Who Is the Rich Man That Is Saved? 1.1–19.6
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 1
1.1Stählin 3:156
Οἱ μὲν τοὺς ἐγκωμιαστικοὺς λόγους τοῖς πλουσίοις δωροφοροῦντες οὐ μόνον κόλακες καὶ ἀνελεύθεροι δικαίως ἂν ἔμοιγε κρίνεσθαι δοκοῖεν, ὡς ἐπὶ πολλῷ προσποιούμενοι χαρίσασθαι τὰ ἀχάριστα.
Hoi men tous enkōmiastikous logous tois plousiois dōrophorountes ou monon kolakes kai aneleutheroi dikaiōs an emoige krinesthai dokoien, hōs epi pollǭ prospoioumenoi charisasthai ta acharista.
Those who bring speeches of praise as gifts to the rich would rightly seem to me to deserve to be judged not only flatterers and servile, since they pretend to bestow as a great favor what is no favor at all,
Notes and citation
Summary: Those who flatter the rich with praise are servile.
- The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 1.1 (Stählin 3:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-1-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
1.2Stählin 3:156
ἀλλὰ καὶ ἀσεβεῖς καὶ ἐπίβουλοι· ἀσεβεῖς μὲν, ὅτι παρέντες αἰνεῖν καὶ δοξάζειν τὸν μόνον τέλειον καὶ ἀγαθὸν θεόν, ἐξ οὗ τὰ πάντα καὶ διʼ οὗ τὰ πάντα καὶ εἰς ὃν τὰ πάντα, περιάπτουσι το........... τὸ γέρας ἀνθρώποις ἐνασ........... βίῳ κυλινδουμένοις.......
alla kai asebeis kai epibouloi; asebeis men, hoti parentes ainein kai doxazein ton monon teleion kai agathon theon, ex hou ta panta kai diʼ hou ta panta kai eis hon ta panta, periaptousi to........... to geras anthrōpois enas........... biǭ kylindoumenois.......
but also impious and treacherous: impious because, neglecting to praise and glorify the only perfect and good God, from whom are all things and through whom are all things and to whom are all things, they attach … the prize to men … wallowing in … life …
Textual problem in this passage: see the notes.
Rom 11:36 (echo, high confidence)
Notes and citation
Summary: Flatterers of the rich are impious, because they give to human beings the glory that belongs to God alone.
- The dots mark gaps where the single surviving manuscript is damaged; the edition prints them as dots, and the translation does not fill them. The phrase “from whom … to whom are all things” echoes Rom 11:36.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 1.2 (Stählin 3:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-1-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
1.3Stählin 3:156
τὸ κεφάλαιον ὑποκείμενον τῇ κρίσει τοῦ θεοῦ· ἐπίβουλοι δέ, ὅτι καὶ αὐτῆς τῆς περιουσίας καθʼ αὑτὴν ἱκανῆς οὔσης χαυνῶσαι τὰς ψυχὰς τῶν κεκτημένων καὶ διαφθεῖραι καὶ ἀποστῆσαι τῆς ὁδοῦ, διʼ ἧς ἐπιτυχεῖν ἔστι σωτηρίας, οἳ δὲ προσεκπλήσσουσι τὰς γνώμας τῶν πλουσίων ταῖς ἡδοναῖς τῶν ἀμέτρων ἐπαίνων ἐπαίροντες καὶ καθάπαξ τῶν ὅλων πραγμάτων πλὴν τοῦ πλούτου, διʼ ὃν θαυμάζονται. παρασκευάζοντες ὑπερφρονεῖν, τὸ δὴ τοῦ λόγου πῦρ ἐπὶ πῦρ μετοχετεύοντες, τύφῳ τῦφον ἐπαντλοῦντες καὶ ὄγκον πλούτῳ προσανατιθέντες βαρεῖ φύσει φορτίον βαρύτερον, οὗ μᾶλλον ἐχρῆν ἀφαιρεῖν καὶ περικόπτειν, ὡς σφαλεροῦ νοσήματος καὶ θανατηφόρου· τῷ γὰρ ὑψουμένῳ καὶ μεγαλυνομένῳ παραπέπηγεν ἀντίστροφος ἡ πρὸς τὸ ταπεινὸν μεταβολὴ καὶ πτῶσις, ὡς ὁ θεῖος διδάσκει λόγος.
to kephalaion hypokeimenon tę̄ krisei tou theou; epibouloi de, hoti kai autēs tēs periousias kathʼ hautēn hikanēs ousēs chaunōsai tas psychas tōn kektēmenōn kai diaphtheirai kai apostēsai tēs hodou, diʼ hēs epitychein esti sōtērias, hoi de prosekplēssousi tas gnōmas tōn plousiōn tais hēdonais tōn ametrōn epainōn epairontes kai kathapax tōn holōn pragmatōn plēn tou ploutou, diʼ hon thaumazontai. paraskeuazontes hyperphronein, to dē tou logou pyr epi pyr metocheteuontes, typhǭ typhon epantlountes kai onkon ploutǭ prosanatithentes barei physei phortion baryteron, hou mallon echrēn aphairein kai perikoptein, hōs sphalerou nosēmatos kai thanatēphorou; tǭ gar hypsoumenǭ kai megalynomenǭ parapepēgen antistrophos hē pros to tapeinon metabolē kai ptōsis, hōs ho theios didaskei logos.
the chief thing, which is subject to the judgment of God. They are treacherous because, although wealth by itself is enough to puff up the souls of its possessors, to corrupt them and turn them aside from the way by which salvation can be reached, these people further dazzle the minds of the rich with the pleasures of immoderate praise, exalting them and preparing them to despise absolutely everything except the wealth for which they are admired. As the proverb says, they channel fire onto fire, pour pride upon pride, and load wealth, a heavy thing by nature, with a heavier burden of arrogance, when they ought rather to take it away and cut it back as a dangerous and deadly disease. For to the one who is exalted and magnified the opposite change is attached, a turn to humiliation and a fall, as the divine Word teaches.
Textual problem in this passage: see the notes.
Matt 23:12 (echo, high confidence) · Luke 14:11 (echo, medium confidence)
Notes and citation
Summary: Flatterers are treacherous, because they inflame the pride that wealth already produces, when they should cut it away; the exalted will be humbled.
- The opening words complete a sentence broken by the manuscript gap in 1.2. The last clause echoes Matt 23:12 (Luke 14:11).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 1.3 (Stählin 3:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-1-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
1.4Stählin 3:156
ἐμοὶ δὲ φαίνεται μακρῷ φιλανθρωπότερον εἶναι τοῦ θεραπεύειν............ τοὺς πλουτοῦντας.......... ἐπὶ κακῷ τὸ συναίρεσθαι.......... τὴν σωτηρίαν αὐτοῖς.............. ἅπαντα τὸν δυνατὸν τρόπον, τοῦτο μὲν ἐξαιτουμένους παρὰ θεοῦ τοῦ βεβαίως καὶ ἡδέως τοῖς ἑαυτοῦ τέκνοις τὰ τοιαῦτα προϊεμένου, τοῦτο δὲ λόγῳ διὰ τῆς χάριτος τοῦ σωτῆρος ἰωμένους τὰς ψυχὰς αὐτῶν, φωτίζοντας καὶ προσάγοντας ἐπὶ τὴν τῆς ἀληθείας κτῆσιν, ἧς ὁ τυχὼν καὶ ἔργοις ἀγαθοῖς ἐλλαμπρυνόμενος μόνος τὸ βραβεῖον τῆς αἰωνίου ζωῆς ἀναιρήσεται.
emoi de phainetai makrǭ philanthrōpoteron einai tou therapeuein............ tous ploutountas.......... epi kakǭ to synairesthai.......... tēn sōtērian autois.............. hapanta ton dynaton tropon, touto men exaitoumenous para theou tou bebaiōs kai hēdeōs tois heautou teknois ta toiauta proïemenou, touto de logǭ dia tēs charitos tou sōtēros iōmenous tas psychas autōn, phōtizontas kai prosagontas epi tēn tēs alētheias ktēsin, hēs ho tychōn kai ergois agathois ellamprynomenos monos to brabeion tēs aiōniou zōēs anairēsetai.
To me it seems far more humane, instead of flattering … the rich … to their harm, to help … their salvation … in every possible way: on the one hand by asking it of God, who surely and gladly grants such things to his own children; on the other by healing their souls with the Word through the grace of the Savior, enlightening them and leading them to the possession of the truth. Whoever obtains it and is made illustrious by good works will alone carry off the prize of eternal life.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The truly loving course is to help the rich toward salvation, by prayer to God and by teaching that leads them to the truth and to good works.
- The dots mark gaps in the manuscript.
Cite (SBL): Clement of Alexandria, Quis div. 1.4 (Stählin 3:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-1-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
1.5Stählin 3:156
δεῖται δὲ καὶ ἡ εὐχὴ ψυχῆς εὐρώστου καὶ λιπαροῦς ἄχρι τῆς ἐσχάτης ἡμέρας τοῦ βίου συμμεμετρημένης καὶ ἡ πολιτεία διαθέσεως χρηστῆς καὶ μονίμου καὶ πάσαις ταῖς ἐντολαῖς τοῦ σωτῆρος ἐπεκτεινομένης.
deitai de kai hē euchē psychēs eurōstou kai liparous achri tēs eschatēs hēmeras tou biou symmemetrēmenēs kai hē politeia diatheseōs chrēstēs kai monimou kai pasais tais entolais tou sōtēros epekteinomenēs.
But prayer needs a soul that is strong and persevering, measured out to the last day of life; and the way of life needs a good and steadfast disposition that reaches out to all the commandments of the Savior.
Notes and citation
Summary: Prayer needs perseverance to the end of life, and conduct needs a steady will to keep all the Savior's commandments.
Cite (SBL): Clement of Alexandria, Quis div. 1.5 (Stählin 3:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-1-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 2
2.1Stählin 3:156
Κινδυνεύει δὲ οὐχ ἁπλοῦν τι εἶναι τὸ αἴτιον τοῦ τὴν σωτηρίαν χαλεπωτέραν τοῖς πλουτοῦσι δοκεῖν ἢ τοῖς ἀχρημάτοις τῶν ἀνθρώπων, ἀλλὰ ποικίλον.
Kindyneuei de ouch haploun ti einai to aition tou tēn sōtērian chalepōteran tois ploutousi dokein ē tois achrēmatois tōn anthrōpōn, alla poikilon.
It may be that the reason why salvation seems harder for the rich than for people without money is not a single one but manifold.
Notes and citation
Summary: There are several reasons why salvation seems harder for the rich.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 2.1 (Stählin 3:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-2-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
2.2Stählin 3:156–161
οἱ μὲν γὰρ αὐτόθεν καὶ προχείρως ἀκούσαντες τῆς τοῦ κυρίου φωνῆς, ὅτι ῥᾷον κάμηλος διὰ τρήματος ῥαφίδος διεκδύσεται ἢ πλούσιος εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀπογνόντες ἑαυτοὺς ὡς οὐ βιωσόμενοι, τῷ κόσμῳ πάντα χαριζόμενοι καὶ τῆς ἐνταῦθα ζωῆς ὡς μόνης ἑαυτοῖς ὑπολειπομένης ἐκκρεμασθέντες ἀπέστησαν πλέον τῆς ἐκεῖ ὁδοῦ, μηκέτι πολυπραγμονήσαντες μήτε τίνας τοὺς πλουσίους ὁ δεσπότης καὶ διδάσκαλος προσαγορεύει μήτε ὅπως τὸ ἀδύνατον ἐν ἀνθρώποις δυνατὸν γίνεται.
hoi men gar autothen kai procheirōs akousantes tēs tou kyriou phōnēs, hoti rhąon kamēlos dia trēmatos rhaphidos diekdysetai ē plousios eis tēn basileian tōn ouranōn, apognontes heautous hōs ou biōsomenoi, tǭ kosmǭ panta charizomenoi kai tēs entautha zōēs hōs monēs heautois hypoleipomenēs ekkremasthentes apestēsan pleon tēs ekei hodou, mēketi polypragmonēsantes mēte tinas tous plousious ho despotēs kai didaskalos prosagoreuei mēte hopōs to adynaton en anthrōpois dynaton ginetai.
For some, hearing the Lord's saying straight off and carelessly, that a camel will more easily pass through the eye of a needle than a rich man into the kingdom of heaven, have despaired of themselves as not destined to live; surrendering everything to the world and clinging to life here as the only one left them, they have gone further from the way to the life there, no longer inquiring whom the Master and Teacher calls rich, nor how what is impossible with men becomes possible.
Mark 10:25 (allusion, high confidence) · Matt 19:24 (allusion, medium confidence) · Mark 10:27 (allusion, high confidence)
Notes and citation
Summary: Some rich people, hearing that a camel passes through a needle's eye more easily, despair of salvation and give themselves entirely to this world.
- The allusions are Mark 10:25 (Matt 19:24; Luke 18:25) and Mark 10:27.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 2.2 (Stählin 3:156–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-2-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
2.3Stählin 3:161
ἄλλοι δὲ τοῦτο μὲν συνῆκαν ὀρθῶς καὶ προσηκόντως, τῶν δὲ ἔργων τῶν εἰς τὴν σωτηρίαν ἀναφερόντων ὀλιγωρήσαντες οὐ παρεσκευάσαντο τὴν δέουσαν παρασκευὴν εἰς τὸ τῶν ἐλπιζομένων τυχεῖν.
alloi de touto men synēkan orthōs kai prosēkontōs, tōn de ergōn tōn eis tēn sōtērian anapherontōn oligōrēsantes ou pareskeuasanto tēn deousan paraskeuēn eis to tōn elpizomenōn tychein.
Others understood this rightly and fittingly, but, neglecting the works that lead to salvation, did not make the preparation needed to obtain what they hope for.
Notes and citation
Summary: Others understand the saying rightly but neglect the good works needed for salvation.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 2.3 (Stählin 3:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-2-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
2.4Stählin 3:161
λέγω δὲ ταῦτα. ἑκάτερα περὶ τῶν πλουσίων τῶν καὶ τῆς δυνάμεως τοῦ σωτῆρος καὶ τῆς ἐπιφανοῦς σωτηρίας ᾐσθημένων, τῶν δὲ ἀμυήτων τῆς ἀληθείας ὀλίγον μοι μέλει. Χρὴ τοίνυν τοὺς φιλαλήθως καὶ φιλαδέλφως................
legō de tauta. hekatera peri tōn plousiōn tōn kai tēs dynameōs tou sōtēros kai tēs epiphanous sōtērias ę̄sthēmenōn, tōn de amyētōn tēs alētheias oligon moi melei. Chrē toinyn tous philalēthōs kai philadelphōs................
