The Instructor 1.8.62
Summary: Against those who say the God who threatens and punishes is not good, Clement answers that he became man out of love and hates nothing that he has made.
Greek text · Stählin 1:126–127
Ἐνταῦθα ἐπιφύονταί τινες οὐκ ἀγαθὸν εἶναι φάμενοι τὸν κύριον διὰ τὴν ῥάβδον καὶ τὴν ἀπειλὴν καὶ τὸν φόβον καὶ παρακούσαντες μέν, ὡς ἔοικε, τῆς γραφῆς ὧδέ που λεγούσης »καὶ ὁ φοβούμενος κύριον ἐπιστρέφει ἐπὶ καρδίαν αὐτοῦ«, ἐκλαθόμενοι δὲ τὸ μέγιστον αὐτοῦ τῆς φιλανθρωπίας, ὅτι διʼ ἡμᾶς ἄνθρωπος ἐγένετο. καὶ δὴ οἰκειότερον αὐτῷ ὁ προφήτης προσεύχεται διὰ τούτων »μνήσθητι ἡμῶν, ὅτι χοῦς ἐσμεν«, τουτέστι συμπάθησον ἡμῖν, ὅτι τὴν ἀσθένειαν τῆς σαρκὸς αὐτοπαθῶς ἐπείρασας. ταύτῃ γοῦν ἄριστος καὶ ἀνεπίληπτός ἐστιν ὁ παιδαγωγὸς ὁ κύριος, τῇ ἑκάστου τῶν ἀνθρώπων διʼ ὑπερβολὴν φιλανθρωπίας συμπαθήσας φύσει. »ἦν γὰρ οὐδὲν ὃ μισεῖ ὁ κύριος·« οὐ γὰρ δήπου μισεῖ μέν τι, βούλεται δὲ αὐτὸ εἶναι, ὃ μισεῖ, οὐδὲ βούλεται μέν τι μὴ εἶναι, αἴτιος δὲ γίνεται τοῦ εἶναι αὐτό, ὃ βούλεται μὴ εἶναι, οὐδὲ μὴν οὐ βούλεται μέν τι [μὴ] εἶναι, τὸ δὲ ἔστιν. εἴ τι ἄρα μισεῖ ὁ λόγος, βούλεται αὐτὸ μὴ εἶναι· οὐδὲν δὲ ἔστιν, ᾧ μὴ τὴν αἰτίαν τοῦ εἶναι ὁ θεὸς παρέχεται· οὐδὲν ἄρα μισεῖται ὑπὸ τοῦ θεοῦ. ἀλλʼ οὐδὲ ὑπὸ τοῦ λόγου· ἓν γὰρ ἄμφω, ὁ θεός, ὅτι εἶπεν »ἐν ἀρχῇ ὁ λόγος ἦν ἐν τῷ θεῷ, καὶ θεὸς ἦν ὁ λόγος.«
English · Claude translation
Here some attack us, saying that the Lord is not good because of the rod and the threat and the fear. They have not listened, it seems, to the Scripture when it says, “And whoever fears the Lord will turn to his heart,” and they have forgotten the greatest proof of his love for humankind: that he became man for our sake. And indeed the prophet prays to him more intimately in these words: “Remember us, that we are dust,” that is, sympathize with us, since you have experienced in your own person the weakness of the flesh. In this the Lord, the Instructor, is best and blameless: out of his surpassing love for humankind, he has sympathized with the nature of each human being. “For there was nothing that the Lord hates.” For surely he does not hate something and yet will that what he hates should exist; nor does he will something not to exist and yet become the cause of its existence, though he wills it not to exist; nor does he will something not to exist, and yet it exists. If, then, the Word hates something, he wills it not to exist; but nothing exists to which God does not give the cause of its existence; so nothing is hated by God. Nor by the Word; for both are one, God, since it says, “In the beginning the Word was in God, and the Word was God.”
About this passage
Notes
Translation notes
- The opponents are probably Marcionites, who distinguished the just God of the Old Testament from the good God revealed by Christ.
- The quotations are Sir 21:6, Ps 103:14 (102:14 LXX), Wis 11:24 (loosely), and John 1:1 (with “in God” for “with God”); the allusion is Heb 4:15.
Cite this passage
Clement of Alexandria, Paed. 1.8.62 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/1/8/62/).
Plain text
Clement of Alexandria, Paed. 1.8.62 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/1/8/62/).
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