58, 68) (complete)

Clement of Alexandria · Greek Fragments (Stählin 28, 33-58, 68) · late 2nd-early 3rd century · Alexandria · 27 passages

Authorship disputed: Fragments of Clement of Alexandria (Stählin's numbers 28, 33-58 and 68) transmitted by Nikephoros of Constantinople, Maximus Confessor, Anastasius of Sinai, the Sacra Parallela, catenas and others, GCS 17. Many are short definitions or reports; fragments 35 and 48-52 are testimonia about Clement (or reports of his teaching) rather than his own words, and fragment 50 is Latin (Jerome).

Greek text: GCS 17.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 33

33GCS 17 17:218

Ὁμοίως δὲ ἔχειν καὶ τῷ Κλήμεντι ἐκείνῳ τῷ Ἀλεξανδρεῖ δοκεῖ, ἐν οἷς περὶ τοῦ νομικοῦ πάσχα διαλαμβάνων φησίν· Ὡσεί τινος εἰκὼν μὴ παρόντος μὲν τοῦ ἀρχετύπου τὴν ἴσην ἐκείνῳ δόξαν ἀποφέρεται, καὶ παρούσης τῆς ἀληθείας καταλάμπεται ἡ εἰκὼν πρὸς αὐτῆς, τῆς ὁμοιώσεως ἐκείνης ἀποδεκτῆς μενούσης διὰ τὸ σημαίνειν τὴν ἀλήθειαν.

Homoiōs de echein kai tǭ Klēmenti ekeinǭ tǭ Alexandrei dokei, en hois peri tou nomikou pascha dialambanōn phēsin; Hōsei tinos eikōn mē parontos men tou archetypou tēn isēn ekeinǭ doxan apopheretai, kai parousēs tēs alētheias katalampetai hē eikōn pros autēs, tēs homoiōseōs ekeinēs apodektēs menousēs dia to sēmainein tēn alētheian.

Clement of Alexandria too seems to hold the same, where, discussing the Passover of the law, he says: “As the image of something, when the archetype is not present, carries the same honour as it, and when the truth is present the image is outshone by it, that likeness remaining acceptable because it signifies the truth.”

Notes and citation

Summary: The Passover of the law is like an image honoured in the absence of its original but outshone when the truth is present.

  • From Clement's On the Passover, quoted by Nikephoros of Constantinople; the introduction is Nikephoros's. δόξαν and καταλάμπεται are uncertain readings of the OCR (staging flags).

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 33 (GCS 17 17:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-33). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-33) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 34

34GCS 17 17:218

Ἀδήλου. Ὁ Κλήμης φησὶν εἰς τὸν ἐν τῷ πάσχα λόγον, ὅτι διάχυσις λέπρας ἐστὶν ὡσανεὶ βάδισις καὶ πορεία ῥευστική.

Adēlou. Ho Klēmēs phēsin eis ton en tǭ pascha logon, hoti diachysis lepras estin hōsanei badisis kai poreia rheustikē.

(Of uncertain authorship.) Clement says in the discourse On the Passover that the spreading of leprosy is like a walking and a flowing progress.

Lev 13:22 (allusion, high confidence)

Notes and citation

Summary: Clement explains the spreading of leprosy (Lev 13:22) as a creeping, flowing advance.

  • From the catena on the Octateuch at Lev 13:22; the lemma “of uncertain authorship” is the catenist's. On the Passover is lost.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 34 (GCS 17 17:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-34). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-34) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 35

35GCS 17 17:218

«Ὁ λύει τὸν Ἰησοῦν.» Οὕτως ὁ Εἰρηναῖος ἐν τῷ τρίτῳ κατὰ τὰς αἱρέσεις λόγῳ καὶ Ὠριγένης σαφῶς ἐν τῷ ηʹ τόμῳ τῶν εἰς τὴν πρὸς Ῥωμαίους ἐξηγητικῶν καὶ Κλήμης ὁ Στρωματεὺς ἐν τῷ Περὶ τοῦ πάσχα λόγῳ.

«Ho lyei ton Iēsoun.» Houtōs ho Eirēnaios en tǭ tritǭ kata tas haireseis logǭ kai Ōrigenēs saphōs en tǭ ēʹ tomǭ tōn eis tēn pros Rhōmaious exēgētikōn kai Klēmēs ho Strōmateus en tǭ Peri tou pascha logǭ.

“Which looses Jesus.” So Irenaeus in the third book Against Heresies, and Origen clearly in the eighth tome of his Exegetica on Romans, and Clement the Stromatist in his discourse On the Passover.

1 John 4:3 (quotation, high confidence)

Notes and citation

Summary: A manuscript note reports that Clement read 1 John 4:3 as “every spirit that looses Jesus.”

  • A testimonium about Clement, not his own words: a marginal note at 1 John 4:3 in an Athos manuscript, reporting the reading λύει (“looses”) for μὴ ὁμολογεῖ (“does not confess”). Irenaeus, Haer. 3.16.8.

Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.16.8 (Irenaeus, Against Heresies; allusion)

Topics: Christology

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 35 (GCS 17 17:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-35). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-35) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 36

36GCS 17 17:218-219

Κλήμεντος πρεσβυτέρου Ἀλεξανδρείας ἐκ τοῦ Κατὰ ἰουδαϊζόντων. Σολομὼν ὁ τοῦ Δαβὶδ παῖς ἐν ταῖς Βασιλείαις ἐπιγραφομέναις τὴν τοῦ ἀληθινοῦ νεὼ κατασκευὴν συνεὶς οὐ μόνον ἐπουράνιον εἶναι καὶ πνευματικήν, ἤδη δὲ καὶ εἰς τὴν σάρκα διαφέρειν, ἣν ἔμελλεν οἰκοδομεῖν ὁ τοῦ Δαβὶδ υἱός τε καὶ κύριος εἴς τε τὴν αὐτοῦ παρουσίαν, ἔνθα καθιδρύεσθαι καθάπερ τι ἄγαλμα ἔμψυχον διεγνώκει, εἴς τε τὴν κατὰ σύνοδον πίστεως ἐγειρομένην ἐκκλησίαν, κατὰ λέξιν λέγει· «εἰ ἀληθῶς ἄρα κατοικήσει θεὸς μετὰ ἀνθρώπων ἐπὶ τῆς γῆς;» κατοικεῖ δὲ ἐπὶ τῆς γῆς σάρκα περιβαλλόμενος, καὶ μετὰ ἀνθρώπων αὐτῷ κατοίκησις γίνεται ἐν τῇ κατὰ τοὺς δικαίους συνθέσει τε καὶ ἁρμονίᾳ, νεὼν ἅγιον ἐργαζομένῳ τε καὶ ἀνιστῶντι. γῆ γὰρ οἱ δίκαιοι τὴν γῆν ἔτι περικείμενοι καὶ γῆ ὡς πρὸς τὸ μέγεθος παραβαλλόμενοι τοῦ κυρίου. ταῦτά τοι καὶ ὁ μακάριος Πέτρος οὐκ ὀκνεῖ λέγειν· «καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε, οἶκος πνευματικός, ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ.» ἐπὶ δὲ τοῦ σώματος, ᾗ κατὰ περιγραφὴν τόπον ἔνθεον ἑαυτῷ καθιέρωσεν ἐπὶ γῆς, ὁ κύριος «λύσατε» εἶπε «τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.» εἶπον οἱ Ἰουδαῖοι· «τεσσαράκοντα καὶ ἓξ ἔτεσιν ὁ ναὸς οὗτος ᾠκοδομήθη, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν;» ἐκεῖνος δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.

Klēmentos presbyterou Alexandreias ek tou Kata ioudaïzontōn. Solomōn ho tou Dabid pais en tais Basileiais epigraphomenais tēn tou alēthinou neō kataskeuēn syneis ou monon epouranion einai kai pneumatikēn, ēdē de kai eis tēn sarka diapherein, hēn emellen oikodomein ho tou Dabid huios te kai kyrios eis te tēn autou parousian, entha kathidryesthai kathaper ti agalma empsychon diegnōkei, eis te tēn kata synodon pisteōs egeiromenēn ekklēsian, kata lexin legei; «ei alēthōs ara katoikēsei theos meta anthrōpōn epi tēs gēs?» katoikei de epi tēs gēs sarka periballomenos, kai meta anthrōpōn autǭ katoikēsis ginetai en tę̄ kata tous dikaious synthesei te kai harmonią, neōn hagion ergazomenǭ te kai anistōnti. gē gar hoi dikaioi tēn gēn eti perikeimenoi kai gē hōs pros to megethos paraballomenoi tou kyriou. tauta toi kai ho makarios Petros ouk oknei legein; «kai autoi hōs lithoi zōntes oikodomeisthe, oikos pneumatikos, hierateuma hagion, anenenkai pneumatikas thysias euprosdektous tǭ theǭ dia Iēsou Christou.» epi de tou sōmatos, hę̄ kata perigraphēn topon entheon heautǭ kathierōsen epi gēs, ho kyrios «lysate» eipe «ton naon touton, kai en trisin hēmerais egerō auton.» eipon hoi Ioudaioi; «tessarakonta kai hex etesin ho naos houtos ǭkodomēthē, kai sy en trisin hēmerais egereis auton?» ekeinos de elege peri tou naou tou sōmatos autou.