I say both of these things about the rich who have perceived the Savior's power and his manifest salvation; for those uninitiated into the truth I care little. It is necessary, then, for those who … with love of truth and love of the brethren …
Textual problem in this passage: see the notes.
Notes and citation
Summary: Clement is speaking about rich believers, not about unbelievers; those who love the truth and the brethren have a duty toward them.
- The dots mark a gap in the manuscript; the sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 2.4 (Stählin 3:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-2-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 3
3.1Stählin 3:161
καὶ μήτε καταθρασυνομένους αὐθάδως τῶν πλουσίων κλητῶν μήτε αὖ πάλιν ὑποπίπτοντας αὐτοῖς διὰ οἰκείαν φιλοκέρδειαν, πρῶτον μὲν αὐτῶν ἐξαιρεῖν τῷ λόγῳ τὴν κενὴν ἀπόγνωσιν καὶ δηλοῦν μετὰ τῆς δεούσης ἐξηγήσεως τῶν λογίων τοῦ κυρίου διότι οὐκ ἀποκέκοπται τέλεον αὐτοῖς ἡ κληρονομία τῆς βασιλείας τῶν οὐρανῶν, ἐὰν ὑπακούσωσι ταῖς ἐντολαῖς·
kai mēte katathrasynomenous authadōs tōn plousiōn klētōn mēte au palin hypopiptontas autois dia oikeian philokerdeian, prōton men autōn exairein tǭ logǭ tēn kenēn apognōsin kai dēloun meta tēs deousēs exēgēseōs tōn logiōn tou kyriou dioti ouk apokekoptai teleon autois hē klēronomia tēs basileias tōn ouranōn, ean hypakousōsi tais entolais;
neither insolently to treat the rich who have been called with arrogance, nor again to fawn on them out of their own love of gain, but first to remove from them by the Word their empty despair, and to show, with the needed interpretation of the Lord's sayings, that the inheritance of the kingdom of heaven is not entirely cut off from them if they obey the commandments.
Notes and citation
Summary: Christians should neither despise nor flatter the rich, but first free them from despair by showing that the kingdom is open to them if they obey the commandments.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 3.1 (Stählin 3:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-3-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
3.2Stählin 3:161
εἶθʼ ὁπόταν μάθωσιν ὡς ἀδεὲς δεδίασι δέος καὶ ὅτι βουλομένους αὐτοὺς ὁ σωτὴρ ἀσμένως δέχεται, τότε καὶ προδεικνύναι καὶ μυσταγωγεῖν, ὅπως ἂν καὶ διʼ οἵων ἔργων τε καὶ διαθέσεων ἐπαύραιντο τῆς ἐλπίδος, ὡς οὔτʼ ἀμηχάνου καθεστώσης αὐτοῖς οὔτε τοὐναντίον εἰκῇ
eithʼ hopotan mathōsin hōs adees dediasi deos kai hoti boulomenous autous ho sōtēr asmenōs dechetai, tote kai prodeiknynai kai mystagōgein, hopōs an kai diʼ hoiōn ergōn te kai diatheseōn epaurainto tēs elpidos, hōs outʼ amēchanou kathestōsēs autois oute tounantion eikę̄
Then, when they have learned that they fear a groundless fear and that the Savior gladly receives them if they are willing, one should show them in advance and initiate them into how, and by what works and dispositions, they may enjoy what they hope for, since it is neither impossible for them nor, on the other hand, obtained at random
Notes and citation
Summary: Once freed from groundless fear, the rich should be taught what works and dispositions lead to the hoped-for salvation.
- The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 3.2 (Stählin 3:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-3-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
3.3Stählin 3:161
περιγινομένης. ἀλλʼ ὅνπερ τρόπον ἔχει τὸ τῶν ἀθλητῶν, ἵνα μικρὰ καὶ ἐπίκηρα μεγάλοις καὶ ἀφθάρτοις παραβάλωμεν, τουτὶ καὶ ἐφʼ ἑαυτοῦ ὁ κατὰ κόσμον πλουτῶν λογιζέσθω.
periginomenēs. allʼ honper tropon echei to tōn athlētōn, hina mikra kai epikēra megalois kai aphthartois parabalōmen, touti kai ephʼ heautou ho kata kosmon ploutōn logizesthō.
by chance. But in the way it is with athletes (to compare small and perishable things with great and incorruptible ones), let the one who is rich in the world's goods consider this in his own case too.
Notes and citation
Summary: The rich should think of their situation as athletes think of theirs.
- The first words complete the sentence begun in the previous section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 3.3 (Stählin 3:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-3-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
3.4Stählin 3:161
καὶ γὰρ ἐκείνων ὁ μὲν ὅτι δυνήσεται νικᾶν καὶ στεφάνων τυγχάνειν ἀπελπίσας οὐδʼ ὅλως ἐπὶ τὴν ἄθλησιν ἀπεγράψατο. ὁ δὲ ταύτην μὲν ἐμβαλόμενος τῇ γνώμῃ τὴν ἐλπίδα, πόνους δὲ καὶ γυμνάσια καὶ τροφὰς μὴ προσιέμενος προσφόρους, ἀστεφάνωτος διεγένετο καὶ διήμαρτε τῶν ἐλπίδων.
kai gar ekeinōn ho men hoti dynēsetai nikan kai stephanōn tynchanein apelpisas oudʼ holōs epi tēn athlēsin apegrapsato. ho de tautēn men embalomenos tę̄ gnōmę̄ tēn elpida, ponous de kai gymnasia kai trophas mē prosiemenos prosphorous, astephanōtos diegeneto kai diēmarte tōn elpidōn.
For among athletes, one who has given up hope of being able to win and gain crowns does not even enter his name for the contest; another, who has cast this hope into his mind but does not undertake the labors, exercises, and suitable diet, goes away uncrowned and misses his hopes.
Notes and citation
Summary: An athlete who despairs never competes, and one who hopes but does not train never wins.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 3.4 (Stählin 3:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-3-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
3.5Stählin 3:161
οὕτως τις καὶ τὴν ἐπίγειον ταύτην περιβεβλημένος περιβολὴν μήτε τὴν ἀρχὴν ἑαυτὸν τῶν ἄθλων τοῦ σωτῆρος ἐκκηρυσσέτω, πιστός γε ὢν καὶ τὸ μεγαλεῖον συνορῶν τῆς τοῦ θεοῦ φιλανθρωπίας, μήτε μὴν αὖθις ἀνάσκητος καὶ ἀναγώνιστος μείνας ἀκονιτὶ κἀνιδρωτὶ τῶν στεφάνων τῆς ἀφθαρσίας ἐλπιζέτω μεταλαβεῖν·
houtōs tis kai tēn epigeion tautēn peribeblēmenos peribolēn mēte tēn archēn heauton tōn athlōn tou sōtēros ekkēryssetō, pistos ge ōn kai to megaleion synorōn tēs tou theou philanthrōpias, mēte mēn authis anaskētos kai anagōnistos meinas akoniti kanidrōti tōn stephanōn tēs aphtharsias elpizetō metalabein;
So too let one who is clothed with this earthly wealth neither shut himself out from the start from the Savior's contests, if he is a believer and perceives the greatness of God's love for mankind, nor again hope to share in the crowns of incorruption while remaining untrained and without contest, without dust and without sweat.
1 Cor 9:25 (echo, medium confidence)
Notes and citation
Summary: The rich believer should neither exclude himself from salvation nor expect it without effort.
- “Without dust and without sweat” (ἀκονιτὶ κἀνιδρωτί) are athletic terms: winning without a fight.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 3.5 (Stählin 3:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-3-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
3.6Stählin 3:161–162
ἀλλʼ αὑτὸν ὑποβαλέτω φέρων γυμναστῇ μὲν τῷ λόγῳ. ἀγωνοθέτῃ δὲ τῷ Χριστῷ· τροφὴ δὲ αὐτῷ καὶ ποτὸν γενέσθω τεταγμένον ἡ καινὴ διαθήκη τοῦ κυρίου. γυμνάσια δὲ αἱ ἐντολαί. εὐσχημοσύνη δὲ καὶ κόσμος αἱ καλαὶ διαθέσεις, ἀγάπη, πίστις. ἐλπίς, γνῶσις ἀληθείας............. πραότης, εὐσπλαγχνία, σεμνότης, ἵνʼ, ὅταν ἡ ἐσχάτη σάλπιγξ ὑποσημήνῃ τοῦ δρόμου καὶ τῆς ἐντεῦθεν ἐξόδου καθάπερ ἐκ σταδίου τοῦ βίου, μετʼ ἀγαθοῦ τοῦ συνειδότος τῷ ἀθλοθέτῃ παραστῇ νικηφόρος, ὡμολογημένος τῆς ἄνω πατρίδος ἄξιος, εἰς ἣν μετὰ στεφάνων καὶ κηρυγμάτων ἀγγελικῶν ἐπανέρχεται.
allʼ hauton hypobaletō pherōn gymnastę̄ men tǭ logǭ. agōnothetę̄ de tǭ Christǭ; trophē de autǭ kai poton genesthō tetagmenon hē kainē diathēkē tou kyriou. gymnasia de hai entolai. euschēmosynē de kai kosmos hai kalai diatheseis, agapē, pistis. elpis, gnōsis alētheias............. praotēs, eusplanchnia, semnotēs, hinʼ, hotan hē eschatē salpinx hyposēmēnę̄ tou dromou kai tēs enteuthen exodou kathaper ek stadiou tou biou, metʼ agathou tou syneidotos tǭ athlothetę̄ parastę̄ nikēphoros, hōmologēmenos tēs anō patridos axios, eis hēn meta stephanōn kai kērygmatōn angelikōn epanerchetai.
Rather, let him submit himself to the Word as his trainer and to Christ as the president of the games. Let his appointed food and drink be the new covenant of the Lord; his exercises, the commandments; his grace and adornment, the fair dispositions: love, faith, hope, knowledge of the truth, … gentleness, compassion, dignity; so that when the last trumpet sounds for the race and the departure from here, as from the stadium of life, he may stand victorious with a good conscience before the Judge of the games, acknowledged worthy of the fatherland above, into which he returns with crowns and the proclamations of angels.
Textual problem in this passage: see the notes.
1 Cor 15:52 (allusion, high confidence) · 1 Cor 9:24 (echo, medium confidence) · 2 Tim 4:7 (echo, medium confidence) · 2 Tim 4:8 (echo, medium confidence) · 1 Cor 13:13 (echo, medium confidence)
Notes and citation
Summary: The rich believer should train under Christ, with the new covenant as food and the commandments as exercise, so as to win the crown of heaven at the last trumpet.
- The dots mark a gap in the manuscript. “The last trumpet” is 1 Cor 15:52; the athletic image recalls 1 Cor 9:24–25 and 2 Tim 4:7–8.
Notes on the original text
- Digital text corrected (iota subscript missing): γυμναστῇ μὲν τῶ λόγῳ → γυμναστῇ μὲν τῷ λόγῳ.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 3.6 (Stählin 3:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-3-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 4
4.1Stählin 3:162
Δοίη τοίνυν ἡμῖν ὁ σωτὴρ ἐντεῦθεν ἀρξαμένοις τοῦ λόγου τἀληθῆ καὶ τὰ πρέποντα καὶ τὰ σωτήρια συμβαλέσθαι τοῖς ἀδελφοῖς πρός τε τὴν ἐλπίδα πρῶτον αὐτὴν καὶ δεύτερον πρὸς τὴν τῆς ἐλπίδος προσαγωγήν.
Doiē toinyn hēmin ho sōtēr enteuthen arxamenois tou logou talēthē kai ta preponta kai ta sōtēria symbalesthai tois adelphois pros te tēn elpida prōton autēn kai deuteron pros tēn tēs elpidos prosagōgēn.
May the Savior grant us, then, beginning our discourse from here, to contribute to the brethren what is true, fitting, and saving, first for hope itself, and second for access to what is hoped for.
Notes and citation
Summary: Clement prays that the Savior will help him give the brethren a true and saving account of hope.
Topics: Prayer
Cite (SBL): Clement of Alexandria, Quis div. 4.1 (Stählin 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-4-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
4.2Stählin 3:162
ὃ δὲ χαρίζεται δεομένοις καὶ αἰτοῦντας διδάσκει καὶ λύει τὴν ἄγνοιαν καὶ τὴν ἀπόγνωσιν ἀποσείεται, τοὺς αὐτοὺς πάλιν εἰσάγων λόγους περὶ τῶν πλουσίων. ἑαυτῶν ἑρμηνέας γινομένους καὶ ἐξηγητὰς ἀσφαλεῖς.
ho de charizetai deomenois kai aitountas didaskei kai lyei tēn agnoian kai tēn apognōsin aposeietai, tous autous palin eisagōn logous peri tōn plousiōn. heautōn hermēneas ginomenous kai exēgētas asphaleis.
He grants it to those who ask, teaches those who inquire, dispels ignorance and shakes off despair, bringing forward again the very words about the rich, which become their own interpreters and safe expositors.
Notes and citation
Summary: The Savior answers prayer; his own words about the rich interpret themselves.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 4.2 (Stählin 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-4-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
4.3Stählin 3:162
οὐδὲν γὰρ οἷον αὐτῶν αὖθις ἀκοῦσαι τῶν ῥητῶν. ἅπερ ἡμᾶς ἐν τοῖς εὐαγγελίοις ἄχρι νῦν διετάρασσεν ἀβασανίστως καὶ διημαρτημένως ὑπὸ νηπιότητος ἀκροωμένους.
ouden gar hoion autōn authis akousai tōn rhētōn. haper hēmas en tois euangeliois achri nyn dietarassen abasanistōs kai diēmartēmenōs hypo nēpiotētos akroōmenous.
For there is nothing like hearing the very sayings again, which up to now have troubled us in the Gospels because we heard them without examination and mistakenly, through childishness.
Notes and citation
Summary: The sayings about wealth trouble us because we have heard them without examining them.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 4.3 (Stählin 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-4-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
4.4Stählin 3:162
»ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσελθών τις ἐγονυπέτει λέγων·
»ekporeuomenou autou eis hodon proselthōn tis egonypetei legōn;
“As he was going out on the way, a man came up and knelt before him, saying,
Mark 10:17 (quotation, high confidence)
Notes and citation
Summary: Mark's account of the rich man begins: a man kneels before Jesus.
- Clement quotes Mark 10:17–31 in full (4.4–4.10), with many readings that differ from the standard text of Mark.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 4.4 (Stählin 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-4-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
4.5Stählin 3:162
›διδάσκαλε ἀγαθέ, τί ποιήσω, ἵνα ζωὴν αἰώνιον κληρονομήσω;‹ ὁ δὲ Ἰησοῦς λέγει· τί με ἀγαθὸν λέγεις; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός.
›didaskale agathe, ti poiēsō, hina zōēn aiōnion klēronomēsō?‹ ho de Iēsous legei; ti me agathon legeis? oudeis agathos ei mē heis ho theos.
‘Good Teacher, what shall I do to inherit eternal life?’ And Jesus says, ‘Why do you call me good? No one is good but one, God.
Mark 10:17 (quotation, high confidence) · Mark 10:18 (quotation, high confidence)
Notes and citation
Summary: The man asks how to inherit eternal life; Jesus answers that only God is good.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 4.5 (Stählin 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-4-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
4.6Stählin 3:162
τὰς ἐντολὰς οἶδας· μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα ὃ δὲ ἀποκριθεὶς λέγει αὐτῷ· ›πάντα ταῦτα ἐφύλαξα ἐκ νεότητός μου.
tas entolas oidas; mē moicheusę̄s, mē phoneusę̄s, mē klepsę̄s, mē pseudomartyrēsę̄s, tima ton patera sou kai tēn mētera ho de apokritheis legei autǭ; ›panta tauta ephylaxa ek neotētos mou.
You know the commandments: do not commit adultery, do not murder, do not steal, do not bear false witness, honor your father and mother.’ And he answered and said to him, ‘All these I have kept from my youth.’
Mark 10:19 (quotation, high confidence) · Mark 10:20 (quotation, high confidence)
Notes and citation
Summary: Jesus lists the commandments; the man says he has kept them from his youth.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 4.6 (Stählin 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-4-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
4.7Stählin 3:162
ὁ δὲ Ἰησοῦς ἐμβλέψας ἠγάπησεν αὐτὸν καὶ εἶπεν· ›ἕν σοι ὑστερεῖ· εἰ θέλεις τέλειος εἶναι, πώλησον ὅσα ἔχεις καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι.‹ ὃ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθε λυπούμενος·
ho de Iēsous emblepsas ēgapēsen auton kai eipen; ›hen soi hysterei; ei theleis teleios einai, pōlēson hosa echeis kai diados ptōchois, kai hexeis thēsauron en ouranǭ, kai deuro akolouthei moi.‹ ho de stygnasas epi tǭ logǭ apēlthe lypoumenos;
And Jesus, looking at him, loved him and said, ‘One thing you lack: if you wish to be perfect, sell what you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.’ But he was gloomy at the saying and went away grieving;
Mark 10:21 (quotation, high confidence) · Matt 19:21 (quotation, medium confidence) · Mark 10:22 (quotation, high confidence)
Notes and citation
Summary: Jesus, loving him, tells him to sell all and give to the poor; he goes away grieving.
- “If you wish to be perfect” is from Matt 19:21, combined with Mark's wording.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 4.7 (Stählin 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-4-7).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
4.8Stählin 3:162
ἦν γὰρ ἔχων χρήματα πολλὰ καὶ ἀγρούς. περιβλεψάμενος δὲ ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ· ›πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰσελεύσονται εἰς τὴν βασιλείαν τοῦ θεοῦ.‹ οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ.
ēn gar echōn chrēmata polla kai agrous. periblepsamenos de ho Iēsous legei tois mathētais autou; ›pōs dyskolōs hoi ta chrēmata echontes eiseleusontai eis tēn basileian tou theou.‹ hoi de mathētai ethambounto epi tois logois autou.
for he had many possessions and fields. And Jesus, looking around, says to his disciples, ‘How hard it will be for those who have riches to enter the kingdom of God!’ And the disciples were amazed at his words.
Mark 10:22 (quotation, high confidence) · Mark 10:23 (quotation, high confidence) · Mark 10:24 (quotation, high confidence)
Notes and citation
Summary: The man had great wealth; Jesus says how hard it is for the rich to enter the kingdom, and the disciples are amazed.
Notes on the original text
- Digital text corrected (word split in the digital text): οἱ τὰ χρήμα τα ἔχοντες → οἱ τὰ χρήματα ἔχοντες.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 4.8 (Stählin 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-4-8).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
4.9Stählin 3:162–163
πάλιν δὲ ὁ Ἰησοῦς ἀποκριθεὶς λέγει αὐτοῖς· ›τέκνα, πῶς δύσκολόν ἐστι τοὺς πεποιθότας ἐπὶ χρήμασιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν· εὐκόλως διὰ τῆς τρυμαλιᾶς τῆς βελόνης κάμηλος εἰσελεύσεται ἢ πλούσιος εἰς τὴν βασιλείαν τοῦ θεοῦ.‹ οἳ δὲ περισσῶς ἐξεπλήσσοντο καὶ ἔλεγον· ›τίς οὖν δύναται σωθῆναι;‹ ὃ δὲ ἐμβλέψας αὐτοῖς εἶπεν· ›ὅ τι παρὰ ἀνθρώποις ἀδύνατον, παρὰ θεῷ δυνατόν.‹ ἤρξατο ὁ Πέτρος λέγειν αὐτῷ·
palin de ho Iēsous apokritheis legei autois; ›tekna, pōs dyskolon esti tous pepoithotas epi chrēmasin eis tēn basileian tou theou eiselthein; eukolōs dia tēs trymalias tēs belonēs kamēlos eiseleusetai ē plousios eis tēn basileian tou theou.‹ hoi de perissōs exeplēssonto kai elegon; ›tis oun dynatai sōthēnai?‹ ho de emblepsas autois eipen; ›ho ti para anthrōpois adynaton, para theǭ dynaton.‹ ērxato ho Petros legein autǭ;
Again Jesus answered and said to them, ‘Children, how hard it is for those who trust in riches to enter the kingdom of God! A camel will more easily go through the eye of the needle than a rich man into the kingdom of God.’ And they were exceedingly astonished and said, ‘Who then can be saved?’ And he, looking at them, said, ‘What is impossible with men is possible with God.’ Peter began to say to him,
Mark 10:24 (quotation, high confidence) · Mark 10:25 (quotation, high confidence) · Mark 10:26 (quotation, high confidence) · Mark 10:27 (quotation, high confidence) · Mark 10:28 (quotation, high confidence)
Notes and citation
Summary: Jesus says a camel passes through a needle's eye more easily than a rich man enters the kingdom; what is impossible with men is possible with God.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 4.9 (Stählin 3:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-4-9).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
4.10Stählin 3:163
›ἴδε ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι.‹ ἀποκριθεὶς δὲ ὁ Ἰησοῦς [λέγγει]·› ἀμὴν ὑμῖν λέγω, ὃς ἂν ἀφῇ τὰ ἴδια καὶ γονεῖς καὶ ἀδελφοὺς καὶ χρήματα ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου. ἀπολήψεται ἑκατονταπλασίονα. νῦν ἐν τῷ καιρῷ τούτῳ ἀγροὺς καὶ χρήματα καὶ οἰκίας καὶ ἀδελφοὺς ἔχειν μετὰ διωγμὼν εἰς ποῦ· ἐν δὲ τῷ ἐρχομένῳ ζωή[ν] ἐστιν αἰώνιος. [ἐν δὲ] ἔσονται οἱ πρῶτοι ἔσχατοι καὶ οἱ ἔσχατοι πρῶτοι.«
›ide hēmeis aphēkamen panta kai ēkolouthēsamen soi.‹ apokritheis de ho Iēsous [lengei];› amēn hymin legō, hos an aphę̄ ta idia kai goneis kai adelphous kai chrēmata heneken emou kai heneken tou euangeliou. apolēpsetai hekatontaplasiona. nyn en tǭ kairǭ toutǭ agrous kai chrēmata kai oikias kai adelphous echein meta diōgmōn eis pou; en de tǭ erchomenǭ zōē[n] estin aiōnios. [en de] esontai hoi prōtoi eschatoi kai hoi eschatoi prōtoi.«
‘See, we have left everything and followed you.’ 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. Now in this time, to have fields and riches and houses and brothers with persecutions—to what end? But in the age to come there is eternal life. And the first will be last, and the last first.’”
Textual problem in this passage: see the notes.
Mark 10:28 (quotation, high confidence) · Mark 10:29 (quotation, high confidence) · Mark 10:30 (quotation, high confidence) · Mark 10:31 (quotation, high confidence)
Notes and citation
Summary: Peter says they have left everything; Jesus promises a hundredfold now, with persecutions, and eternal life in the age to come.
- The words translated “to what end?” (εἰς ποῦ) are probably corrupt in the single manuscript; the words in square brackets in the Greek are the editor's deletions.
Topics: Scripture and canon, Persecution
Cite (SBL): Clement of Alexandria, Quis div. 4.10 (Stählin 3:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-4-10).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 5
5.1Stählin 3:163
Ταῦτα μὲν ἐν τῷ κατὰ Μάρκον εὐαγγελίῳ γέγραπται· καὶ ἐν τοῖς ἄλλοις δὲ πᾶσιν τοῖς ἀνωμολογημένοις ὀλίγον μὲν ἴσως ἑκασταχοῦ τῶν ῥημάτων ἐναλλάσσει, πάντα δὲ τὴν αὐτὴν τῆς γνώμης συμφωνίαν ἐπιδείκνυται.
Tauta men en tǭ kata Markon euangeliǭ gegraptai; kai en tois allois de pasin tois anōmologēmenois oligon men isōs hekastachou tōn rhēmatōn enallassei, panta de tēn autēn tēs gnōmēs symphōnian epideiknytai.
This is written in the Gospel according to Mark; and in all the other acknowledged Gospels the wording perhaps varies a little here and there, but all show the same agreement in meaning.
Matt 19:16 (allusion, medium confidence) · Luke 18:18 (allusion, medium confidence)
Notes and citation
Summary: The story appears in Mark, and the other acknowledged Gospels agree with it in meaning, though their wording differs slightly.
- “The acknowledged Gospels” (ἀνωμολογημένοις) is an early witness to the idea of a recognized set of Gospels; compare Matt 19:16–30 and Luke 18:18–30.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 5.1 (Stählin 3:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-5-1).
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5.2Stählin 3:163
δεῖ δὲ σαφῶς εἰδότας ὡς οὐδὲν ἀνθρωπίνως ὁ σωτήρ. ἀλλὰ πάντα θείᾳ σοφίᾳ καὶ μυστικῇ διδάσκει τοὺς ἑαυτοῦ, μὴ σαρκίνως ἀκροᾶσθαι τῶν λεγομένων. ἀλλὰ τὸν ἐν αὐτοῖς κεκρυμμένον νοῦν μετὰ τῆς ἀξίας ζητήσεως καὶ συνέσεως ἐρευνᾶν καὶ καταμανθάνειν.
dei de saphōs eidotas hōs ouden anthrōpinōs ho sōtēr. alla panta theią sophią kai mystikę̄ didaskei tous heautou, mē sarkinōs akroasthai tōn legomenōn. alla ton en autois kekrymmenon noun meta tēs axias zētēseōs kai syneseōs ereunan kai katamanthanein.
We must know clearly that the Savior teaches nothing in a merely human way, but teaches his own everything with divine and mystical wisdom; we must not hear what is said in a fleshly way, but search out and learn the meaning hidden in it with due inquiry and understanding.
Notes and citation
Summary: Christ's words must not be taken in a fleshly way; their hidden meaning must be searched out carefully.
Notes on the original text
- Digital text corrected (accent: circumflex on δεῖ): δεὶ δὲ σαφῶς → δεῖ δὲ σαφῶς.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 5.2 (Stählin 3:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-5-2).
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5.3Stählin 3:163
καὶ γὰρ τὰ ὑπʼ αὐτοῦ τοῦ κυρίου δοκοῦντα ἡπλῶσθαι πρὸς τοὺς μαθητὰς τῶν ᾐνιγμένως ὑπειρημένων οὐδὲν ἥττονος [ἔτι καὶ νῦν]. ἀλλὰ πλείονος ἔτι καὶ νῦν τῆς ἐπιστάσεως εὑρίσκεται δεόμενα διὰ τὴν ὑπερβάλλουσαν τῆς φρονήσεως ἐν αὐτοῖς ὑπερβολήν.
kai gar ta hypʼ autou tou kyriou dokounta hēplōsthai pros tous mathētas tōn ę̄nigmenōs hypeirēmenōn ouden hēttonos [eti kai nyn]. alla pleionos eti kai nyn tēs epistaseōs heurisketai deomena dia tēn hyperballousan tēs phronēseōs en autois hyperbolēn.
For even the things the Lord himself seems to have made plain to the disciples, among what he had said in riddles, are found to need no less, but even more attention still, because of the surpassing excess of wisdom in them.
Notes and citation
Summary: Even the sayings Christ explained to his disciples need careful attention, because of their depth.
- The words in square brackets in the Greek are the editor's deletions.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 5.3 (Stählin 3:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-5-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
5.4Stählin 3:163
ὅπου δὲ καὶ τὰ νομιζόμενα ὑπʼ αὐτοῦ διοῖχθαι τοῖς ἔσω καὶ αὐτοῖς τοῖς τῆς βασιλείας τέκνοις ὑπʼ αὐτοῦ καλουμένοις ἔτι χρῄζει φροντίδος πλείονος, ἦ πού γε τὰ δόξαντα μὲν ἁπλῶς ἐξενηνέχθαι καὶ διὰ τοῦτο μηδὲ διηρωτημένα πρὸς τῶν ἀκουσάντων, εἰς ὅλον δὲ τὸ τέλος αὐτὸ τῆς σωτηρίας διαφέροντα. ἐσκεπασμένα δὲ θαυμαστῷ καὶ ὑπερουρανίῳ διανοίας βάθει, οὐκ ἐπιπολαίως δέχεσθαι ταῖς ἀκοαῖς προσῆκεν, ἀλλὰ καθιέντας τὸν νοῦν ἐπʼ αὐτὸ τὸ πνεῦμα τοῦ σωτῆρος καὶ τὸ τῆς γνώμης ἀπόρρητον.
hopou de kai ta nomizomena hypʼ autou dioichthai tois esō kai autois tois tēs basileias teknois hypʼ autou kaloumenois eti chrę̄zei phrontidos pleionos, ē pou ge ta doxanta men haplōs exenēnechthai kai dia touto mēde diērōtēmena pros tōn akousantōn, eis holon de to telos auto tēs sōtērias diapheronta. eskepasmena de thaumastǭ kai hyperouraniǭ dianoias bathei, ouk epipolaiōs dechesthai tais akoais prosēken, alla kathientas ton noun epʼ auto to pneuma tou sōtēros kai to tēs gnōmēs aporrēton.