Of Clement, presbyter of Alexandria, from the work Against the Judaizers. Solomon, the son of David, in the books entitled Kingdoms, understanding that the building of the true temple was not only heavenly and spiritual but already extended also to the flesh which the son and Lord of David was to build, both for his own coming, where he had resolved to be enshrined like a living statue, and for the church raised up by the assembly of faith, says word for word: “Will God then truly dwell with human beings on the earth?” And he does dwell on the earth, clothed with flesh, and his dwelling with human beings comes about in the joining and harmony of the righteous, as he works and raises up a holy temple. For the righteous are earth, since they still wear the earth, and earth when compared with the greatness of the Lord. This is why the blessed Peter too does not hesitate to say: “You yourselves also, like living stones, are being built up, a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” And of the body, in which by circumscription he consecrated for himself a divine place on earth, the Lord said, “Destroy this temple, and in three days I will raise it.” The Jews said, “This temple was built in forty-six years, and will you raise it in three days?” But he was speaking of the temple of his body.

1 Kgs 8:27 (quotation, high confidence) · 1 Pet 2:5 (quotation, high confidence) · John 2:19–21 (quotation, high confidence)

Notes and citation

Summary: Solomon's question whether God will dwell on earth is answered in Christ's flesh and in the church as a living temple.

  • From Clement's lost Ecclesiastical Canon, or Against the Judaizers, quoted by Nikephoros of Constantinople. Quoted: 1 Kgs 8:27 (3 Kgdms 8:27 LXX); 1 Pet 2:5; John 2:19–21. Some readings are doubtful in the OCR (staging flags).

Topics: Christology

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 36 (GCS 17 17:218-219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-36). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-36) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 37

37GCS 17 17:219

Οὐσία ἐστὶν ἐπὶ θεοῦ θεός. οὐσία θεία ἐστὶν ἀΐδιόν τι καὶ ἄναρχον ἀσώματόν τε καὶ ἀπερίγραπτον καὶ τῶν ὄντων αἴτιον. οὐσία ἐστὶν τὸ δι' ὅλου ὑφεστός. φύσις ἐστὶν ἡ τῶν πραγμάτων ἀλήθεια ἢ τούτων τὸ ἐνούσιον, κατὰ δὲ τοὺς ἄλλους ἡ τῶν εἰς τὸ εἶναι παραγομένων γένεσις. καθ' ἑτέρους δὲ ἡ τοῦ θεοῦ πρόνοια ἐμποιοῦσα τοῖς γινομένοις τὸ εἶναι καὶ τὸ πῶς εἶναι.

Ousia estin epi theou theos. ousia theia estin aïdion ti kai anarchon asōmaton te kai aperigrapton kai tōn ontōn aition. ousia estin to di' holou hyphestos. physis estin hē tōn pragmatōn alētheia ē toutōn to enousion, kata de tous allous hē tōn eis to einai paragomenōn genesis. kath' heterous de hē tou theou pronoia empoiousa tois ginomenois to einai kai to pōs einai.

Essence, in the case of God, is God. The divine essence is something eternal and without beginning, bodiless and uncircumscribed, and the cause of the things that are. Essence is that which subsists throughout. Nature is the truth of things, or what is essential in them; according to others, it is the coming into being of the things brought into existence; and according to still others, it is the providence of God, which produces in the things that come to be their being and the manner of their being.

Notes and citation

Summary: Definitions of essence and nature, with God's essence described as eternal, bodiless, and the cause of all.

  • Definitions transmitted under Clement's name in Maximus the Confessor's works (ed. Combefis); the ascription is uncertain.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 37 (GCS 17 17:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-37). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-37) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 38

38GCS 17 17:219-220

Φύσις λέγεται παρὰ τὸ πεφυκέναι. πρώτη οὐσία ἐστὶ πᾶν τὸ καθ' ἑαυτὸ ὑφεστός, οἷον λίθος· δευτέρα δὲ οὐσία αὐξητικὴ καθ' ὃ αὔξει καὶ φθίνει, τὸ φυτόν· τρίτη δὲ οὐσία ἔμψυχος αἰσθητική, τὸ ζῷον, ὁ ἵππος· τετάρτη δὲ οὐσία ἔμψυχος αἰσθητικὴ λογική, ὁ ἄνθρωπος, δι' ὃ καὶ ἔσχατος γέγονεν ὡς ἂν ἐκ πάντων, τὴν ψυχὴν ἔχων ἄυλον καὶ τὸν νοῦν θεοῦ εἰκόνα.

Physis legetai para to pephykenai. prōtē ousia esti pan to kath' heauto hyphestos, hoion lithos; deutera de ousia auxētikē kath' ho auxei kai phthinei, to phyton; tritē de ousia empsychos aisthētikē, to zǭon, ho hippos; tetartē de ousia empsychos aisthētikē logikē, ho anthrōpos, di' ho kai eschatos gegonen hōs an ek pantōn, tēn psychēn echōn aulon kai ton noun theou eikona.

“Nature” (physis) is so called from “having grown” (pephykenai). The first essence is everything that subsists by itself, such as a stone; the second essence is the one that grows, by which a thing grows and wanes, the plant; the third essence is animate and sentient, the animal, the horse; the fourth essence is animate, sentient, and rational, the human being, who for this reason was made last, as if from all of them, having an immaterial soul and a mind that is the image of God.

Gen 1:26–27 (allusion, medium confidence)

Notes and citation

Summary: Four grades of being are distinguished, ending with the human being, whose mind is God's image.

  • Transmitted under Clement's name in Maximus the Confessor (ed. Combefis 2:146); the ascription is uncertain. The image of God: Gen 1:26–27.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 38 (GCS 17 17:219-220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-38). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-38) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 39

39GCS 17 17:220

Τοῦ ἁγιωτάτου καὶ μακαριωτάτου Κλήμεντος, πρεσβυτέρου Ἀλεξανδρείας, τοῦ Στρωματέως, ἐκ τοῦ Περὶ προνοίας λόγου. Τί θεός; θεός ἐστιν, ὡς καὶ ὁ κύριος λέγει, πνεῦμα. πνεῦμα δέ ἐστι κυρίως οὐσία ἀσώματος καὶ ἀπερίγραπτος. ἀσώματον δέ ἐστιν ὃ μὴ συμπληροῦται σώματι ἢ οὗ τὸ εἶναι οὐκ ἔστι κατὰ τὸ πλάτος καὶ μῆκος καὶ βάθος. ἀπεριγράπτου δέ ἐστιν, οὗ τόπος οὐδεὶς [τόπος]· τὸ κατὰ πάντα ἐν πᾶσιν καὶ ἐν ἑκάστῳ ὅλον καὶ ἐφ' ἑαυτοῦ τὸ αὐτό.

Tou hagiōtatou kai makariōtatou Klēmentos, presbyterou Alexandreias, tou Strōmateōs, ek tou Peri pronoias logou. Ti theos? theos estin, hōs kai ho kyrios legei, pneuma. pneuma de esti kyriōs ousia asōmatos kai aperigraptos. asōmaton de estin ho mē symplēroutai sōmati ē hou to einai ouk esti kata to platos kai mēkos kai bathos. aperigraptou de estin, hou topos oudeis [topos]; to kata panta en pasin kai en hekastǭ holon kai eph' heautou to auto.

Of the most holy and most blessed Clement, presbyter of Alexandria, the Stromatist, from the discourse On Providence. What is God? God is, as the Lord too says, spirit. And spirit is, properly speaking, a bodiless and uncircumscribed essence. Bodiless is that which is not filled out by a body, or whose being is not in breadth and length and depth. Uncircumscribed is that which has no place: that which is in every way whole in all things and in each, and the same by itself.

Textual problem in this passage: see the notes.

John 4:24 (quotation, high confidence)

Notes and citation

Summary: God is spirit, a bodiless and uncircumscribed essence, whole in all things.

  • From Clement's lost On Providence (manuscript Paris. 854). The editor deletes a repeated τόπος (“place”). Quoted: John 4:24.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 39 (GCS 17 17:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-39). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-39) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 40

40GCS 17 17:220

Κλήμεντος τοῦ Στρωματέως ἐκ τοῦ Περὶ προνοίας λόγου. Θέλησίς ἐστι φυσικὴ δύναμις τοῦ κατὰ φύσιν ὄντος ὀρεκτική. θέλησίς ἐστι φυσικὴ ὄρεξις τῇ τοῦ λογικοῦ φύσει κατάλληλος. θέλησίς ἐστι φυσικὴ αὐτοκράτορος νοῦ αὐτεξούσιος κίνησις ἢ νοῦς περί τι αὐθαιρέτως κινούμενος. αὐτεξουσιότης ἐστὶ νοῦς κατὰ φύσιν κινούμενος ἢ νοερὰ τῆς ψυχῆς κίνησις αὐτοκρατής.

Klēmentos tou Strōmateōs ek tou Peri pronoias logou. Thelēsis esti physikē dynamis tou kata physin ontos orektikē. thelēsis esti physikē orexis tę̄ tou logikou physei katallēlos. thelēsis esti physikē autokratoros nou autexousios kinēsis ē nous peri ti authairetōs kinoumenos. autexousiotēs esti nous kata physin kinoumenos ē noera tēs psychēs kinēsis autokratēs.