And where even the things thought to have been opened up by him to those within, those whom he himself calls children of the kingdom, still need further thought, surely the things that seem to have been spoken simply, and for that reason were not even questioned by those who heard them, but which bear on the whole goal of salvation itself, and are covered with a wonderful and supercelestial depth of meaning, should not be received superficially by the ears, but by directing the mind to the very spirit of the Savior and the secret of his thought.
Mark 4:11 (echo, medium confidence) · Matt 13:38 (echo, medium confidence)
Notes and citation
Summary: Sayings that seem simple but bear on salvation itself, like this one, must be read with the mind fixed on the Savior's spirit and hidden meaning.
- “Those within” and “children of the kingdom” recall Mark 4:10–11 and Matt 13:38.
Topics: Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 5.4 (Stählin 3:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-5-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 6
6.1Stählin 3:163–164
Ἠρώτηται μὲν γὰρ ἡδέως ὁ κύριος ἡμῶν καὶ σωτὴρ ἐρώτημα καταλληλότατον αὐτῷ, ἡ ζωὴ περὶ ζωῆς, ὁ σωτὴρ περὶ σωτηρίας. ὁ διδάσκαλος περὶ κεφαλαίου [οὐ τῶν διδασκομένων δογμάτων. ἡ ἀλήθεια περὶ τῆς ἀληθινῆς ἀθανασίας, ὁ λόγος περὶ τοῦ πατρῴου λόγου. ὁ τέλειος περὶ τῆς τελείας ἀναπαύσεως, ὁ ἄφθαρτος περὶ τῆς βεβαίας ἀφθαρσίας.
Ērōtētai men gar hēdeōs ho kyrios hēmōn kai sōtēr erōtēma katallēlotaton autǭ, hē zōē peri zōēs, ho sōtēr peri sōtērias. ho didaskalos peri kephalaiou [ou tōn didaskomenōn dogmatōn. hē alētheia peri tēs alēthinēs athanasias, ho logos peri tou patrǭou logou. ho teleios peri tēs teleias anapauseōs, ho aphthartos peri tēs bebaias aphtharsias.
Our Lord and Savior is gladly asked a question most fitting for him: the Life about life, the Savior about salvation, the Teacher about the chief point of the doctrines taught, the Truth about true immortality, the Word about the Father's word, the Perfect about perfect rest, the Incorruptible about sure incorruption.
John 14:6 (echo, medium confidence)
Notes and citation
Summary: The rich man asks Christ, who is Life, Savior, Truth, and Word, the question most fitting to him: about eternal life.
- The Greek has an opening square bracket without a closing one before “the doctrines taught”; the editor's intended deletion is unclear, and the translation follows the sense.
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 6.1 (Stählin 3:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-6-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
6.2Stählin 3:164
ἠρώτηται περὶ τούτων ὑπὲρ ὧν καὶ κατελήλυθεν. ἃ παιδεύει. ἃ διδάσκει. ἃ παρέχει, ἵνα δείξῃ τὴν τοῦ εὐαγγελίου ὑπόθεσιν. ὅτι δόσις ἐστὶν αἰωνίου ζωῆς.
ērōtētai peri toutōn hyper hōn kai katelēlythen. ha paideuei. ha didaskei. ha parechei, hina deixę̄ tēn tou euangeliou hypothesin. hoti dosis estin aiōniou zōēs.
He is asked about the things for which he came down, which he trains us in, teaches, and provides, so as to show the theme of the gospel: that it is the gift of eternal life.
Rom 6:23 (echo, medium confidence)
Notes and citation
Summary: The question concerns the very purpose of his coming: the gift of eternal life, which is the gospel's theme.
Topics: Christology, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 6.2 (Stählin 3:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-6-2).
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6.3Stählin 3:164
πρόοιδε δὲ ὡς θεὸς καὶ ἃ μέλλει διερωτηθήσεσθαι καὶ ἃ μέλλει τις αὐτῷ ἀποκρίνεσθαι. τίς γὰρ καὶ μᾶλλον ἢ ὁ προφήτης προφητῶν καὶ κύριος παντὸς προφητικοῦ πνεύματος;
prooide de hōs theos kai ha mellei dierōtēthēsesthai kai ha mellei tis autǭ apokrinesthai. tis gar kai mallon ē ho prophētēs prophētōn kai kyrios pantos prophētikou pneumatos?
As God, he knows beforehand both what he will be asked and what someone will answer him. For who should know this better than the Prophet of prophets and Lord of every prophetic spirit?
Notes and citation
Summary: As God, Christ knows in advance the questions and answers, as Lord of every prophetic spirit.
Notes on the original text
- Digital text corrected (accent and breathing: ἢ (“than”)): καὶ μᾶλλον ἣ ὁ προφήτης → καὶ μᾶλλον ἢ ὁ προφήτης.
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 6.3 (Stählin 3:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-6-3).
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6.4Stählin 3:164
κληθεὶς δὲ ἀγαθός. ἀπʼ αὐτοῦ πρώτου τοῦ ῥήματος τούτου τὸ ἐνδόσιμον λαβὼν ἐντεῦθεν καὶ τῆς διδασκαλίας ἄρχεται, ἐπιστρέφων τὸν μαθητὴν ἐπὶ τὸ θεὸν τὸν ἀγαθὸν καὶ πρῶτον καὶ μόνον ζωῆς αἰωνίου ταμίαν, ἣν ὁ υἱὸς δίδωσιν ἡμῖν παρʼ ἐκείνου λαβών.
klētheis de agathos. apʼ autou prōtou tou rhēmatos toutou to endosimon labōn enteuthen kai tēs didaskalias archetai, epistrephōn ton mathētēn epi to theon ton agathon kai prōton kai monon zōēs aiōniou tamian, hēn ho huios didōsin hēmin parʼ ekeinou labōn.
Being called good, he takes his cue from this very first word and begins his teaching from it, turning the disciple to God, the good, the first, and the only dispenser of eternal life, which the Son gives us, having received it from him.
Mark 10:18 (allusion, high confidence) · John 17:2 (echo, medium confidence)
Notes and citation
Summary: Called “good,” Jesus turns the questioner to God, the only Good, who gives eternal life through the Son.
Topics: Christology, Trinity
Cite (SBL): Clement of Alexandria, Quis div. 6.4 (Stählin 3:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-6-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 7
7.1Stählin 3:164
Οὐκοῦν τὸ μέγιστον καὶ κορυφαιότατον τῶν πρὸς τὴν ζωὴν μαθημάτων ἀπὸ τῆς ἀρχῆς εὐθὺς ἐγκαταθέσθαι τῇ ψυχῇ δεῖ, γνῶναι τὸν θεὸν τὸν αἰώνιον καὶ δοτῆρα αἰωνίων καὶ πρῶτον καὶ ὑπέρτατον καὶ ἕνα καὶ ἀγαθὸν θεόν.
Oukoun to megiston kai koryphaiotaton tōn pros tēn zōēn mathēmatōn apo tēs archēs euthys enkatathesthai tę̄ psychę̄ dei, gnōnai ton theon ton aiōnion kai dotēra aiōniōn kai prōton kai hypertaton kai hena kai agathon theon.
Therefore the greatest and highest of the lessons for life must be laid up in the soul from the very beginning: to know the eternal God, giver of eternal things, first, supreme, one, and good.
John 17:3 (echo, high confidence)
Notes and citation
Summary: The first lesson for life is to know the one, eternal, good God.
Notes on the original text
- Digital text corrected (word repeated in the digital text): τῇ ψυχῇ ψυχῇ δεῖ → τῇ ψυχῇ δεῖ.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 7.1 (Stählin 3:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-7-1).
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7.2Stählin 3:164
ὅν ἔστι κτήσασθαι διὰ γνώσεως καὶ καταλήψεως· αὕτη γὰρ ἄτρεπτος καὶ ἀσάλευτος ἀρχὴ καὶ κρηπὶς ζωῆς, ἐπιστήμη θεοῦ τοῦ ὄντως ὄντος καὶ τὰ ὄντα. τουτέστι τὰ αἰώνια, δωρουμένου, ἐξ οὗ καὶ τὸ εἶναι τοῖς ἄλλοις ὑπάρχει καὶ τὸ μεῖναι λαβεῖν.
hon esti ktēsasthai dia gnōseōs kai katalēpseōs; hautē gar atreptos kai asaleutos archē kai krēpis zōēs, epistēmē theou tou ontōs ontos kai ta onta. toutesti ta aiōnia, dōroumenou, ex hou kai to einai tois allois hyparchei kai to meinai labein.
He may be gained through knowledge and apprehension; for this is the unchanging and unshakable beginning and foundation of life: the knowledge of God, who truly is and who bestows the things that are, that is, the eternal things; from him the others have both their being and their continuing.
Notes and citation
Summary: Knowing God, who truly is and gives being to all, is the unshakable foundation of life.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 7.2 (Stählin 3:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-7-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
7.3Stählin 3:164
ἡ μὲν γὰρ τούτου ἄγνοια θάνατός ἐστιν, ἡ δὲ ἐπίγνωσις αὐτοῦ καὶ οἰκείωσις καὶ ἡ πρὸς αὐτὸν ἀγάπη καὶ ἐξομοίωσις μόνη ζωή.
hē men gar toutou agnoia thanatos estin, hē de epignōsis autou kai oikeiōsis kai hē pros auton agapē kai exomoiōsis monē zōē.
For ignorance of him is death, but knowledge of him, intimacy with him, love for him, and likeness to him are the only life.
John 17:3 (echo, high confidence)
Notes and citation
Summary: Not knowing God is death; knowing, loving, and becoming like him is the only life.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 7.3 (Stählin 3:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-7-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 8
8.1Stählin 3:164
Τοῦτον οὖν πρῶτον ἐπιγνῶναι τῷ ζησομένῳ τὴν ὄντως ζωὴν παρακελεύεται, ὃν »οὐδεὶς ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ«. ἔπειτα τὸ μέγεθος τοῦ σωτῆρος μετʼ ἐκεῖνον καὶ τὴν καινότητα τῆς χάριτος μαθεῖν, ὅτι δὴ κατὰ τὸν ἀπόστολον »ὁ νόμος διὰ Μωσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ«· καὶ οὐκ ἴσα τὰ διὰ δούλου πιστοῦ διδόμενα τοῖς ὑπὸ [τοῦ] υἱοῦ γνησίου δωρουμένοις.
Touton oun prōton epignōnai tǭ zēsomenǭ tēn ontōs zōēn parakeleuetai, hon »oudeis epiginōskei ei mē ho huios kai hǭ an ho huios apokalypsę̄«. epeita to megethos tou sōtēros metʼ ekeinon kai tēn kainotēta tēs charitos mathein, hoti dē kata ton apostolon »ho nomos dia Mōseōs edothē, hē charis kai hē alētheia dia Iēsou Christou«; kai ouk isa ta dia doulou pistou didomena tois hypo [tou] huiou gnēsiou dōroumenois.
He urges the one who would live the true life, then, first to know him “whom no one knows except the Son and he to whom the Son reveals him”; then, after him, to learn the greatness of the Savior and the newness of grace, since, according to the apostle, “the law was given through Moses, grace and truth through Jesus Christ”; and the things given through a faithful servant are not equal to those bestowed by a true Son.
Matt 11:27 (quotation, high confidence) · John 1:17 (quotation, high confidence) · Heb 3:5 (allusion, high confidence) · Heb 3:6 (allusion, high confidence)
Notes and citation
Summary: One must first know the Father, revealed only by the Son, and then the greatness of the Savior, whose grace surpasses the law given through Moses.
- The quotations are Matt 11:27 and John 1:17 (called “the apostle”); the contrast of servant and Son is Heb 3:5–6.
Topics: Christology, Scripture and canon
Cite (SBL): Clement of Alexandria, Quis div. 8.1 (Stählin 3:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-8-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
8.2Stählin 3:164–165
εἰ γοῦν ἱκανὸς ἦν ὁ Μωσέως νόμος ζωὴν αἰώνιον παρασχεῖν, μάτην μὲν ὁ σωτὴρ αὐτὸς παραγίνεται καὶ πάσχει διʼ ἡμᾶς ἀπὸ γενέσεως μέχρι τοῦ σημείου τὴν ἀνθρωπότητα διατρέχων, μάτην δὲ ὁ πάσας πεποιηκὼς »ἐκ νεότητος« τὰς νομίμους ἐντολὰς παρὰ ἄλλου αἰτεῖ γονυπετῶν ἀθανασίαν.
ei goun hikanos ēn ho Mōseōs nomos zōēn aiōnion paraschein, matēn men ho sōtēr autos paraginetai kai paschei diʼ hēmas apo geneseōs mechri tou sēmeiou tēn anthrōpotēta diatrechōn, matēn de ho pasas pepoiēkōs »ek neotētos« tas nomimous entolas para allou aitei gonypetōn athanasian.
If the law of Moses had been able to provide eternal life, the Savior himself would have come and suffered for us in vain, running through the course of humanity from birth to the sign of the cross; and in vain would the one who had done all the commandments of the law “from his youth” kneel and ask immortality from another.
Gal 2:21 (echo, high confidence) · Mark 10:20 (allusion, high confidence)
Notes and citation
Summary: If the law could give eternal life, Christ's coming and suffering would have been in vain, and the man who kept the law would not have needed to ask him.
- “The sign” (τὸ σημεῖον) is the cross. Compare Gal 2:21.
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 8.2 (Stählin 3:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-8-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
8.3Stählin 3:165
οὐδὲ γὰρ πεπλήρωκε μόνον τὸν νόμον, ἀλλὰ καὶ εὐθὺς ἀπὸ πρώτης ἡλικίας ἀρξάμενος· ἐπεὶ καὶ τί μέγα ἢ ὑπέρλαμπρον γῆρας ἄγονον ἀδικημάτων ὧν ἐπιθυμίαι τίκτουσι νεανικαὶ ἢ ὀργὴ ζέουσα ἢ ἔρως χρημάτων; ἀλλʼ εἴ τις ἐν σκιρτήματι νεοτησίῳ καὶ τῷ καύσωνι τῆς ἡλικίας παρέσχηται φρόνημα πεπανὸν καὶ πρεσβύτερον τοῦ χρόνου, θαυμαστὸς οὗτος ἀγωνιστὴς καὶ διαπρεπὴς καὶ τὴν γνώμην πολιός.
oude gar peplērōke monon ton nomon, alla kai euthys apo prōtēs hēlikias arxamenos; epei kai ti mega ē hyperlampron gēras agonon adikēmatōn hōn epithymiai tiktousi neanikai ē orgē zeousa ē erōs chrēmatōn? allʼ ei tis en skirtēmati neotēsiǭ kai tǭ kausōni tēs hēlikias pareschētai phronēma pepanon kai presbyteron tou chronou, thaumastos houtos agōnistēs kai diaprepēs kai tēn gnōmēn polios.