Of Clement the Stromatist, from the discourse On Providence. Willing is a natural power that desires what accords with nature. Willing is a natural desire suited to the nature of a rational being. Willing is a natural, self-determining movement of a sovereign mind, or a mind moving freely toward something. Self-determination is a mind moving according to nature, or a sovereign intellectual movement of the soul.

Notes and citation

Summary: Definitions of the will and of free self-determination.

  • From On Providence, transmitted by Maximus the Confessor (ed. Combefis 2:152).

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 40 (GCS 17 17:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-40). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-40) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 41

41GCS 17 17:220

Καλὸν χρώμενος (…) πρὸς τοῦτο τῷ ὄντι φιλοσόφῳ τῶν φιλοσόφων Κλήμεντι, ἐν τῷ ἕκτῳ τῶν Στρωματέων λόγῳ τὴν μὲν θέλησιν νοῦν εἶναι ὀρεκτικὸν ὁρισαμένῳ, τὴν δὲ βούλησιν εὔλογον ὄρεξιν ἢ τὴν περί τινος θέλησιν.

Kalon chrōmenos (…) pros touto tǭ onti philosophǭ tōn philosophōn Klēmenti, en tǭ hektǭ tōn Strōmateōn logǭ tēn men thelēsin noun einai orektikon horisamenǭ, tēn de boulēsin eulogon orexin ē tēn peri tinos thelēsin.

Making good use (…) in this matter of Clement, truly the philosopher of philosophers, who in the sixth book of the Stromata defined willing as a desiring mind, and wish as a reasonable desire, or willing concerning something.

Notes and citation

Summary: Maximus cites Clement's definitions of willing and wishing.

  • Maximus the Confessor, Disputation with Pyrrhus; the words are Maximus's report of Clement. A phrase after “making good use” is unreadable in the OCR (…). The reference to Stromata 6 is Maximus's; the definitions are not found verbatim in the published text of Book 6.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 41 (GCS 17 17:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-41). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-41) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 42

42GCS 17 17:220-221

Ὁ δὲ ἱερὸς καὶ ἀποστολικὸς διδάσκαλος Κλήμης ἐν τῷ Περὶ προνοίας καὶ δικαιοκρισίας θεοῦ πρώτῳ λόγῳ τοιοῦτόν τι λέγει· «Ὥσπερ δυνατὸς (ὢν) καὶ νῦν ἀνθρώπους πλάττειν [ἀνθρώπους] κατὰ τὴν προτέραν τοῦ Ἀδὰμ διάπλασιν, οὐκέτι οὕτω ποιεῖ διὰ τὸ ἅπαξ χαρίσασθαι τῷ ἀνθρώπῳ ἀνθρώπους γεννᾶν, εἰπὼν πρὸς τὴν φύσιν ἡμῶν τὸ αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν, οὕτω, φησί, τῇ παντεξουσίῳ καὶ προνοητικῇ αὐτοῦ δυνάμει καὶ τὴν τῶν σωμάτων διάλυσιν καὶ τελευτὴν φυσικῇ τινι ἀκολουθίᾳ καὶ τάξει τῇ τῶν στοιχείων μεταβολῇ ᾠκονόμησε γίνεσθαι κατὰ τὴν οὐσιώδη αὐτοῦ θεογνωσίαν καὶ κατάληψιν.»

Ho de hieros kai apostolikos didaskalos Klēmēs en tǭ Peri pronoias kai dikaiokrisias theou prōtǭ logǭ toiouton ti legei; «Hōsper dynatos (ōn) kai nyn anthrōpous plattein [anthrōpous] kata tēn proteran tou Adam diaplasin, ouketi houtō poiei dia to hapax charisasthai tǭ anthrōpǭ anthrōpous gennan, eipōn pros tēn physin hēmōn to auxanesthe kai plēthynesthe kai plērōsate tēn gēn, houtō, phēsi, tę̄ pantexousiǭ kai pronoētikę̄ autou dynamei kai tēn tōn sōmatōn dialysin kai teleutēn physikę̄ tini akolouthią kai taxei tę̄ tōn stoicheiōn metabolę̄ ǭkonomēse ginesthai kata tēn ousiōdē autou theognōsian kai katalēpsin.»

And the sacred and apostolic teacher Clement, in the first discourse On the Providence and Just Judgment of God, says something like this: “Just as, though he is able even now to fashion human beings as he first fashioned Adam, he no longer does so, because he once for all granted to man to beget human beings, saying to our nature, ‘Increase and multiply and fill the earth,’ so,” he says, “by his all-powerful and provident power he also ordained that the dissolution and end of bodies should come about by a natural sequence and order, through the change of the elements, according to his essential knowledge and comprehension.”

Textual problem in this passage: see the notes.

Gen 1:28 (quotation, high confidence)

Notes and citation

Summary: As God now creates through human generation, so he has ordained that bodies dissolve by a natural order.

  • From On Providence, quoted by Anastasius of Sinai, Question 96. The editor deletes a repeated ἀνθρώπους and supplies ὤν (“being”). Quoted: Gen 1:28. “Essential knowledge” renders οὐσιώδη θεογνωσίαν, literally “essential knowledge of God”; translated by sense.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 42 (GCS 17 17:220-221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-42). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-42) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 43

43GCS 17 17:221

Ἔνθεν φησὶν ὁ Ῥωμαῖος Κλήμης ἐν τῷ Περὶ προνοίας λόγῳ· Βραχμᾶνες ἐπ' ὀρέων οἰκοῦντες καὶ καθαρωτάτου ἀπολαύοντες ἀέρος ζῶσι τέλειον καὶ πληρέστατον χρόνον τῆς ζωῆς τῶν ἀνθρώπων.

Enthen phēsin ho Rhōmaios Klēmēs en tǭ Peri pronoias logǭ; Brachmanes ep' oreōn oikountes kai katharōtatou apolauontes aeros zōsi teleion kai plērestaton chronon tēs zōēs tōn anthrōpōn.

Hence the Roman Clement says in the discourse On Providence: The Brahmans, who live on mountains and enjoy the purest air, live the complete and fullest span of human life.

Notes and citation

Summary: The Brahmans, living in pure mountain air, reach the full span of human life.

  • From a manuscript (Ambros. gr. 1041). The lemma calls the author “the Roman Clement,” but Stählin places it among the fragments of Clement of Alexandria's On Providence; the ascription is uncertain.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 43 (GCS 17 17:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-43). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-43) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 44

44GCS 17 17:221-222

Κλήμεντος παραγγέλματα. Ἡσυχίαν μὲν λόγοις ἐπιτήδευε, ἡσυχίαν δὲ ἔργοις, ὡσαύτως δὲ ἐν γλώττῃ καὶ βαδίσματι· σφοδρότητα δὲ ἀπόφευγε προπετῆ· οὕτως γὰρ ὁ νοῦς διαμενεῖ βέβαιος, καὶ οὐχ ὑπὸ τῆς σφοδρότητος ταραχώδης γενόμενος ἀσθενὴς ἔσται καὶ βραχὺς περὶ φρόνησιν καὶ σκοτεινὸν ὁρῶν· οὐδὲ ἡττηθήσεται μὲν γαστριμαργίας, ἡττηθήσεται δὲ ἐπιζέοντος θυμοῦ, ἡττηθήσεται δὲ τῶν ἄλλων παθῶν, ἕτοιμον αὐτοῖς ἅρπαγμα προκείμενος. τὸν γὰρ νοῦν δεῖ τῶν παθῶν ἐπικρατεῖν δῆλον ἐπὶ ἡσύχου θρόνου καθήμενον ἀφορῶντα πρὸς θεόν· μηδὲν ὀξυχολίας ἀνάπλεως ἔσο περὶ ὀργάς, μηδὲ νωθρὸς ἐν λόγοις, μηδὲ ἐν βαδίσμασιν ὄκνου πεπληρωμένος, ἵνα σοι ῥυθμὸς ἀγαθὸς τὴν ἡσυχίαν κοσμῇ καὶ θειῶδές τι καὶ ἱερὸν τὸ σχῆμα φαίνηται. φυλάττου δὲ καὶ τῆς ὑπερηφανίας τὰ σύμβολα, σχῆμα ὑψαυχενοῦν καὶ κεφαλὴν ἐξηρμένην καὶ βῆμα ποδῶν ἁβρὸν καὶ μετέωρον. ἡπιά σοι πρὸς τοὺς ἀπαντῶντας ἔστω τὰ ῥήματα καὶ προσηγορία γλυκεῖα. αἰδὼς δὲ πρὸς γυναῖκας καὶ βλέμμα τετραμμένον εἰς γῆν. λέγε δὲ περιεσκεμμένως ἅπαντα, καὶ τῇ φωνῇ τὸ χρήσιμον ἀποδίδου, τῇ χρείᾳ τῶν ἀκουόντων τὸ φθέγμα μετρῶν, ἄχρι ἂν καὶ ἐξάκουστον ᾖ καὶ μήτε διαφεῦγον τὴν ἀκοὴν τῶν παρόντων ὑπὸ σμικρότητος μήτε ὑπερβάλλον μείζονι τῇ κραυγῇ. φυλάττου δὲ ὅπως μηδέν ποτε λαλήσῃς ὃ μὴ προεσκέψω καὶ προενόησας· μηδὲ προχείρως καὶ μεταξὺ ⟨τῶν⟩ τοῦ ἑτέρου λόγων ὑπόβαλλε τοὺς σαυτοῦ· δεῖ γὰρ ἀνὰ μέρος ἀκούειν καὶ διαλέγεσθαι, χρόνῳ μερίζοντα λόγον καὶ σιωπήν· μάνθανε δὲ ἀσμένως καὶ ἀφθόνως δίδασκε. μηδὲ ὑπὸ φθόνου ποτὲ σοφίαν ἀποκρύπτου πρὸς τοὺς ἑτέρους, μηδὲ μαθήσεως ἀφίστασο δι' αἰδῶ. ὑπεῖκε πρεσβυτέροις ἴσα πατράσιν· τίμα θεράποντας θεοῦ· κάταρχε σοφίας καὶ ἀρετῆς. μηδὲ ἐριστικὸς ἔσο πρὸς τοὺς φίλους, μηδὲ χλευαστὴς κατ' αὐτῶν καὶ γελωτοποιός· ψεῦδος δὲ καὶ δόλον καὶ ὕβριν ἰσχυρῶς παραιτοῦ· σὺν εὐφημίᾳ δὲ φέρε καὶ τὸν ὑπερήφανον καὶ ὑβριστὴν ⟨ὡς⟩ πρᾷός τε καὶ μεγαλόψυχος ἀνήρ. κείσθω δέ σοι πάντα εἰς θεὸν καὶ ἔργα καὶ λόγοι, καὶ πάντα ἀνάφερε Χριστῷ τὰ σαυτοῦ, καὶ πυκνῶς ἐπὶ θεὸν τρέπε τὴν ψυχήν, καὶ τὸ νόημα ἐπέρειδε τῇ Χριστοῦ δυνάμει ὥσπερ ἐν λιμένι τινὶ τῷ θείῳ φωτὶ τοῦ σωτῆρος ἀναπαυόμενον ἀπὸ πάσης λαλιᾶς τε καὶ πράξεως. καὶ μεθ' ἡμέραν πολλάκις [μὲν] μὲν ἀνθρώποις κοίνου τὴν σεαυτοῦ φρόνησιν, θεῷ δὲ ἐπὶ πλεῖστον ἐν νυκτὶ ὁμοίως καὶ ἐν ἡμέρᾳ· μὴ γάρ σε ὕπνος ἐπικρατείτω πολὺς τῶν πρὸς θεὸν εὐχῶν τε καὶ ὕμνων· θανάτῳ γὰρ ὁ μακρὸς ὕπνος ἐφάμιλλος. μέτοχος Χριστοῦ ἀεὶ καθίστασο τοῦ τὴν θείαν αὐγὴν καταλάμποντος ἐξ οὐρανοῦ· εὐφροσύνη γὰρ ἔστω σοι διηνεκὴς καὶ ἄπαυστος ὁ Χριστός. μηδὲ λῦε τὸν τῆς ψυχῆς τόνον ἐν εὐωχίᾳ καὶ ποτῶν ἀνέσει, ἱκανὸν δὲ ἡγοῦ τῷ σώματι τὸ χρειῶδες. καὶ μὴ πρόσθεν ἐπείγου πρὸς τροφὰς πρὶν ἢ καὶ δεῖπνον περὶ καιρός· ἄρτος δὲ ἔστω σοι τὸ δεῖπνον, καὶ πόαι γῆς προσέστωσαν καὶ τὰ ἐκ δένδρων ὡραῖα· ἴθι δὲ ἐπὶ τὴν τροφὴν εὐσταθῶς καὶ μὴ λυσσώδη γαστριμαργίαν ἐπιφαίνων· μηδὲ σαρκοβόρος μηδὲ φίλοινος ἔσο, ὁπότε μὴ νόσος τις ἴασιν ἐπὶ ταύτην ἄγοι, ἀλλ' ἀντὶ τῶν ἐν τούτοις ἡδονῶν τὰς ἐν λόγοις θείοις καὶ ὕμνοις εὐφροσύνας αἱροῦ τῇ παρὰ θεοῦ σοι χορηγουμένας σοφίᾳ. οὐράνιός τε ἀεί σε φροντὶς ἀναγέτω πρὸς οὐρανόν, καὶ τὰς πολλὰς περὶ σώματος ἀνίει μερίμνας τεθαρρηκὼς ἐλπίσι ταῖς πρὸς θεόν, ὅτι σοί γε τὰ ἀναγκαῖα παρέξει διαρκῆ τροφήν τε τὴν εἰς ζωὴν καὶ κάλυμμα σώματος καὶ χειμερινοῦ ψύχους ἀλεξητήρια. τοῦ γὰρ δὴ σοῦ βασιλέως γῆ τε ἅπασα καὶ ὅσα ἐκφύεται· μέλη δὲ αὐτοῦ ⟨τὰ σώματα⟩ τῶν αὐτοῦ θεραπόντων ὑπερβαλλόντως περιέπει καθάπερ ἱερὰ καὶ ναοὺς ἑαυτοῦ. διὰ δὴ τοῦτο μηδὲ νόσους ὑπερβαλλούσας δέδιθι μηδὲ γήρως ἔφοδον χρόνῳ προσδοκωμένου· παύσεται γὰρ καὶ νόσος, ὅταν ὁλοψύχῳ προθέσει ποιῶμεν τὰς αὐτοῦ ἐντολάς. ταῦτα εἰδὼς καὶ πρὸς νόσους ἰσχυρὰν κατασκεύαζε τὴν ψυχήν, εὐθάρσησον ὥσπερ τις ἀνὴρ ἐν σταδίοις ἄριστος ἀτρέπτῳ τῇ δυνάμει τοὺς πόνους ὑφίστασθαι. μηδὲ ὑπὸ λύπης πάνυ πιέζου τὴν ψυχήν, εἴτε νόσος ἐπικειμένη βαρύνει εἴτε ἄλλο τι συμπίπτει δυσχερές, ἀλλὰ γενναίως ἀνθίστα τοῖς πόνοις τὸ νόημα, χάριτας ἀνάγων θεῷ καὶ ἐν μέσοις τοῖς ἐπιπόνοις πράγμασιν, ἅτε δὴ σοφώτερά τε ἀνθρώπων φρονοῦντι καὶ ἅπερ οὐ δυνατὸν οὐδὲ ῥᾴδιον ἀνθρώποις εὑρεῖν. ἐλέει δὲ κακουμένους, καὶ τὴν παρὰ τοῦ θεοῦ βοήθειαν ἐπ' ἀνθρώποις αἰτοῦ· ἐπινεύσει γὰρ αἰτοῦντι τῷ φίλῳ τὴν χάριν, καὶ τοῖς κακουμένοις ἐπικουρίαν παρέξει, τὴν αὐτοῦ δύναμιν γνώριμον ἀνθρώποις καθιστάναι βουλόμενος, οὓς ἂν εἰς ἐπίγνωσιν ἐλθόντες ἐπὶ θεὸν ἀνίωσιν καὶ τῆς αἰωνίου μακαριότητος ἀπολαύσωσιν, ἐπειδὰν ὁ τοῦ θεοῦ υἱὸς παραγένηται ἀγαθὰ τοῖς ἰδίοις ἀποκαθιστῶν.