For he had not only fulfilled the law but had begun doing so from his earliest age. For what is great or splendid about an old age that bears none of the wrongs that youthful desires, boiling anger, or love of money produce? But if someone in the leaping of youth and the heat of that age has shown a mind ripe and older than his years, he is a marvelous contestant, distinguished, and gray-haired in judgment.
Notes and citation
Summary: The rich young man had kept the law from youth, which is admirable, since it is easy for the old to be blameless but hard for the young.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 8.3 (Stählin 3:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-8-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
8.4Stählin 3:165
ἀλλʼ ὅμως οὗτος ὁ τοιοῦτος ἀκριβῶς πέπεισται, διότι αὐτῷ πρὸς μὲν δικαιοσύνην οὐδὲν ἐνδεῖ, ζωῆς δὲ ὅλως προσδεῖ· διὸ αὐτὴν αἰτεῖ παρὰ τοῦ δοῦναι μόνου δυναμένου· καὶ πρὸς μὲν τὸν νόμον ἄγει παρρησίαν, τοῦ θεοῦ δὲ τὸν υἱὸν ἱκετεύει.
allʼ homōs houtos ho toioutos akribōs pepeistai, dioti autǭ pros men dikaiosynēn ouden endei, zōēs de holōs prosdei; dio autēn aitei para tou dounai monou dynamenou; kai pros men ton nomon agei parrēsian, tou theou de ton huion hiketeuei.
Yet this man is fully persuaded that he lacks nothing for righteousness, but lacks life altogether; so he asks for it from the one who alone can give it. Toward the law he has confidence, but he supplicates the Son of God.
Notes and citation
Summary: Though righteous by the law, the man knows he lacks life, and asks it from the Son of God, who alone can give it.
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 8.4 (Stählin 3:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-8-4).
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8.5Stählin 3:165
»ἐκ πίστεως εἰς πίστιν« μετατάσσεται· ὡς σφαλερῶς ἐν νόμῳ σαλεύων καὶ ἐπικινδύνως ναυλοχῶν εἰς τὸν σωτῆρα μεθορμίζεται.
»ek pisteōs eis pistin« metatassetai; hōs sphalerōs en nomǭ saleuōn kai epikindynōs naulochōn eis ton sōtēra methormizetai.
He passes “from faith to faith”; as one tossing dangerously in the law and lying at anchor in peril, he moves his anchorage to the Savior.
Rom 1:17 (quotation, high confidence)
Notes and citation
Summary: He moves from faith in the law to faith in the Savior, as a ship leaves a dangerous harbor for a safe one.
- The quotation is Rom 1:17.
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 8.5 (Stählin 3:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-8-5).
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Chapter 9
9.1Stählin 3:165
Ὁ γοῦν Ἰησοῦς οὐκ ἐλέγχει μὲν αὐτὸν ὡς πάντα τὰ ἐκ νόμου μὴ πεπληρωκότα, ἀλλὰ καὶ ἀγαπᾷ καὶ ὑπερασπάζεται τῆς ἐν οἷς ἔμαθεν εὐπειθείας, ἀτελῆ δὲ εἶναί φησιν ὡς πρὸς τὴν αἰώνιον ζωήν, ὡς οὐ τέλεια πεπληρωκότα καὶ νόμου μὲν ἐργάτην, ἀργὸν δὲ ζωῆς ἀληθινῆς. καλὰ μὲν οὖν κἀκεῖνα (τίς δʼ οὔ φησιν;
Ho goun Iēsous ouk elenchei men auton hōs panta ta ek nomou mē peplērōkota, alla kai agapą kai hyperaspazetai tēs en hois emathen eupeitheias, atelē de einai phēsin hōs pros tēn aiōnion zōēn, hōs ou teleia peplērōkota kai nomou men ergatēn, argon de zōēs alēthinēs. kala men oun kakeina (tis dʼ ou phēsin?
At any rate, Jesus does not rebuke him as though he had not fulfilled all the things of the law; he loves him and warmly welcomes his obedience in what he had learned. But he says he is imperfect with respect to eternal life, as one who had not done perfect things, a worker of the law but idle in regard to true life. Those things too are good (who denies it?
Mark 10:21 (allusion, high confidence)
Notes and citation
Summary: Jesus loves the man for keeping the law but says he is still imperfect with respect to eternal life.
- The parenthesis closes in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 9.1 (Stählin 3:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-9-1).
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9.2Stählin 3:165
ἡ γὰρ »ἐντολὴ ἁγία«) ἄχρι παιδαγωγίας τινὸς μετὰ φόβου καὶ προπαιδείας ἐπὶ τὴν τοῦ Ἰησοῦ νομοθεσίαν τὴν ἄκραν καὶ χάριν προχωροῦντα. πλήρωμα δὲ »νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι«, οὐχὶ δὲ δούλους ποιῶν ὡς δοῦλος, ἀλλὰ καὶ υἱοὺς καὶ ἀδελφοὺς καὶ συγκληρονόμους τοὺς ἐπιτελοῦντας τὸ θέλημα τοῦ πατρός.
hē gar »entolē hagia«) achri paidagōgias tinos meta phobou kai propaideias epi tēn tou Iēsou nomothesian tēn akran kai charin prochōrounta. plērōma de »nomou Christos eis dikaiosynēn panti tǭ pisteuonti«, ouchi de doulous poiōn hōs doulos, alla kai huious kai adelphous kai synklēronomous tous epitelountas to thelēma tou patros.
for “the commandment is holy”), as far as a kind of instruction with fear and preliminary training, advancing toward the supreme legislation and grace of Jesus. But “Christ is the fulfillment of the law for righteousness to everyone who believes,” not making slaves as a slave does, but sons and brothers and joint heirs, those who do the will of the Father.
Rom 7:12 (quotation, high confidence) · Gal 3:24 (echo, medium confidence) · Rom 10:4 (quotation, high confidence) · Rom 8:17 (allusion, high confidence) · Matt 12:50 (allusion, medium confidence)
Notes and citation
Summary: The holy law was a preliminary training; Christ is the fulfillment of the law and makes believers sons, brothers, and heirs.
- The quotations are Rom 7:12 and Rom 10:4; the allusions are Gal 3:24 (the law as tutor), Rom 8:15–17, and Matt 12:50.
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 9.2 (Stählin 3:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-9-2).
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Chapter 10
10.1Stählin 3:165
»Εἰ θέλεις τέλειος γενέσθαι.« οὐκ ἄρα πω τέλειος ἦν· οὐδὲν γὰρ τελείου τελειότερον. καὶ θείως τὸ »εἰ θέλεις« τὸ αὐτεξούσιον τῆς προσδιαλεγομένης αὐτῷ ψυχῆς ἐδήλωσεν. ἐπὶ τῷ ἀνθρώπῳ γὰρ ἦν ἡ αἵρεσις ὡς ἐλευθέρῳ, ἐπὶ θεῷ δὲ ἡ δόσις ὡς κυρίῳ.
»Ei theleis teleios genesthai.« ouk ara pō teleios ēn; ouden gar teleiou teleioteron. kai theiōs to »ei theleis« to autexousion tēs prosdialegomenēs autǭ psychēs edēlōsen. epi tǭ anthrōpǭ gar ēn hē hairesis hōs eleutherǭ, epi theǭ de hē dosis hōs kyriǭ.
“If you wish to be perfect.” So he was not yet perfect, for nothing is more perfect than the perfect. And divinely the words “if you wish” showed the free will of the soul conversing with him. For the choice lay with the man, as free, but the gift with God, as Lord.
Matt 19:21 (quotation, high confidence)
Notes and citation
Summary: “If you wish” shows that the man was not yet perfect and that he was free to choose; the choice is man's, the gift is God's.
- The quotation is Matt 19:21.
Notes on the original text
- Digital text corrected (wrong accent on εἰ): »Εἴ θέλεις τέλειος → »Εἰ θέλεις τέλειος.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 10.1 (Stählin 3:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-10-1).
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10.2Stählin 3:165–166
δίδωσι δὲ βουλομένοις καὶ ὑπερεσπουδακόσι καὶ δεομένοις, ἵνʼ οὕτως ἴδιον αὐτῶν ἡ σωτηρία γένηται. οὐ γὰρ ἀναγκάζει ὁ θεός, βία γὰρ ἐχθρὸν θεῷ, ἀλλὰ τοῖς ζητοῦσι πορίζει καὶ τοῖς αἰτοῦσι παρέχει καὶ τοῖς κρούουσιν ἀνοίγει.
didōsi de boulomenois kai hyperespoudakosi kai deomenois, hinʼ houtōs idion autōn hē sōtēria genētai. ou gar anankazei ho theos, bia gar echthron theǭ, alla tois zētousi porizei kai tois aitousi parechei kai tois krouousin anoigei.
He gives to those who wish, who are very earnest, and who ask, so that salvation may thus become their own. For God does not compel (force is hateful to God), but provides for those who seek, gives to those who ask, and opens to those who knock.
Matt 7:7 (allusion, high confidence) · Matt 7:8 (allusion, high confidence)
Notes and citation
Summary: God does not force salvation but gives it to those who desire and ask for it.
- The allusion is Matt 7:7–8. “Force is hateful to God” is also in Diogn. 7.4.
Extrabiblical texts: Diogn. 7.4 (To Diognetus; echo)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 10.2 (Stählin 3:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-10-2).
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10.3Stählin 3:166
εἰ θέλεις οὖν, εἰ ὄντως θέλεις καὶ μὴ ἑαυτὸν ἐξαπατᾷς, κτῆσαι τὸ ἐνδέον. »ἕν σοι λείπει«, τὸ ἕν, τὸ ἐμόν. τὸ ἀγαθόν. τὸ ἤδη ὑπὲρ νόμον. ὅπερ νόμος οὐ δίδωσιν. ὅπερ νόμος οὐ χωρεῖ, ὃ τῶν ζώντων ἴδιόν ἐστιν.
ei theleis oun, ei ontōs theleis kai mē heauton exapatąs, ktēsai to endeon. »hen soi leipei«, to hen, to emon. to agathon. to ēdē hyper nomon. hoper nomos ou didōsin. hoper nomos ou chōrei, ho tōn zōntōn idion estin.
If you wish, then, if you truly wish and are not deceiving yourself, acquire what is lacking. “One thing you lack”: the one thing, the thing that is mine, the good, what is already beyond the law, what the law does not give, what the law does not contain, what belongs to those who live.
Mark 10:21 (quotation, high confidence)
Notes and citation
Summary: The one thing lacking is what Christ alone gives, beyond the law: true life.
Topics: Christology
Cite (SBL): Clement of Alexandria, Quis div. 10.3 (Stählin 3:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-10-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
10.4Stählin 3:166
ἀμέλει ὁ πάντα τὰ τοῦ νόμου πληρώσας »ἐκ νεότητος« καὶ τὰ ὑπέρογκα φρυαξάμενος τὸ ἓν τοῦτο προσθεῖναι τοῖς ὅλοις οὐ δεδύνηται. τὸ τοῦ σωτῆρος ἐξαίρετον, ἵνα λάβῃ ζωὴν αἰώνιον, ἣν ποθεῖ· ἀλλὰ δυσχεράνας ἀπῆλθεν, ἀχθεσθεὶς τῷ παραγγέλματι τῆς ζωῆς.
amelei ho panta ta tou nomou plērōsas »ek neotētos« kai ta hyperonka phryaxamenos to hen touto prostheinai tois holois ou dedynētai. to tou sōtēros exaireton, hina labę̄ zōēn aiōnion, hēn pothei; alla dyscheranas apēlthen, achthestheis tǭ parangelmati tēs zōēs.
Indeed, the one who had fulfilled all the things of the law “from his youth” and boasted of extraordinary things was unable to add this one thing to them all, the Savior's special gift, so as to receive the eternal life he longed for. Instead he went away displeased, vexed at the commandment of the life
Mark 10:20 (allusion, high confidence) · Mark 10:22 (allusion, high confidence)
Notes and citation
Summary: The man who had kept the whole law could not add the one thing Christ offered, and went away vexed.
- The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 10.4 (Stählin 3:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-10-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
10.5Stählin 3:166
ὑπὲρ ἧς ἱκέτευεν. οὐ γὰρ ἀληθῶς ζωὴν ἤθελεν, ὡς ἔφασκεν, ἀλλὰ δόξαν προαιρέσεως ἀγαθῆς μόνην περιεβάλλετο.
hyper hēs hiketeuen. ou gar alēthōs zōēn ēthelen, hōs ephasken, alla doxan proaireseōs agathēs monēn perieballeto.
for which he was pleading. For he did not truly want life, as he claimed, but was only clothing himself with the reputation of a good intention.
Notes and citation
Summary: He did not truly want life, but only the appearance of good will.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 10.5 (Stählin 3:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-10-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
10.6Stählin 3:166
καὶ περὶ πολλὰ μὲν οἷός τε ἦν ἀσχολεῖσθαι, τὸ δὲ ἕν, τὸ τῆς ζωῆς ἔργον, ἀδύνατος καὶ ἀπρόθυμος καὶ ἀσθενὴς ἐκτελεῖν· ὁποῖόν τι καὶ πρὸς τὴν Μάρθαν εἶπεν ὁ σωτὴρ ἀσχολουμένην περὶ πολλὰ καὶ περιελκομένην καὶ ταρασσομένην διακονικῶς, τὴν δὲ ἀδελφὴν αἰτιωμένην, ὅτι τὸ ὑπηρετεῖν ἀπολιποῦσα τοῖς ποσὶν αὐτοῦ παρακάθηται μαθητικὴν ἄγουσα σχολήν· »σὺ περὶ πολλὰ ταράσσῃ· Μαρία δὲ τὴν ἀγαθὴν μερίδα ἐξελέξατο, καὶ οὐκ ἀφαιρεθήσεται αὐτῆς.«
kai peri polla men hoios te ēn ascholeisthai, to de hen, to tēs zōēs ergon, adynatos kai aprothymos kai asthenēs ektelein; hopoion ti kai pros tēn Marthan eipen ho sōtēr ascholoumenēn peri polla kai perielkomenēn kai tarassomenēn diakonikōs, tēn de adelphēn aitiōmenēn, hoti to hypēretein apolipousa tois posin autou parakathētai mathētikēn agousa scholēn; »sy peri polla tarassę̄; Maria de tēn agathēn merida exelexato, kai ouk aphairethēsetai autēs.«
He was able to busy himself with many things, but the one thing, the work of life, he was powerless, unwilling, and too weak to accomplish. It was something like what the Savior said to Martha, who was busy with many things, distracted and troubled with serving, and who blamed her sister because she had left the serving and sat at his feet, spending her time as a disciple: “You are troubled about many things; but Mary has chosen the good portion, and it will not be taken away from her.”