Klēmentos parangelmata. Hēsychian men logois epitēdeue, hēsychian de ergois, hōsautōs de en glōttę̄ kai badismati; sphodrotēta de apopheuge propetē; houtōs gar ho nous diamenei bebaios, kai ouch hypo tēs sphodrotētos tarachōdēs genomenos asthenēs estai kai brachys peri phronēsin kai skoteinon horōn; oude hēttēthēsetai men gastrimargias, hēttēthēsetai de epizeontos thymou, hēttēthēsetai de tōn allōn pathōn, hetoimon autois harpagma prokeimenos. ton gar noun dei tōn pathōn epikratein dēlon epi hēsychou thronou kathēmenon aphorōnta pros theon; mēden oxycholias anapleōs eso peri orgas, mēde nōthros en logois, mēde en badismasin oknou peplērōmenos, hina soi rhythmos agathos tēn hēsychian kosmę̄ kai theiōdes ti kai hieron to schēma phainētai. phylattou de kai tēs hyperēphanias ta symbola, schēma hypsauchenoun kai kephalēn exērmenēn kai bēma podōn habron kai meteōron. hēpia soi pros tous apantōntas estō ta rhēmata kai prosēgoria glykeia. aidōs de pros gynaikas kai blemma tetrammenon eis gēn. lege de perieskemmenōs hapanta, kai tę̄ phōnę̄ to chrēsimon apodidou, tę̄ chreią tōn akouontōn to phthegma metrōn, achri an kai exakouston ę̄ kai mēte diapheugon tēn akoēn tōn parontōn hypo smikrotētos mēte hyperballon meizoni tę̄ kraugę̄. phylattou de hopōs mēden pote lalēsę̄s ho mē proeskepsō kai proenoēsas; mēde procheirōs kai metaxy ⟨tōn⟩ tou heterou logōn hypoballe tous sautou; dei gar ana meros akouein kai dialegesthai, chronǭ merizonta logon kai siōpēn; manthane de asmenōs kai aphthonōs didaske. mēde hypo phthonou pote sophian apokryptou pros tous heterous, mēde mathēseōs aphistaso di' aidō. hypeike presbyterois isa patrasin; tima therapontas theou; katarche sophias kai aretēs. mēde eristikos eso pros tous philous, mēde chleuastēs kat' autōn kai gelōtopoios; pseudos de kai dolon kai hybrin ischyrōs paraitou; syn euphēmią de phere kai ton hyperēphanon kai hybristēn ⟨hōs⟩ prąos te kai megalopsychos anēr. keisthō de soi panta eis theon kai erga kai logoi, kai panta anaphere Christǭ ta sautou, kai pyknōs epi theon trepe tēn psychēn, kai to noēma epereide tę̄ Christou dynamei hōsper en limeni tini tǭ theiǭ phōti tou sōtēros anapauomenon apo pasēs lalias te kai praxeōs. kai meth' hēmeran pollakis [men] men anthrōpois koinou tēn seautou phronēsin, theǭ de epi pleiston en nykti homoiōs kai en hēmerą; mē gar se hypnos epikrateitō polys tōn pros theon euchōn te kai hymnōn; thanatǭ gar ho makros hypnos ephamillos. metochos Christou aei kathistaso tou tēn theian augēn katalampontos ex ouranou; euphrosynē gar estō soi diēnekēs kai apaustos ho Christos. mēde lye ton tēs psychēs tonon en euōchią kai potōn anesei, hikanon de hēgou tǭ sōmati to chreiōdes. kai mē prosthen epeigou pros trophas prin ē kai deipnon peri kairos; artos de estō soi to deipnon, kai poai gēs prosestōsan kai ta ek dendrōn hōraia; ithi de epi tēn trophēn eustathōs kai mē lyssōdē gastrimargian epiphainōn; mēde sarkoboros mēde philoinos eso, hopote mē nosos tis iasin epi tautēn agoi, all' anti tōn en toutois hēdonōn tas en logois theiois kai hymnois euphrosynas hairou tę̄ para theou soi chorēgoumenas sophią. ouranios te aei se phrontis anagetō pros ouranon, kai tas pollas peri sōmatos aniei merimnas tetharrēkōs elpisi tais pros theon, hoti soi ge ta anankaia parexei diarkē trophēn te tēn eis zōēn kai kalymma sōmatos kai cheimerinou psychous alexētēria. tou gar dē sou basileōs gē te hapasa kai hosa ekphyetai; melē de autou ⟨ta sōmata⟩ tōn autou therapontōn hyperballontōs periepei kathaper hiera kai naous heautou. dia dē touto mēde nosous hyperballousas dedithi mēde gērōs ephodon chronǭ prosdokōmenou; pausetai gar kai nosos, hotan holopsychǭ prothesei poiōmen tas autou entolas. tauta eidōs kai pros nosous ischyran kataskeuaze tēn psychēn, eutharsēson hōsper tis anēr en stadiois aristos atreptǭ tę̄ dynamei tous ponous hyphistasthai. mēde hypo lypēs pany piezou tēn psychēn, eite nosos epikeimenē barynei eite allo ti sympiptei dyscheres, alla gennaiōs anthista tois ponois to noēma, charitas anagōn theǭ kai en mesois tois epiponois pragmasin, hate dē sophōtera te anthrōpōn phronounti kai haper ou dynaton oude rhądion anthrōpois heurein. eleei de kakoumenous, kai tēn para tou theou boētheian ep' anthrōpois aitou; epineusei gar aitounti tǭ philǭ tēn charin, kai tois kakoumenois epikourian parexei, tēn autou dynamin gnōrimon anthrōpois kathistanai boulomenos, hous an eis epignōsin elthontes epi theon aniōsin kai tēs aiōniou makariotētos apolausōsin, epeidan ho tou theou huios paragenētai agatha tois idiois apokathistōn.

Precepts of Clement. Practise quietness in words, quietness in deeds, and likewise in speech and in walking; avoid rash vehemence. For in this way the mind will remain steady, and will not, made turbulent by vehemence, become weak and short of understanding and see darkly; nor will it be overcome by gluttony, overcome by boiling anger, overcome by the other passions, lying before them as a ready prey. For the mind must master the passions, plainly seated on a quiet throne and looking toward God. Do not be filled with quick temper in your anger, nor sluggish in speech, nor full of hesitation in walking, so that a good rhythm may adorn your quietness and your bearing may appear something divine and holy. Guard also against the signs of arrogance: a bearing with the neck held high, a raised head, and a dainty, mincing step. Let your words to those you meet be gentle and your greeting sweet. Be modest toward women, with your gaze turned to the ground. Say everything with forethought, and give your voice what is useful, measuring your utterance to the need of the hearers, so that it is audible and neither escapes the hearing of those present by being too small nor overshoots them with too loud a cry. Take care never to say anything you have not first considered and thought out; and do not thrust in your own words hastily in the middle of the other person's; for one must listen and speak in turn, dividing speech and silence by time. Learn gladly, and teach without grudging. Never hide wisdom from others out of envy, and do not hold back from learning out of shame. Yield to elders as to fathers; honour the servants of God; take the lead in wisdom and virtue. Do not be quarrelsome toward your friends, nor a mocker of them and a jester; firmly refuse falsehood and deceit and insolence; and bear with good words even the arrogant and insolent, as a gentle and great-souled man. Let all things be laid up by you for God, both deeds and words, and refer all that is yours to Christ, and turn your soul often to God, and rest your thought on the power of Christ, as in a harbour, resting in the divine light of the Saviour from all talk and action. And by day share your understanding often with people, but most of all with God, by night as well as by day; for do not let much sleep keep you from your prayers and hymns to God, since long sleep is a rival of death. Make yourself always a partaker of Christ, who shines the divine radiance from heaven; for let Christ be your gladness, continual and unceasing. Do not slacken the tension of your soul in feasting and the relaxation of drink, but consider what is needful sufficient for the body. And do not hurry to food before the time for dinner; let bread be your dinner, and let herbs of the earth and the ripe fruits of trees go with it; go to your food calmly, and do not display a raging gluttony. Be neither a flesh-eater nor a lover of wine, unless some illness should lead you to it as a cure; but instead of the pleasures in these things choose the delights in divine words and hymns, supplied to you by wisdom from God. Let heavenly concern always lead you up to heaven, and let go of your many anxieties about the body, trusting in your hopes in God, that he will provide for you what is necessary in sufficient measure: food for life, covering for the body, and protection against the winter cold. For the whole earth and all that grows from it belong to your King; and he cares exceedingly for the bodies of his servants as his members, as his holy places and temples. For this reason do not fear excessive illnesses nor the approach of old age expected in time; for illness too will cease when we do his commandments with a whole-souled purpose. Knowing this, make your soul strong against illnesses too; take courage, like the best man in the stadium, to endure toils with unbending strength. Do not let your soul be utterly crushed by grief, whether an illness pressing on you weighs you down or some other hardship befalls you; but nobly set your mind against your toils, giving thanks to God even in the midst of painful circumstances, since he thinks more wisely than human beings and knows what it is neither possible nor easy for human beings to discover. Have pity on those who are afflicted, and ask God's help for people; for he will grant the favour to his friend when he asks, and will provide help to the afflicted, wishing to make his power known to human beings, so that, having come to knowledge, they may go up to God and enjoy eternal blessedness, when the Son of God comes to restore good things to his own.

Textual problem in this passage: see the notes.

1 Cor 6:19 (allusion, medium confidence) · Matt 6:25–33 (allusion, medium confidence) · Ps 24:1 (echo, low confidence)

Notes and citation

Summary: A set of precepts for a newly baptized Christian on quiet conduct, speech, prayer, temperance, trust in God, and endurance in illness.

  • Transmitted in an Escorial manuscript (Y III 19) under the title “Exhortation to Endurance, or To the Newly Baptized”; printed by Barnard (1897) and Stählin. The editor's additions in angle brackets are translated; a repeated μέν is deleted. The construction “nor will it be overcome by gluttony” is awkward in the Greek and is translated as printed. The members and temples: 1 Cor 6:15, 19; trust for food and clothing: Matt 6:25–33.

Topics: Ethics, Prayer, Baptism

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 44 (GCS 17 17:221-222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-44). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-44) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 45

45GCS 17 17:223

Οὐκ ἔστι μέγα τὸ φροντίζειν ἀνδρὸς δικαίου, ἀλλὰ χάριν λαμβάνει ὁ κατηξιωμένος διακονεῖν αὐτῷ.

Ouk esti mega to phrontizein andros dikaiou, alla charin lambanei ho katēxiōmenos diakonein autǭ.

It is no great thing to care for a righteous man; rather, the one counted worthy to serve him receives a favour.

Notes and citation

Summary: Serving a righteous person is a privilege for the one who serves.

  • Sacra Parallela, with the lemma “Clement, Stromateus, from the 21st letter” (the letter number is as read from the OCR). Clement's letters are lost.

Topics: Ethics

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 45 (GCS 17 17:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-45). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-45) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 46

46GCS 17 17:223

Οὐκ ἔχει ἐπιθυμίαν ἡ ἄφθαρτος βασιλεία, ἀλλὰ παρουσίαν πάντων τῶν ἀγαθῶν. ὅθεν οὐκ ἔστιν ἐπιθυμῆσαι· ἐκ γὰρ τοῦ ὑστερεῖν τὸ ἐπιθυμεῖν ἐστιν, ἐκ δὲ τοῦ πάντα ἔχειν τὸ μηδενὸς ἐπιθυμεῖν.

Ouk echei epithymian hē aphthartos basileia, alla parousian pantōn tōn agathōn. hothen ouk estin epithymēsai; ek gar tou hysterein to epithymein estin, ek de tou panta echein to mēdenos epithymein.

The incorruptible kingdom has no desire, but the presence of all good things. Hence it is not possible to desire there; for desiring comes from lacking, and desiring nothing from having everything.

Notes and citation

Summary: In the incorruptible kingdom there is no desire, because every good is present.

  • Sacra Parallela, with the lemma “from the 21st letter.”

Topics: Eschatology

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 46 (GCS 17 17:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-46). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-46) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 47

47GCS 17 17:224

Δυνατὸς ἦν ὁ πατὴρ ποιῆσαι μηδένα πένητα, ἀλλὰ τὸ εὖ ποιεῖν ἂν περιῃρεῖτο, συμπάσχειν οὐδεὶς ἠξίου. νῦν ἀλλήλων ἕνεκα καὶ εὐποροῦμεν καὶ ἀποροῦμεν, ἵνα τόπος γενώμεθα τῇ εὐποιΐᾳ.

Dynatos ēn ho patēr poiēsai mēdena penēta, alla to eu poiein an perię̄reito, sympaschein oudeis ēxiou. nyn allēlōn heneka kai euporoumen kai aporoumen, hina topos genōmetha tę̄ eupoiïą.

The Father was able to make no one poor; but he would have taken away doing good, and no one would have thought fit to share in another's suffering. As it is, we are both rich and poor for each other's sake, so that we may become a place for doing good.

Notes and citation

Summary: God allows both wealth and poverty so that people may do good to one another.

  • Sacra Parallela and Antonius Melissa, with the lemma “Clement Stromateus, Letter.” The verb ἂν περιῃρεῖτο (“would have taken away”) is slightly uncertain in the page image.

Topics: Ethics

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 47 (GCS 17 17:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-47). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-47) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 48

48GCS 17 17:224

Τούτους δὲ οὓς ἔφην τοὺς λόγους ὁ μὲν Ἀρεοπαγίτης ἅγιος Διονύσιος προορισμοὺς καὶ θεῖα θελήματα καλεῖσθαι ὑπὸ τῆς γραφῆς ἡμᾶς ἐκδιδάσκει. ὁμοίως δὲ καὶ οἱ περὶ Πάνταινον τὸν γενόμενον καθηγητὴν τοῦ Στρωματέως μεγάλου Κλήμεντος θεῖα θελήματα τῇ γραφῇ φίλον καλεῖσθαι φασι. ὅθεν ἐρωτηθέντες ὑπό τινων τὴν ἔξω παίδευσιν γαυρούντων, πῶς γινώσκειν τὰ ὄντα τὸν θεὸν δοξάζουσιν οἱ Χριστιανοί, ὑπειληφότων ἐκείνων νοερῶς τὰ νοητὰ καὶ αἰσθητικῶς τὰ αἰσθητὰ γινώσκειν αὐτὸν τὰ ὄντα, ἀπεκρίναντο· μήτε αἰσθητικῶς τὰ αἰσθητὰ μήτε νοερῶς τὰ νοητά· οὐ γὰρ εἶναι δυνατὸν τὸν ὑπὲρ τὰ ὄντα κατὰ τὰ ὄντα τῶν ὄντων ἀντιλαμβάνεσθαι, ἀλλ' ὡς ἴδια θελήματα γινώσκειν αὐτὸν τὰ ὄντα φαμέν. προσθέντες καὶ τοῦ λόγου τὸ εὔλογον· εἰ γὰρ θελήματι τὰ πάντα πεποίηκε (καὶ οὐδεὶς ἀντερεῖ λόγος), γινώσκειν δὲ τὸ ἴδιον θέλημα τὸν θεὸν εὐσεβές τε λέγειν ἀεὶ καὶ δίκαιόν ἐστιν, ἕκαστον δὲ τῶν γεγονότων θέλων πεποίηκεν, ἄρα ὡς ἴδια θελήματα ὁ θεὸς τὰ ὄντα γινώσκει, ἐπειδὴ καὶ θέλων τὰ ὄντα πεποίηκεν.

Toutous de hous ephēn tous logous ho men Areopagitēs hagios Dionysios proorismous kai theia thelēmata kaleisthai hypo tēs graphēs hēmas ekdidaskei. homoiōs de kai hoi peri Pantainon ton genomenon kathēgētēn tou Strōmateōs megalou Klēmentos theia thelēmata tę̄ graphę̄ philon kaleisthai phasi. hothen erōtēthentes hypo tinōn tēn exō paideusin gaurountōn, pōs ginōskein ta onta ton theon doxazousin hoi Christianoi, hypeilēphotōn ekeinōn noerōs ta noēta kai aisthētikōs ta aisthēta ginōskein auton ta onta, apekrinanto; mēte aisthētikōs ta aisthēta mēte noerōs ta noēta; ou gar einai dynaton ton hyper ta onta kata ta onta tōn ontōn antilambanesthai, all' hōs idia thelēmata ginōskein auton ta onta phamen. prosthentes kai tou logou to eulogon; ei gar thelēmati ta panta pepoiēke (kai oudeis anterei logos), ginōskein de to idion thelēma ton theon eusebes te legein aei kai dikaion estin, hekaston de tōn gegonotōn thelōn pepoiēken, ara hōs idia thelēmata ho theos ta onta ginōskei, epeidē kai thelōn ta onta pepoiēken.

These principles of which I spoke, the holy Dionysius the Areopagite teaches us, are called by Scripture predeterminations and divine wills. Likewise also the school of Pantaenus, who became the teacher of the great Clement the Stromatist, say that Scripture is accustomed to call them divine wills. Hence, when they were asked by some who prided themselves on secular learning how Christians hold that God knows the things that are (those people supposing that he knows intelligible things intellectually and sensible things by sense), they answered: he knows neither sensible things by sense nor intelligible things intellectually; for it is not possible that he who is beyond the things that are should grasp the things that are in the manner of the things that are; but we say that he knows the things that are as his own wills. And they added the reasonableness of the argument: for if he made all things by his will (and no argument will deny it), and it is always pious and right to say that God knows his own will, and he made each of the things that have come to be by willing it, then God knows the things that are as his own wills, since he also made the things that are by willing them.

Notes and citation

Summary: Maximus reports that Pantaenus's school taught that God knows created things as his own wills.

  • A testimonium about Pantaenus and Clement, not Clement's own words: Maximus the Confessor, On Various Difficulties (Ambigua). Dionysius the Areopagite, Divine Names 5.8, is the work Maximus refers to.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 48 (GCS 17 17:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-48). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-48) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 49

49GCS 17 17:224

Μετὰ τὸ εἰπεῖν «καὶ ᾠκοδόμησε κύριος ὁ θεὸς τὴν πλευράν» στίξας τελείαν στιγμὴν ὁ μέγας Κλήμης καὶ τότε ἀρχὴν στίχου ποιήσας ἐπήγαγε τὸ «ἣν ἔλαβεν ἀπὸ τοῦ Ἀδὰμ εἰς γυναῖκα», καὶ δοκεῖ μοι πάνυ θεοσεβῶς ἐπιστῆσαι τῇ λέξει.

Meta to eipein «kai ǭkodomēse kyrios ho theos tēn pleuran» stixas teleian stigmēn ho megas Klēmēs kai tote archēn stichou poiēsas epēgage to «hēn elaben apo tou Adam eis gynaika», kai dokei moi pany theosebōs epistēsai tę̄ lexei.

After the words “And the Lord God built the rib,” the great Clement put a full stop, and then, beginning a new line, added “which he took from Adam, into a woman”; and it seems to me that he paid very reverent attention to the wording.

Gen 2:22 (quotation, high confidence)

Notes and citation

Summary: Anastasius reports how Clement punctuated Gen 2:22.

  • A testimonium about Clement, not his own words: Anastasius of Sinai, On the Hexaemeron 9. Quoted: Gen 2:22.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 49 (GCS 17 17:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-49). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-49) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 50

50GCS 17 17:225

Ipse Origenes et Clemens et Eusebius atque alii complures, quando de scripturis aliqua disputant et volunt approbare quod dicunt, sic solent scribere: «Referebat mihi Hebraeus» et «audivi ab Hebraeo» et «Hebraeorum ista sententia est».

Origen himself, and Clement and Eusebius and many others, when they discuss something from the Scriptures and wish to prove what they say, are accustomed to write thus: “A Hebrew told me,” and “I heard from a Hebrew,” and “This is the opinion of the Hebrews.”

Notes and citation

Summary: Jerome reports that Origen, Clement, and Eusebius cited Jewish informants on Scripture.

  • A Latin testimonium by Jerome, not Clement's own words: Jerome, Apology against Rufinus 1.13, translated from the Latin.