Luke 10:40 (allusion, high confidence) · Luke 10:41 (quotation, high confidence) · Luke 10:42 (quotation, high confidence)
Notes and citation
Summary: Like Martha, busy with many things, the man could not attend to the one necessary thing, which Mary chose.
- The quotation is Luke 10:41–42.
Notes on the original text
- Digital text corrected (wrong breathing on ἦν): οἷός τε ἧν ἀσχολεῖσθαι → οἷός τε ἦν ἀσχολεῖσθαι.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 10.6 (Stählin 3:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-10-6).
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10.7Stählin 3:166
οὕτως καὶ τοῦτον ἐκέλευε τῆς πολυπραγμοσύνης ἀφέμενον ἑνὶ προστετηκέναι καὶ προσκαθέζεσθαι, τῇ χάριτι τοῦ ζωὴν αἰώνιον προστιθέντος.
houtōs kai touton ekeleue tēs polypragmosynēs aphemenon heni prostetēkenai kai proskathezesthai, tę̄ chariti tou zōēn aiōnion prostithentos.
So too he told this man to let go of his busyness and cling and sit close to the one thing, the grace of him who adds eternal life.
Notes and citation
Summary: Christ told the rich man to leave his many concerns and hold to the grace that gives eternal life.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 10.7 (Stählin 3:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-10-7).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 11
11.1Stählin 3:166
Τί τοίνυν ἦν τὸ προτρεψάμενον αὐτὸν εἰς φυγὴν καὶ ποιῆσαν ἀπαυτομολῆσαι τοῦ διδασκάλου, τῆς ἱκετείας. τῆς ἐλπίδος, τῆς ζωῆς, τῶν προπεπονημένων;
Ti toinyn ēn to protrepsamenon auton eis phygēn kai poiēsan apautomolēsai tou didaskalou, tēs hiketeias. tēs elpidos, tēs zōēs, tōn propeponēmenōn?
What, then, was it that drove him to flight and made him desert the Teacher, his supplication, his hope, his life, his previous labors?
Notes and citation
Summary: Why did the man abandon Christ and his own hope?
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 11.1 (Stählin 3:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-11-1).
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11.2Stählin 3:166
»πώλησον τὰ ὑπάρχοντά σου.« τί δὲ τοῦτό ἐστιν; οὐχ ὃ προχείρως δέχονταί τινες, τὴν ὑπάρχουσαν οὐσίαν ἀπορρῖψαι προστάσσει καὶ ἀποστῆναι τῶν χρημάτων, ἀλλὰ τὰ δόγματα τὰ περὶ χρημάτων ἐξορίσαι τῆς ψυχῆς, τὴν πρὸς αὐτὰ συμπάθειαν. τὴν ὑπεράγαν ἐπιθυμίαν, τὴν περὶ αὐτὰ πτοίαν καὶ νόσον, τὰς μερίμνας, τὰς ἀκάνθας τοῦ βίου, αἳ τὸ σπέρμα τῆς ζωῆς συμπνίγουσιν.
»pōlēson ta hyparchonta sou.« ti de touto estin? ouch ho procheirōs dechontai tines, tēn hyparchousan ousian aporripsai prostassei kai apostēnai tōn chrēmatōn, alla ta dogmata ta peri chrēmatōn exorisai tēs psychēs, tēn pros auta sympatheian. tēn hyperagan epithymian, tēn peri auta ptoian kai noson, tas merimnas, tas akanthas tou biou, hai to sperma tēs zōēs sympnigousin.
“Sell your possessions.” What is this? It is not what some hastily take it to mean, that he commands us to throw away the property we have and give up our money; but to banish from the soul its opinions about money, its attachment to it, its excessive desire, its excitement and disease over it, its anxieties, the thorns of life that choke the seed of life.
Mark 10:21 (quotation, high confidence) · Matt 19:21 (quotation, medium confidence) · Mark 4:19 (allusion, high confidence) · Matt 13:22 (allusion, medium confidence)
Notes and citation
Summary: “Sell your possessions” does not mean throwing money away, but banishing from the soul its attachment and anxious desire for wealth.
- The thorns are from the parable of the sower (Mark 4:19; Matt 13:22).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 11.2 (Stählin 3:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-11-2).
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11.3Stählin 3:166–167
οὔτε γὰρ μέγα καὶ ζηλωτὸν τὸ τηνάλλως ἀπορεῖν χρημάτων μὴ οὐκ ἐπὶ λόγῳ ζωῆς (οὕτω μέν γʼ ἂν ἦσαν οἱ μηδὲν ἔχοντες μηδαμῇ, ἀλλὰ ἔρημοι καὶ μεταῖται τῶν ἐφʼ ἡμέραν, οἱ κατὰ τὰς ὁδοὺς ἐρριμμένοι πτωχοί, »ἀγνοοῦντες« δὲ θεὸν καὶ »δικαιοσύνην θεοῦ«, κατʼ αὐτὸ μόνον τὸ ἄκρως ἀπορεῖν καὶ ἀμηχανεῖν βίου καὶ τῶν ἐλαχίστων σπανίζειν μακαριώτατοι καὶ θεοφιλέστατοι καὶ μόνοι ζωὴν ἔχοντες
oute gar mega kai zēlōton to tēnallōs aporein chrēmatōn mē ouk epi logǭ zōēs (houtō men gʼ an ēsan hoi mēden echontes mēdamę̄, alla erēmoi kai metaitai tōn ephʼ hēmeran, hoi kata tas hodous errimmenoi ptōchoi, »agnoountes« de theon kai »dikaiosynēn theou«, katʼ auto monon to akrōs aporein kai amēchanein biou kai tōn elachistōn spanizein makariōtatoi kai theophilestatoi kai monoi zōēn echontes
For it is nothing great or enviable simply to lack money without a reason connected with life. (Otherwise those who have nothing at all, destitute and beggars for their daily bread, the poor lying along the roads, “not knowing” God and “the righteousness of God,” would be most blessed and most beloved of God and the only ones to have eternal life,
Rom 10:3 (quotation, high confidence)
Notes and citation
Summary: Mere poverty is not a virtue; otherwise all beggars, even those ignorant of God, would be the most blessed.
- The phrase “not knowing … the righteousness of God” is from Rom 10:3. The parenthesis closes in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 11.3 (Stählin 3:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-11-3).
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11.4Stählin 3:167
αἰώνιον) οὔτε καινὸν τὸ ἀπείπασθαι πλοῦτον καὶ χαρίσασθαι πτωχοῖς ἢ πατρίσιν, ὃ πολλοὶ πρὸ τῆς τοῦ σωτῆρος καθόδου πεποιήκασιν, οἳ μὲν τῆς εἰς λόγους σχολῆς καὶ νεκρᾶς σοφίας ἕνεκεν. οἳ δὲ φήμης κενῆς καὶ κενοδοξίας, Ἀναξαγόραι καὶ Δημόκριτοι καὶ Κράτητες.
aiōnion) oute kainon to apeipasthai plouton kai charisasthai ptōchois ē patrisin, ho polloi pro tēs tou sōtēros kathodou pepoiēkasin, hoi men tēs eis logous scholēs kai nekras sophias heneken. hoi de phēmēs kenēs kai kenodoxias, Anaxagorai kai Dēmokritoi kai Kratētes.
simply because they are utterly without resources and means of life and short of the smallest necessities.) Nor is it new to renounce wealth and give it to the poor or to one's country, which many did before the Savior's coming, some for the sake of leisure for letters and dead wisdom, others for empty fame and vainglory: men like Anaxagoras, Democritus, and Crates.
Notes and citation
Summary: Renouncing wealth is not new: pagan philosophers did it for leisure or fame.
- The Greek text of this section's first words belongs to the sentence begun in 11.3; the order of clauses is adjusted in English. Anaxagoras, Democritus, and Crates were Greek philosophers remembered for giving up their property.
Notes on the original text
- Digital text corrected (wrong accent on οἳ): οἵ δὲ φήμης κενῆς → οἳ δὲ φήμης κενῆς.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 11.4 (Stählin 3:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-11-4).
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Chapter 12
12.1Stählin 3:167
Τί οὖν ὡς καινὸν καὶ ἴδιον θεοῦ παραγγέλλει καὶ μόνον ζωοποιοῦν, ὃ τοὺς προτέρους οὐκ ἔσωσεν; εἰ δὲ ἐξαίρετόν τι ἡ »καινὴ κτίσις«, ὁ υἱὸς τοῦ θεοῦ, μηνύει καὶ διδάσκει, οὐ τὸ φαινόμενον, ὅπερ ἄλλοι πεποιήκασι, παρεγγυᾷ, ἀλλʼ ἕτερόν τι διὰ τούτου σημαινόμενον μεῖζον καὶ θειότερον καὶ τελεώτερον, τὸ τὴν ψυχὴν αὐτὴν καὶ τὴν διάθεσιν γυμνῶσαι τῶν ὑπόντων παθῶν καὶ πρόρριζα τὰ ἀλλότρια τῆς γνώμης ἐκτεμεῖν καὶ ἐκβαλεῖν. τοῦτο γὰρ ἴδιον μὲν τοῦ πιστοῦ τὸ μάθημα.
Ti oun hōs kainon kai idion theou parangellei kai monon zōopoioun, ho tous proterous ouk esōsen? ei de exaireton ti hē »kainē ktisis«, ho huios tou theou, mēnyei kai didaskei, ou to phainomenon, hoper alloi pepoiēkasi, parengyą, allʼ heteron ti dia toutou sēmainomenon meizon kai theioteron kai teleōteron, to tēn psychēn autēn kai tēn diathesin gymnōsai tōn hypontōn pathōn kai prorriza ta allotria tēs gnōmēs ektemein kai ekbalein. touto gar idion men tou pistou to mathēma.
Why, then, does he command as new, proper to God, and alone life-giving what did not save those before? If “the new creation,” the Son of God, reveals and teaches something special, he does not enjoin the visible act, which others have done, but something else signified by it, greater, more divine, and more perfect: to strip the soul itself and its disposition of the passions that lie hidden in it, and to cut out by the roots and cast away what is alien to the mind. This is the lesson proper to the believer,
2 Cor 5:17 (allusion, medium confidence)
Notes and citation
Summary: What Christ commands that is new is not giving up property, which others did, but stripping the soul of its passions and uprooting what is alien to it.
- “New creation” is from 2 Cor 5:17 (Gal 6:15), here used of Christ himself.
Topics: Ethics, Christology
Cite (SBL): Clement of Alexandria, Quis div. 12.1 (Stählin 3:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-12-1).
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12.2Stählin 3:167
ἄξιον δὲ τοῦ σωτῆρος τὸ δίδαγμα. οἱ γάρ τοι πρότεροι, καταφρονήσαντες τῶν ἐκτός, τὰ μὲν κτήματα ἀφῆκαν καὶ παραπώλεσαν, τὰ δὲ πάθη τῶν ψυχῶν οἶμαι ὅτι καὶ προσεπέτειναν· ἐν ὑπεροψίᾳ γὰρ ἐγένοντο καὶ ἀλαζονείᾳ καὶ κενοδοξίᾳ καὶ περιφρονήσει τῶν ἄλλων ἀνθρώπων ὡς αὐτοί τι ὑπὲρ ἄνθρωπον ἐργασάμενοι.
axion de tou sōtēros to didagma. hoi gar toi proteroi, kataphronēsantes tōn ektos, ta men ktēmata aphēkan kai parapōlesan, ta de pathē tōn psychōn oimai hoti kai prosepeteinan; en hyperopsią gar egenonto kai alazoneią kai kenodoxią kai periphronēsei tōn allōn anthrōpōn hōs autoi ti hyper anthrōpon ergasamenoi.
and the teaching worthy of the Savior. For those before, who despised external things, let go and got rid of their possessions, but I think they even increased the passions of their souls; for they fell into arrogance, boastfulness, vainglory, and contempt for other people, as though they themselves had done something beyond human.
Notes and citation
Summary: The philosophers who gave up wealth often grew proud and vain, so their souls were worse, not better.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 12.2 (Stählin 3:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-12-2).
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12.3Stählin 3:167
πῶς ἂν οὖν ὁ σωτὴρ παρῄνει τοῖς εἰς ἀεὶ βιωσομένοις τὰ βλάψοντα καὶ λυμανούμενα πρὸς τὴν ζωήν, ἣν ἐπαγγέλλεται;
pōs an oun ho sōtēr parę̄nei tois eis aei biōsomenois ta blapsonta kai lymanoumena pros tēn zōēn, hēn epangelletai?
How then would the Savior recommend to those who are to live forever things that would harm and damage them with regard to the life he promises?
Notes and citation
Summary: Christ would not command what harms the life he promises.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 12.3 (Stählin 3:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-12-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
12.4Stählin 3:167
καὶ γὰρ αὖ κἀκεῖνό ἐστι· δύναταί τις ἀποφορτισάμενος τὴν κτῆσιν οὐδὲν ἧττον ἔτι τὴν ἐπιθυμίαν καὶ τὴν ὄρεξιν τῶν χρημάτων ἔχειν ἐντετηκυῖαν καὶ συζῶσαν καὶ τὴν μὲν χρῆσιν ἀποβεβληκέναι, ἀπορῶν δὲ ἅμα καὶ ποθῶν ἅπερ ἐσπάθησε διπλῇ λυπεῖσθαι, καὶ τῇ τῆς ὑπηρεσίας ἀπουσίᾳ καὶ τῇ
kai gar au kakeino esti; dynatai tis apophortisamenos tēn ktēsin ouden hētton eti tēn epithymian kai tēn orexin tōn chrēmatōn echein entetēkuian kai syzōsan kai tēn men chrēsin apobeblēkenai, aporōn de hama kai pothōn haper espathēse diplę̄ lypeisthai, kai tę̄ tēs hypēresias apousią kai tę̄
And there is this too: one can unload one's property and still have the desire and craving for money no less, rooted and living in one; one can have lost the use of it, yet, being in want and longing for what one squandered, be doubly grieved, both by the absence of its service and by
Notes and citation
Summary: Someone can give up wealth and still crave it, suffering both its loss and regret.