Extrabiblical texts: Jerome, Ruf. 1.13 (Apology against Rufinus; quotation)

Topics: Scripture and canon

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 50 (GCS 17 17:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-50). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-50) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 51

51GCS 17 17:225

Κλήμης μὲν γὰρ τοῖς ἁγίοις ἀποστόλοις ἑπόμενος, πανταχῇ πλείστης τε ὅσης Ἑλληνικῆς ἱστορίας εἰς ἀκοὴν ἐλθών, ἐν τοῖς Στρωματεῦσι φησὶ τὴν Σαγχωνιάθου ἱστορίαν τῇ τῶν Φοινίκων φωνῇ γεγραμμένην μεθαρμόσαι πρὸς τὴν Ἑλλήνων, οὐκ ἀθαύμαστον ἐπὶ παιδείᾳ λαχόντα τὴν δόξαν τὸν Ἰουδαῖον Ἰώσηπον. φησὶ τοιγαροῦν ὁ Σαγχωνιάθων οὑτοσὶ καίτοι τῆς Ἑλληνικῆς δεισιδαιμονίας ἐπίμεστος ὤν· «οἱ γὰρ παλαιότατοι — ἀθανάτους εἶναι.»

Klēmēs men gar tois hagiois apostolois hepomenos, pantachę̄ pleistēs te hosēs Hellēnikēs historias eis akoēn elthōn, en tois Strōmateusi phēsi tēn Sanchōniathou historian tę̄ tōn Phoinikōn phōnę̄ gegrammenēn metharmosai pros tēn Hellēnōn, ouk athaumaston epi paideią lachonta tēn doxan ton Ioudaion Iōsēpon. phēsi toigaroun ho Sanchōniathōn houtosi kaitoi tēs Hellēnikēs deisidaimonias epimestos ōn; «hoi gar palaiotatoi — athanatous einai.»

For Clement, following the holy apostles, and having come to hear of a great deal of Greek history of every kind, says in the Stromata that the history of Sanchuniathon, written in the language of the Phoenicians, was translated into Greek by the Jew Josephus, who won no small fame for his learning. This Sanchuniathon, then, though he is full of Greek superstition, says: “For the most ancient … to be immortal.”

Notes and citation

Summary: Cyril reports Clement as saying that Josephus translated Sanchuniathon's Phoenician history into Greek.

  • A testimonium about Clement, not his own words: Cyril of Alexandria, Against Julian 6. The quotation from Sanchuniathon is abridged in the printed text (…). No such statement is found in the extant Stromata; elsewhere Philo of Byblos is named as the translator (Eusebius, Praep. ev. 1.9). Cyril's report is translated as given.

Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; allusion)

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 51 (GCS 17 17:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-51). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-51) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 52

52GCS 17 17:225

Εἰ δὲ ὁ φιλόσοφος ἀξιοῖ Κλήμης καὶ πρός τι παραδείγματα λέγεσθαι τὰ ἐν τοῖς οὖσιν ἀρχηγικώτερα, πρόεισι μὲν οὐ διὰ κυρίων καὶ παντελῶν καὶ ἁπλῶν ὀνομάτων ὁ λόγος αὐτῷ.

Ei de ho philosophos axioi Klēmēs kai pros ti paradeigmata legesthai ta en tois ousin archēgikōtera, proeisi men ou dia kyriōn kai pantelōn kai haplōn onomatōn ho logos autǭ.

But if the philosopher Clement thinks that the more principal things among beings are also called “paradigms” in a relative sense, his argument does not proceed by proper, complete, and simple names.

Notes and citation

Summary: A scholiast on Dionysius criticizes Clement's use of the term “paradigms.”

  • A testimonium about Clement, not his own words: a scholion on Dionysius the Areopagite, Divine Names 5.9.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 52 (GCS 17 17:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-52). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-52) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 53

53GCS 17 17:225

Ἐλεημοσύνας δεῖ ποιεῖν, ὁ λόγος φησίν, ἀλλὰ μετὰ κρίσεως καὶ τοῖς ἀξίοις. ὥσπερ γὰρ ὁ γεωργὸς σπείρει οὐκ εἰς ἅπασαν γῆν, ἀλλ' εἰς τὴν ἀγαθήν, ἵνα αὐτῷ καρποφορήσῃ, οὕτω δεῖ σπείρειν τὴν εὐποιΐαν εἰς εὐλαβεῖς καὶ πνευματικούς, ἵνα τῆς ἀπ' αὐτῶν εὐκαρπίας διὰ τῶν εὐχῶν ἐπιτύχῃς· γέγραπται γάρ· «εὐποίησον εὐσεβεῖς καὶ εὑρήσεις ἀνταπόδομα, καὶ εἰ μὴ ὑπ' αὐτοῦ, ἀλλὰ παρὰ τῷ ὑψίστῳ.»

Eleēmosynas dei poiein, ho logos phēsin, alla meta kriseōs kai tois axiois. hōsper gar ho geōrgos speirei ouk eis hapasan gēn, all' eis tēn agathēn, hina autǭ karpophorēsę̄, houtō dei speirein tēn eupoiïan eis eulabeis kai pneumatikous, hina tēs ap' autōn eukarpias dia tōn euchōn epitychę̄s; gegraptai gar; «eupoiēson eusebeis kai heurēseis antapodoma, kai ei mē hyp' autou, alla para tǭ hypsistǭ.»

One must give alms, the Word says, but with discernment and to the worthy. For just as the farmer sows not into every soil but into the good soil, so that it may bear fruit for him, so one must sow good deeds among the devout and the spiritual, so that you may obtain the good fruit that comes from them through their prayers. For it is written: “Do good to the pious, and you will find a return, and if not from him, then from the Most High.”

Matt 13:8 (echo, medium confidence) · Matt 5:42 (echo, low confidence)

Notes and citation

Summary: Alms should be given with discernment to the devout, as a farmer sows good soil.

  • Anastasius of Sinai, Question 14, with the lemma “Clement from the Stromata.” A shorter form of this passage, from the catena on Matt 5:42, is already published as clement-fragmenta 7; this fuller form is translated in full. Quoted: Sir 12:2. The good soil: Matt 13:8.

Extrabiblical texts: Sir 12:2 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Ethics

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 53 (GCS 17 17:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-53). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-53) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 54

54GCS 17 17:226

Εἰς τοσαύτην δὲ αὔξην ἡ φυὴ τοῦ λόγου προῆλθεν, ὡς τὸ ἐξ αὐτοῦ φύον δένδρον (τοῦτο δ' ἂν εἴη ἡ πανταχοῦ γῆς ἱδρυμένη τοῦ Χριστοῦ ἐκκλησία) τὰ πάντα πληρῶσαι, ὥστε ἐν τοῖς κλάδοις αὐτῆς κατασκηνῶσαι τὰ πετεινὰ τοῦ οὐρανοῦ, ἀγγέλους δηλαδὴ θείους καὶ μετεωροπόρους ψυχάς.

Eis tosautēn de auxēn hē phyē tou logou proēlthen, hōs to ex autou phyon dendron (touto d' an eiē hē pantachou gēs hidrymenē tou Christou ekklēsia) ta panta plērōsai, hōste en tois kladois autēs kataskēnōsai ta peteina tou ouranou, angelous dēladē theious kai meteōroporous psychas.

The growth of the Word went forward to such a size that the tree growing from it (this would be the church of Christ established everywhere on earth) filled all things, so that the birds of heaven nest in its branches, that is, divine angels and souls that travel on high.

Matt 13:31–32 (allusion, high confidence)

Notes and citation

Summary: The mustard tree is the church spread over the earth, and the birds in it are angels and souls.

  • Catena of Nicetas of Heraclea on Matt 13:31–32. αὔξην and φυή are read from a damaged OCR line.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 54 (GCS 17 17:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-54). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-54) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 55

55GCS 17 17:226

Ἐκεῖνος φρονίμως πονηρεύεται· ἡμεῖς φρονίμως ἀγαθουργήσωμεν.

Ekeinos phronimōs ponēreuetai; hēmeis phronimōs agathourgēsōmen.

He is shrewd in doing evil; let us be shrewd in doing good.

Matt 10:16 (allusion, high confidence)

Notes and citation

Summary: Christians should be as shrewd in doing good as the serpent is in doing evil.

  • Catena of Nicetas of Heraclea on Matt 10:16 (“be wise as serpents”); “he” is the serpent.

Topics: Ethics

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 55 (GCS 17 17:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-55). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-55) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 56

56GCS 17 17:226

Φειδοῖ τῶν ἀδίκως φονευόντων ἐπιτάττει τοῖς ἁγίοις φεύγειν· διὸ ὁ μὴ φεύγων ὡς ῥιψοκίνδυνος παρακούων τῆς κυριακῆς φωνῆς μεμπτέος.

Pheidoi tōn adikōs phoneuontōn epitattei tois hagiois pheugein; dio ho mē pheugōn hōs rhipsokindynos parakouōn tēs kyriakēs phōnēs mempteos.

Out of mercy toward those who kill unjustly, he commands the saints to flee; therefore one who does not flee, as reckless and disobeying the Lord's voice, is to be blamed.

Matt 10:23 (allusion, high confidence)

Notes and citation

Summary: Christ commands flight in persecution to spare the persecutors guilt, so one who refuses to flee is at fault.

  • Catena of Nicetas of Heraclea on Matt 10:23. The first word, Φειδοῖ (“out of mercy”), is read from the OCR and may be misread. Compare Clement, Strom. 4.10.76–77.

Topics: Persecution, Martyrdom

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 56 (GCS 17 17:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-56). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-56) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 57

57GCS 17 17:226

Οὐκ ἀνθρωπίνην ὁμοίωσιν ἐνταῦθα τοῦ θεοῦ παρειληφότος, ἀλλὰ τῆς περιστερᾶς, ὅτε τὴν ἀφέλειαν καὶ τὸ πρᾶον τῆς νέας ἐπιφανείας τοῦ πνεύματος ἐβούλετο δεῖξαι τῷ τῆς περιστερᾶς ὁμοιώματι.

Ouk anthrōpinēn homoiōsin entautha tou theou pareilēphotos, alla tēs peristeras, hote tēn apheleian kai to praon tēs neas epiphaneias tou pneumatos ebouleto deixai tǭ tēs peristeras homoiōmati.

God took here not a human likeness but that of a dove, since he wished to show, by the likeness of the dove, the simplicity and gentleness of the new manifestation of the Spirit.

Luke 3:22 (allusion, high confidence)

Notes and citation

Summary: The Spirit appeared as a dove to show the simplicity and gentleness of his new manifestation.

  • Catena on Luke 3:22, with the lemma “of Clement the Presbyter.”

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 57 (GCS 17 17:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-57). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-57) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 58

58GCS 17 17:227

Τάχα δὲ διὰ τοῦ ἰῶτα καὶ τῆς κεραίας ἡ δικαιοσύνη κέκραγεν αὐτοῦ· «ἐὰν ὀρθοὶ πρός με ἥκητε, κἀγὼ ὀρθὸς πρὸς ὑμᾶς· ἐὰν πλάγιοι πορεύησθε, κἀγὼ πλάγιος, λέγει κύριος τῶν δυνάμεων», τὰς ἐπιπλήξεις τῶν ἁμαρτωλῶν πλαγίας αἰνιττόμενος ὁδούς. ἡ γὰρ εὐθεῖα καὶ κατὰ φύσιν, ἣν αἰνίττεται τὸ ἰῶτα τοῦ Ἰησοῦ, ἡ ἀγαθωσύνη αὐτοῦ, ἡ πρὸς τοὺς ἐξ ὑπακοῆς πεπιστευκότας ἀκίνητός τε καὶ ἀρρεπής. «οὐ μὴ οὖν παρέλθῃ ἀπὸ τοῦ νόμου οὔτε τὸ ἰῶτα οὔτε ἡ κεραία», τουτέστιν οὔτε ἡ τοῖς εὐθέσι κατάλληλος ἐπαγγελία οὔτε ἡ τοῖς πλαγιάζουσιν ἠπειλημένη κόλασις. «ἀγαθύνει γὰρ τοῖς εὐθέσι κύριος· τοὺς δὲ ἐκκλίνοντας εἰς τὰς στραγγαλιὰς ἀπάγει μετὰ τῶν ἐργαζομένων τὴν ἀνομίαν.» καὶ «μετὰ ἀθῴου ἀθῷός ἐστι καὶ μετὰ στρεβλοῦ διαστρέφει»· καὶ «τοῖς σκολιοῖς σκολιὰς ὁδοὺς ἀποστέλλεις».

Tacha de dia tou iōta kai tēs keraias hē dikaiosynē kekragen autou; «ean orthoi pros me hēkēte, kagō orthos pros hymas; ean plagioi poreuēsthe, kagō plagios, legei kyrios tōn dynameōn», tas epiplēxeis tōn hamartōlōn plagias ainittomenos hodous. hē gar eutheia kai kata physin, hēn ainittetai to iōta tou Iēsou, hē agathōsynē autou, hē pros tous ex hypakoēs pepisteukotas akinētos te kai arrepēs. «ou mē oun parelthę̄ apo tou nomou oute to iōta oute hē keraia», toutestin oute hē tois euthesi katallēlos epangelia oute hē tois plagiazousin ēpeilēmenē kolasis. «agathynei gar tois euthesi kyrios; tous de ekklinontas eis tas strangalias apagei meta tōn ergazomenōn tēn anomian.» kai «meta athǭou athǭos esti kai meta streblou diastrephei»; kai «tois skoliois skolias hodous apostelleis».

Perhaps through the iota and the stroke his righteousness has cried out: “If you come to me upright, I too will be upright toward you; if you walk crookedly, I too will be crooked, says the Lord of hosts,” hinting at the rebukes of sinners as crooked ways. For the straight way, which accords with nature, at which the iota of Jesus hints, is his goodness, unmoved and unswerving toward those who have believed out of obedience. “Not the iota nor the stroke shall pass from the law,” that is, neither the promise suited to the upright nor the punishment threatened against those who turn aside. “For the Lord does good to the upright; but those who turn aside into crooked ways he will lead away with the workers of lawlessness.” And “with the innocent he is innocent, and with the crooked he is perverse”; and “to the crooked you send crooked ways.”

Lev 26:23–24 (echo, low confidence) · Matt 5:18 (quotation, high confidence) · Ps 125:4–5 (124:4-Ps LXX) (quotation, high confidence) · Ps 18:25–26 (17:26-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The iota and the stroke of Matt 5:18 are read as God's straight goodness toward the upright and his crooked dealings with the crooked.

  • Stählin, p. 227, from a source not transcribed in the staging. The first half closely parallels Clement, Paed. 1.9.85, already published; the rest is not there. The first quotation is not identified in Scripture (cf. Lev 26:23–24); Matt 5:18; Ps 125:4–5 (124:4–5 LXX); Ps 18:25–26 (17:26–27 LXX). The last quotation is not identified.

Extrabiblical texts: Clement of Alexandria, Paed. 1.9.85 (The Instructor; echo)

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 58 (GCS 17 17:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-58). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-58) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.

Chapter 68

68GCS 17 17:229

Ἐπιστήμη τίς ἐστιν ἡ Χριστιανικὴ θεοσέβεια. ὅνπερ δὴ τρόπον ἑκάστης ἐπιστήμης ἴδιοι λόγοι εἰσί, καθ' οὓς τῷ ἀναλαμβάνοντι περιγίνεται τὸ κατ' αὐτοὺς ἐπάγγελμα· οἷον ῥητορικὴ μὲν ἀπὸ τῶν ῥητορικῶν λόγων, ἰατρικὴ δὲ ἀπὸ τῶν ἰατρικῶν. οὕτως καὶ ἡ Χριστιανικὴ ἐπιστήμη ἀπὸ τῶν κατ' αὐτὴν λόγων περιγίνεται. ἴδιοι γὰρ καὶ οἱ Χριστιανικοὶ λόγοι εἰσίν. ὥσπερ οὖν οὐκ ἔστι τοὺς ῥητορικοὺς λόγους ἀναλαμβάνοντα ἰατρὸν γενέσθαι ἢ τοὺς ἰατρικοὺς ῥήτορα, οὕτως οὐδὲ Χριστιανὸν ἀπ' ἄλλων λόγων ἢ ἀπὸ τῶν Χριστιανῶν. δι' ὃ φημι τοὺς βουλομένους Χριστιανοὺς εἶναι δεῖν μόνους τοὺς τοῦ Χριστοῦ λόγους ἀναλαμβάνειν καὶ μὴ δι' ἑτέρων ζητεῖν τοῦτό γε αὐτοῖς περιγενέσθαι.

Epistēmē tis estin hē Christianikē theosebeia. honper dē tropon hekastēs epistēmēs idioi logoi eisi, kath' hous tǭ analambanonti periginetai to kat' autous epangelma; hoion rhētorikē men apo tōn rhētorikōn logōn, iatrikē de apo tōn iatrikōn. houtōs kai hē Christianikē epistēmē apo tōn kat' autēn logōn periginetai. idioi gar kai hoi Christianikoi logoi eisin. hōsper oun ouk esti tous rhētorikous logous analambanonta iatron genesthai ē tous iatrikous rhētora, houtōs oude Christianon ap' allōn logōn ē apo tōn Christianōn. di' ho phēmi tous boulomenous Christianous einai dein monous tous tou Christou logous analambanein kai mē di' heterōn zētein touto ge autois perigenesthai.

Christian piety is a kind of knowledge. Just as each field of knowledge has its own teachings, by which the one who takes them up attains what it professes (rhetoric, for example, from rhetorical teachings, and medicine from medical ones), so Christian knowledge too is attained from its own teachings. For the Christian teachings are also distinct. Just as, then, one who takes up rhetorical teachings cannot become a physician, or one who takes up medical teachings an orator, so neither can one become a Christian from any teachings other than the Christian ones. Therefore I say that those who wish to be Christians must take up only the teachings of Christ, and not seek to attain this through others.

Notes and citation

Summary: As each art is learned from its own teachings, one becomes a Christian only through the teachings of Christ.

  • Sacra Parallela 317 Holl, with the lemma “of the same.” Stählin's note places it after an excerpt from the Paedagogus (2.60.5); its wording is not in the published Paedagogus.

Cite (SBL): Clement of Alexandria, Frag. (Stählin) 3 68 (GCS 17 17:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-fragmenta-staehlin-graeca-3/33/#p-68). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-fragmenta-staehlin-graeca-3-68) · Report an error

Translation: Translated by Claude from the Greek and Latin (Stählin, GCS 17, 1909); compared afterwards with ANF 2 ('Fragments of Clemens Alexandrinus') where it has the fragment, otherwise re-read against the original.