- The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 12.4 (Stählin 3:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-12-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
12.5Stählin 3:167
τῆς μετανοίας συνουσίᾳ. ἀνέφικτον γὰρ καὶ ἀμήχανον δεόμενον τῶν πρὸς τὸ βιοτεύειν ἀναγκαίων μὴ οὐ κατακλᾶσθαι τὴν γνώμην καὶ ἀσχολίαν ἄγειν ἀπὸ τῶν κρειττόνων, ὁπωσοῦν καὶ ὁθενοῦν ταῦτα πειρώμενον ἐκπορίζειν.
tēs metanoias synousią. anephikton gar kai amēchanon deomenon tōn pros to bioteuein anankaiōn mē ou kataklasthai tēn gnōmēn kai ascholian agein apo tōn kreittonōn, hopōsoun kai hothenoun tauta peirōmenon ekporizein.
the company of regret. For it is unattainable and impossible for one who lacks the necessities of life not to be broken in mind and distracted from better things, trying to procure them by any means and from any source.
Notes and citation
Summary: One who lacks necessities is inevitably distracted from higher things by the struggle to obtain them.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 12.5 (Stählin 3:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-12-5).
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Chapter 13
13.1Stählin 3:167–168
Καὶ πόσῳ χρησιμώτερον τὸ ἐναντίον, ἱκανὰ κεκτημένον αὐτόν τε περὶ τὴν κτῆσιν μὴ κακοπαθεῖν καὶ οἷς καθῆκεν ἐπικουρεῖν; τίς γὰρ ἂν κοινωνία καταλείποιτο παρὰ ἀνθρώποις, εἰ μηδεὶς ἔχοι μηδέν;
Kai posǭ chrēsimōteron to enantion, hikana kektēmenon auton te peri tēn ktēsin mē kakopathein kai hois kathēken epikourein? tis gar an koinōnia kataleipoito para anthrōpois, ei mēdeis echoi mēden?
And how much more useful is the opposite: that one who possesses enough should not himself suffer want in the matter of possessions, and should help those whom it is fitting to help? For what sharing would be left among people if no one had anything?
Notes and citation
Summary: It is better to have enough and to help others; if no one had anything, no one could share.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 13.1 (Stählin 3:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-13-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
13.2Stählin 3:168
πῶς δʼ ἂν τοῦτο τὸ δόγμα πολλοῖς ἄλλοις καὶ καλοῖς τοῦ κυρίου δόγμασιν οὐχὶ φανερῶς ἐναντιούμενον εὑρίσκοιτο καὶ μαχόμενον;
pōs dʼ an touto to dogma pollois allois kai kalois tou kyriou dogmasin ouchi phanerōs enantioumenon heuriskoito kai machomenon?
How would this doctrine not be found plainly contradicting and fighting against many other fine doctrines of the Lord?
Notes and citation
Summary: Complete renunciation would contradict the Lord's other commands.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 13.2 (Stählin 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-13-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
13.3Stählin 3:168
»ποιήσατε ἑαυτοῖς φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνʼ ὅταν ἐκλίπῃ, δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς.« »κτήσασθε θησαυροὺς ἐν οὐρανῷ, ὅπου μήτε σὴς μήτε βρῶσις ἀφανίζει μήτε κλέπται διορύσσουσι.«
»poiēsate heautois philous ek tou mamōna tēs adikias, hinʼ hotan eklipę̄, dexōntai hymas eis tas aiōnious skēnas.« »ktēsasthe thēsaurous en ouranǭ, hopou mēte sēs mēte brōsis aphanizei mēte kleptai dioryssousi.«
“Make friends for yourselves by means of the mammon of unrighteousness, so that when it fails they may receive you into the eternal dwellings.” “Store up for yourselves treasures in heaven, where neither moth nor rust destroys, nor thieves break in.”
Luke 16:9 (quotation, high confidence) · Matt 6:20 (quotation, high confidence)
Notes and citation
Summary: The Lord commands us to make friends with wealth and store up treasure in heaven.
- The quotations are Luke 16:9 and Matt 6:20.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 13.3 (Stählin 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-13-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
13.4Stählin 3:168
πῶς ἄν τις πεινῶντα τρέφοι καὶ διψῶντα ποτίζοι καὶ γυμνὸν σκεπάζοι καὶ ἄστεγον συνάγοι, ἃ τοῖς μὴ ποιήσασιν ἀπειλεῖ πῦρ καὶ σκότος τὸ ἐξώτερον, εἰ πάντων αὐτὸς ἕκαστος φθάνοι τούτων ὑστερῶν;
pōs an tis peinōnta trephoi kai dipsōnta potizoi kai gymnon skepazoi kai astegon synagoi, ha tois mē poiēsasin apeilei pyr kai skotos to exōteron, ei pantōn autos hekastos phthanoi toutōn hysterōn?
How could anyone feed the hungry, give drink to the thirsty, clothe the naked, and take in the homeless, for failing to do which he threatens fire and the outer darkness, if each person were already lacking all these things himself?
Matt 25:35 (allusion, high confidence) · Matt 25:36 (allusion, high confidence) · Matt 25:41 (allusion, high confidence) · Matt 25:30 (allusion, medium confidence)
Notes and citation
Summary: No one could feed the hungry or clothe the naked, as Christ commands on pain of judgment, if he had nothing himself.
- The allusions are Matt 25:35–36, 41–43, and Matt 25:30 (“outer darkness”).
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 13.4 (Stählin 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-13-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
13.5Stählin 3:168
ἀλλὰ μὴν αὐτός τε ἐπιξενοῦται Ζακχαίῳ καὶ Λευεὶ καὶ Ματθαίῳ τοῖς πλουσίοις καὶ τελώναις, καὶ τὰ μὲν χρήματα αὐτοὺς οὐ κελεύει μεθεῖναι, τὴν δὲ δικαίαν χρῆσιν ἐπιθεὶς καὶ τὴν ἄδικον ἀφελὼν καταγγέλλει·
alla mēn autos te epixenoutai Zakchaiǭ kai Leuei kai Matthaiǭ tois plousiois kai telōnais, kai ta men chrēmata autous ou keleuei metheinai, tēn de dikaian chrēsin epitheis kai tēn adikon aphelōn katangellei;
But in fact he himself is a guest of Zacchaeus and of Levi and Matthew, rich men and tax collectors, and he does not command them to give up their money; rather, imposing its just use and removing the unjust, he announces:
Luke 19:5 (allusion, high confidence) · Luke 5:29 (allusion, high confidence) · Matt 9:10 (allusion, medium confidence)
Notes and citation
Summary: Christ stayed with rich tax collectors like Zacchaeus and Levi without telling them to give up their money, but only to use it justly.
- Clement treats Levi and Matthew as two people here.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 13.5 (Stählin 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-13-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
13.6Stählin 3:168
»σήμερον σωτηρία τῷ οἴκῳ τούτῳ.« οὕτω τὴν χρείαν αὐτῶν ἐπαινεῖ, ὥστε καὶ μετὰ τῆς προσθήκης ταύτης τὴν κοινωνίαν ἐπιτάσσει, ποτίζειν τὸν διψῶντα, ἄρτον διδόναι τῷ πεινῶντι, ὑποδέχεσθαι τὸν ἄστεγον, ἀμφιεννύναι τὸν γυμνόν.
»sēmeron sōtēria tǭ oikǭ toutǭ.« houtō tēn chreian autōn epainei, hōste kai meta tēs prosthēkēs tautēs tēn koinōnian epitassei, potizein ton dipsōnta, arton didonai tǭ peinōnti, hypodechesthai ton astegon, amphiennynai ton gymnon.
“Today salvation has come to this house.” He so praises their use of it that with this addition he also enjoins sharing: to give drink to the thirsty, bread to the hungry, to receive the homeless, to clothe the naked.
Luke 19:9 (quotation, high confidence) · Matt 25:35 (allusion, high confidence)
Notes and citation
Summary: Christ declares salvation to Zacchaeus's house and commands the rich to share with the needy.
- The quotation is Luke 19:9. The Greek has χρείαν (“need”), probably a slip for χρῆσιν (“use”); the translation follows the sense.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 13.6 (Stählin 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-13-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
13.7Stählin 3:168
εἰ δὲ τὰς χρείας οὐχ οἷόν τε ἐκπληροῦν ταύτας μὴ ἀπὸ χρημάτων, τῶν δὲ χρημάτων ἀφίστασθαι κελεύει, τί ἂν ἕτερον εἴη ποιῶν ὁ κύριος ἢ τὰ αὐτὰ διδόναι τε καὶ μὴ διδόναι παραινῶν, τρέφειν καὶ μὴ τρέφειν, ὑποδέχεσθαι καὶ ἀποκλείειν, κοινωνεῖν καὶ μὴ κοινωνεῖν, ὅπερ ἁπάντων ἀλογώτατον. Οὐκ ἄρα ἀπορριπτέον τὰ καὶ τοὺς πέλας ὠφελοῦντα χρήματα·
ei de tas chreias ouch hoion te ekplēroun tautas mē apo chrēmatōn, tōn de chrēmatōn aphistasthai keleuei, ti an heteron eiē poiōn ho kyrios ē ta auta didonai te kai mē didonai parainōn, trephein kai mē trephein, hypodechesthai kai apokleiein, koinōnein kai mē koinōnein, hoper hapantōn alogōtaton. Ouk ara aporripteon ta kai tous pelas ōphelounta chrēmata;
But if these needs cannot be met except from money, and he commands us to give up money, what else would the Lord be doing but advising us both to give and not to give the same things, to feed and not to feed, to receive and to shut out, to share and not to share, which is the most absurd of all? So money that benefits one's neighbors too is not to be thrown away;
Notes and citation
Summary: If Christ commanded both giving to the needy and giving up all money, he would contradict himself; wealth that benefits others should not be discarded.
Notes on the original text
- Digital text corrected (accent and breathing: οἷόν): οὐχ οἶόν τε ἐκπληροῦν → οὐχ οἷόν τε ἐκπληροῦν.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 13.7 (Stählin 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-13-7).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 14
14.1Stählin 3:168
κτήματα γάρ ἐστι κτητὰ ὄντα καὶ χρήματα χρήσιμα ὄντα καὶ εἰς χρῆσιν ἀνθρώπων ὑπὸ τοῦ θεοῦ παρεσκευασμένα, ἃ δὴ παράκειται καὶ ὑποβέβληται καθάπερ ὕλη τις καὶ ὄργανα πρὸς χρῆσιν ἀγαθὴν τοῖς εἰδόσι.
ktēmata gar esti ktēta onta kai chrēmata chrēsima onta kai eis chrēsin anthrōpōn hypo tou theou pareskeuasmena, ha dē parakeitai kai hypobeblētai kathaper hylē tis kai organa pros chrēsin agathēn tois eidosi.
for they are possessions because they are possessed, and goods because they are useful and prepared by God for the use of human beings. They lie at hand and are placed under us like material and instruments for good use by those who know how.
Notes and citation
Summary: Possessions and money are prepared by God as material and tools for good use.
- Clement plays on κτήματα / κτητά (“possessions” / “possessable”) and χρήματα / χρήσιμα (“goods” / “useful”).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 14.1 (Stählin 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-14-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
14.2Stählin 3:168
τὸ ὄργανον, ἐὰν χρῇ τεχνικῶς, τεχνικόν ἐστιν, ἐὰν ὑστερῇς τῆς τέχνης, ἀπολαύει τῆς σῆς ἀμουσίας, ὂν ἀναίτιον.
to organon, ean chrę̄ technikōs, technikon estin, ean hysterę̄s tēs technēs, apolauei tēs sēs amousias, on anaition.
If you use an instrument skillfully, it is skillful; if you fall short in skill, it shares in your lack of art, though it is not to blame.
Notes and citation
Summary: An instrument is only as good as the skill of the one who uses it.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 14.2 (Stählin 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-14-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
14.3Stählin 3:168
τοιοῦτον καὶ ὁ πλοῦτος ὄργανόν ἐστι.
toiouton kai ho ploutos organon esti.
Wealth too is such an instrument.
Notes and citation
Summary: Wealth is an instrument.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 14.3 (Stählin 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-14-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
14.4Stählin 3:168–169
δύνασαι χρῆσθαι δικαίως αὐτῷ· πρὸς δικαιοσύνην καθυπηρετεῖ· ἀδίκως τις αὐτῷ χρῆται· πάλιν ὑπηρέτης ἀδικίας εὑρίσκεται· πέφυκε γὰρ ὑπηρετεῖν, ἀλλʼ οὐκ ἄρχειν. οὐ χρὴ τοίνυν τὸ ἐξ ἑαυτοῦ μὴ ἔχον μήτε τὸ ἀγαθὸν μήτε τὸ κακόν. ἀναίτιον ὄν, αἰτιᾶσθαι, ἀλλὰ τὸ δυνάμενον καὶ καλῶς τούτοις χρῆσθαι καὶ κακῶς, ἀφʼ ὧν ἂν ἕληται, κατʼ αὐτὸ τοῦτο αἴτιον ὄν. τοῦτο δʼ ἐστὶ νοῦς ἀνθρώπου.
dynasai chrēsthai dikaiōs autǭ; pros dikaiosynēn kathypēretei; adikōs tis autǭ chrētai; palin hypēretēs adikias heurisketai; pephyke gar hypēretein, allʼ ouk archein. ou chrē toinyn to ex heautou mē echon mēte to agathon mēte to kakon. anaition on, aitiasthai, alla to dynamenon kai kalōs toutois chrēsthai kai kakōs, aphʼ hōn an helētai, katʼ auto touto aition on. touto dʼ esti nous anthrōpou.
You can use it justly: it serves righteousness. Someone uses it unjustly: again it is found a servant of injustice. For its nature is to serve, not to rule. We must not, then, blame what has in itself neither good nor evil and is not responsible, but what is able to use these things both well and badly, according to what it chooses, and is responsible for that very reason. And this is the human mind,
Notes and citation
Summary: Wealth serves either justice or injustice; the blame lies not with it but with the human mind that chooses how to use it.
- The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 14.4 (Stählin 3:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-14-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
14.5Stählin 3:169
καὶ κριτήριον ἐλεύθερον ἔχων ἐν ἑαυτῷ καὶ τὸ αὐτεξούσιον τῆς μεταχειρίσεως τῶν δοθέντων· ὥστε μὴ τὰ κτήματά τις ἀφανιζέτω μᾶλλον ἢ τὰ πάθη τῆς ψυχῆς, τὰ μὴ συγχωροῦντα τὴν ἀμείνω χρῆσιν τῶν ὑπαρχόντων.
kai kritērion eleutheron echōn en heautǭ kai to autexousion tēs metacheiriseōs tōn dothentōn; hōste mē ta ktēmata tis aphanizetō mallon ē ta pathē tēs psychēs, ta mē synchōrounta tēn ameinō chrēsin tōn hyparchontōn.
which has in itself free judgment and free will in handling what has been given it. So let no one destroy his possessions, but rather the passions of the soul, which do not allow the better use of what one has,
Notes and citation
Summary: The mind has free will; one should destroy not one's possessions but the passions that prevent their good use.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 14.5 (Stählin 3:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-14-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
14.6Stählin 3:169
ἵνα καλὸς καὶ ἀγαθὸς γενόμενος καὶ τούτοις τοῖς κτήμασι χρῆσθαι δυνηθῇ καλῶς. τὸ οὖν ἀποτάξασθαι πᾶσι τοῖς ὑπάρχουσι καὶ πωλῆσαι πάντα τὰ ὑπάρχοντα τοῦτον τὸν τρόπον ἐκδεκτέον ὡς ἐπὶ τῶν ψυχικῶν παθῶν διειρημένον.
hina kalos kai agathos genomenos kai toutois tois ktēmasi chrēsthai dynēthę̄ kalōs. to oun apotaxasthai pasi tois hyparchousi kai pōlēsai panta ta hyparchonta touton ton tropon ekdekteon hōs epi tōn psychikōn pathōn dieirēmenon.
so that, having become noble and good, he may be able to use these possessions nobly too. To renounce all one's possessions, then, and sell all that one has, must be understood in this way, as spoken of the passions of the soul.
Luke 14:33 (allusion, high confidence) · Mark 10:21 (allusion, high confidence)
Notes and citation
Summary: The command to sell all one's possessions refers to the passions of the soul.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 14.6 (Stählin 3:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-14-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 15
15.1Stählin 3:169
Ἐγὼ γοῦν κἀκεῖνο φήσαιμʼ ἄν· ἐπειδὴ τὰ μὲν ἐντός ἐστι τῆς ψυχῆς, τὰ δὲ ἐκτός, κἂν μὲν ἡ ψυχὴ χρῆται καλῶς. καλὰ καὶ ταῦτα δοκεῖ, ἐὰν δὲ πονηρῶς. πονηρά, ὁ κελεύων ἀπαλλοτριοῦν τὰ ὑπάρχοντα π[ρ]ότερον ταῦτα παραιτεῖται ὧν ἀναιρεθέντων ἔτι τὰ πάθη μένει, ἢ ἐκεῖνα μᾶλλον ὧν ἀναιρεθέντων καὶ τὰ κτήματα χρήσιμα γίνεται;
Egō goun kakeino phēsaimʼ an; epeidē ta men entos esti tēs psychēs, ta de ektos, kan men hē psychē chrētai kalōs. kala kai tauta dokei, ean de ponērōs. ponēra, ho keleuōn apallotrioun ta hyparchonta p[r]oteron tauta paraiteitai hōn anairethentōn eti ta pathē menei, ē ekeina mallon hōn anairethentōn kai ta ktēmata chrēsima ginetai?
I would say this too: since some things are within the soul and others outside it, and the latter also seem good if the soul uses them well and evil if it uses them badly, does the one who commands us to give away our possessions reject the things whose removal still leaves the passions remaining, or rather those whose removal makes possessions too useful?
Textual problem in this passage: see the notes.
Notes and citation
Summary: Since outward things are good or bad according to the soul's use, Christ's command must refer to the inner passions, not to outward goods.
- The square brackets in the Greek mark a letter the editor deletes.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 15.1 (Stählin 3:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-15-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
15.2Stählin 3:169
ὁ τοίνυν ἀποβαλὼν τὴν κοσμικὴν περιουσίαν ἔτι δύναται πλουτεῖν τῶν παθῶν καὶ τῆς ὕλης μὴ παρούσης· ἡ γάρ τοι διάθεσις τὸ αὑτῆς ἐνεργεῖ καὶ τὸν λογισμὸν ἄγχει καὶ πιέζει καὶ φλεγμαίνει ταῖς συντρόφοις ἐπιθυμίαις· οὐδὲν οὖν προὔργου γέγονεν αὐτῷ πτωχεύειν χρημάτων πλουτοῦντι τῶν παθῶν.
ho toinyn apobalōn tēn kosmikēn periousian eti dynatai ploutein tōn pathōn kai tēs hylēs mē parousēs; hē gar toi diathesis to hautēs energei kai ton logismon anchei kai piezei kai phlegmainei tais syntrophois epithymiais; ouden oun prourgou gegonen autǭ ptōcheuein chrēmatōn ploutounti tōn pathōn.
The one who has thrown away his worldly wealth can still be rich in passions, even when their material is absent; for the disposition does its own work, and chokes and oppresses the reason and inflames it with the desires bred with it. So it has done him no good to be poor in money while rich in passions.
Notes and citation
Summary: One who gives up wealth can still be rich in passions, which continue to choke the reason.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 15.2 (Stählin 3:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-15-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
15.3Stählin 3:169
οὐ γὰρ τὰ ἀπόβλητα ἀπέβαλεν, ἀλλὰ τὰ ἀδιάφορα, καὶ τῶν μὲν ὑπηρετικῶν ἑαυτὸν περιέκοψεν, ἐξέκαυσε δὲ τὴν ὕλην τῆς κακίας τὴν ἔμφυτον τῇ τῶν ἐκτὸς ἀπορίᾳ.
ou gar ta apoblēta apebalen, alla ta adiaphora, kai tōn men hypēretikōn heauton periekopsen, exekause de tēn hylēn tēs kakias tēn emphyton tę̄ tōn ektos aporią.
For he has not thrown away what should be thrown away, but what is indifferent; he has cut himself off from what serves him, but set on fire the innate material of vice by the lack of external things.
Notes and citation
Summary: Such a person discards what is indifferent and keeps the real source of vice, which poverty inflames.
- “Indifferent” (ἀδιάφορα) is the Stoic term for things neither good nor evil in themselves.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 15.3 (Stählin 3:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-15-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
15.4Stählin 3:169
ἀποτακτέον οὖν τοῖς ὑπάρχουσι τοῖς βλαβεροῖς. οὐχὶ τοῖς ἐὰν ἐπίστηταί τις τὴν ὀρθὴν χρῆσιν καὶ συνωφελεῖν δυναμένοις.
apotakteon oun tois hyparchousi tois blaberois. ouchi tois ean epistētai tis tēn orthēn chrēsin kai synōphelein dynamenois.
We must renounce, then, those possessions that are harmful, not those that can also help, if one knows how to use them rightly.
Notes and citation
Summary: Only harmful possessions must be renounced, not those that can be used well.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 15.4 (Stählin 3:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-15-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
15.5Stählin 3:169
ὠφελεῖ δὲ τὰ μετὰ φρονήσεως καὶ σωφροσύνης καὶ εὐσεβείας οἰκονομούμενα, ἀπωστέα δὲ τὰ ἐπιζήμια· τὰ δὲ ἐκτὸς οὐ βλάπτει.
ōphelei de ta meta phronēseōs kai sōphrosynēs kai eusebeias oikonomoumena, apōstea de ta epizēmia; ta de ektos ou blaptei.
What is managed with prudence, self-control, and godliness is beneficial; what is harmful must be thrust away; external things do not harm.
Notes and citation
Summary: Wealth managed wisely and piously benefits; external things themselves do no harm.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 15.5 (Stählin 3:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-15-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
15.6Stählin 3:169
Οὕτως οὖν ὁ κύριος καὶ τὴν τῶν ἐκτὸς χρείαν εἰσάγει. κελεύων ἀποθέσθαι οὐ τὰ βιωτικά, ἀλλὰ τὰ τούτοις κακῶς χρώμενα· ταῦτα
Houtōs oun ho kyrios kai tēn tōn ektos chreian eisagei. keleuōn apothesthai ou ta biōtika, alla ta toutois kakōs chrōmena; tauta
So the Lord also admits the use of external things, commanding us to put away not the means of living but the things that use them badly; and these
Notes and citation
Summary: Christ allows external goods and commands us to put away what misuses them.
- The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 15.6 (Stählin 3:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-15-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 16
16.1Stählin 3:169
δὲ ἦν τὰ τῆς ψυχῆς ἀρρωστήματα καὶ πάθη. ὁ τούτων πλοῦτος παρὼν μὲν ἅπασι θανατηφόρος, ἀπολόμενος δὲ σωτήριος· οὗ δεῖ καθαρεύουσαν. τουτέστι πτωχεύουσαν καὶ γυμνήν. τὴν ψυχὴν παρασχόμενον οὕτως ἤδη τοῦ σωτῆρος ἀκοῦσαι λέγοντος· »δεῦρο ἀκολούθει μοι.«
de ēn ta tēs psychēs arrōstēmata kai pathē. ho toutōn ploutos parōn men hapasi thanatēphoros, apolomenos de sōtērios; hou dei kathareuousan. toutesti ptōcheuousan kai gymnēn. tēn psychēn paraschomenon houtōs ēdē tou sōtēros akousai legontos; »deuro akolouthei moi.«
were the infirmities and passions of the soul. The wealth of these, when present, brings death to all; when destroyed, it brings salvation. Of this one must render the soul pure, that is, poor and naked, and so then hear the Savior saying, “Come, follow me.”
Mark 10:21 (quotation, high confidence)
Notes and citation
Summary: The passions are the deadly wealth; the soul stripped of them can hear Christ's call to follow him.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 16.1 (Stählin 3:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-16-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
16.2Stählin 3:169–170
ὁδὸς γὰρ αὐτὸς ἤδη τῷ καθαρῷ τὴν καρδίαν γίνεται, εἰς δὲ ἀκάθαρτον ψυχὴν θεοῦ χάρις οὐ παραδύεται· ἀκάθαρτος δὲ ἡ πλουτοῦσα τῶν ἐπιθυμιῶν καὶ ὠδίνουσα πολλοῖς ἔρωσι καὶ κοσμικοῖς.
hodos gar autos ēdē tǭ katharǭ tēn kardian ginetai, eis de akatharton psychēn theou charis ou paradyetai; akathartos de hē ploutousa tōn epithymiōn kai ōdinousa pollois erōsi kai kosmikois.
For he himself becomes the way for the pure in heart; but the grace of God does not slip into an impure soul, and impure is the soul that is rich in desires and in labor with many worldly loves.
John 14:6 (echo, high confidence) · Matt 5:8 (echo, high confidence)
Notes and citation
Summary: Christ is the way for the pure in heart; God's grace does not enter a soul full of worldly desires.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 16.2 (Stählin 3:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-16-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
16.3Stählin 3:170
ὁ μὲν γὰρ ἔχων κτήματα καὶ χρυσὸν καὶ ἄργυρον καὶ οἰκίας ὡς θεοῦ δωρεὰς [καὶ] τῷ τε διδόντι θεῷ λειτουργῶν ἀπʼ αὐτῶν εἰς ἀνθρώπων σωτηρίαν καὶ εἰδὼς ὅτι ταῦτα κέκτηται διὰ τοὺς ἀδελφοὺς μᾶλλον ἢ ἑαυτὸν καὶ κρείττων ὑπάρχων τῆς κτήσεως αὐτῶν, μὴ δοῦλος ὢν ὧν κέκτηται μηδὲ ἐν τῇ ψυχῇ ταῦτα περιφέρων μηδὲ ἐν τούτοις ὁρίζων καὶ περιγράφων τὴν ἑαυτοῦ ζωήν, ἀλλά τι καὶ καλὸν ἔργον καὶ θεῖον ἀεὶ διαπονῶν, κἂν ἀποστερηθῆναι δέῃ ποτὲ τούτων, δυνάμενος ἵλεῳ τῇ γνώμῃ καὶ τὴν ἀπαλλαγὴν αὐτῶν ἐνεγκεῖν ἐξ ἴσου καθάπερ καὶ τὴν περιουσίαν, οὗτός ἐστιν ὁ μακαριζόμενος ὑπὸ τοῦ κυρίου καὶ πτωχὸς τῷ πνεύματι καλούμενος, κληρονόμος ἕτοιμος οὐρανοῦ βασιλείας, οὐ πλούσιος ζῆσαι μὴ δυνάμενος·
ho men gar echōn ktēmata kai chryson kai argyron kai oikias hōs theou dōreas [kai] tǭ te didonti theǭ leitourgōn apʼ autōn eis anthrōpōn sōtērian kai eidōs hoti tauta kektētai dia tous adelphous mallon ē heauton kai kreittōn hyparchōn tēs ktēseōs autōn, mē doulos ōn hōn kektētai mēde en tę̄ psychę̄ tauta peripherōn mēde en toutois horizōn kai perigraphōn tēn heautou zōēn, alla ti kai kalon ergon kai theion aei diaponōn, kan aposterēthēnai deę̄ pote toutōn, dynamenos hileǭ tę̄ gnōmę̄ kai tēn apallagēn autōn enenkein ex isou kathaper kai tēn periousian, houtos estin ho makarizomenos hypo tou kyriou kai ptōchos tǭ pneumati kaloumenos, klēronomos hetoimos ouranou basileias, ou plousios zēsai mē dynamenos;
The one who holds possessions, gold and silver and houses, as gifts of God, and serves God who gave them by using them for the salvation of others; who knows that he possesses them for the sake of the brethren rather than for himself; who is superior to their possession, not a slave to what he possesses, nor carrying them about in his soul, nor defining and limiting his life by them, but always laboring at some fine and divine work; and who, if he must ever be deprived of them, is able to bear their loss with a cheerful mind as calmly as their abundance: this is the one who is blessed by the Lord and called poor in spirit, a ready heir of the kingdom of heaven, not one who is unable to live as a rich man.
Matt 5:3 (allusion, high confidence)
Notes and citation
Summary: The rich man who holds his wealth as God's gift for the sake of others, is not its slave, and could lose it calmly, is the “poor in spirit” whom Christ blesses.
- The allusion is Matt 5:3. The bracketed word in the Greek is the editor's deletion.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 16.3 (Stählin 3:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-16-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 17
17.1Stählin 3:170
ὁ δὲ ἐν τῇ ψυχῇ τὸν πλοῦτον φέρων καὶ ἀντὶ θεοῦ πνεύματος ἐν τῇ καρδίᾳ χρυσὸν φέρων ἢ ἀγρὸν καὶ τὴν κτῆσιν ἄμετρον ἀεὶ ποιῶν καὶ ἑκάστοτε τὸ πλεῖον βλέπων, κάτω νενευκὼς καὶ τοῖς τοῦ κόσμου θηράτροις πεπεδημένος, γῆ ὢν καὶ εἰς γῆν ἀπελευσόμενος, πόθεν δύναται βασιλείας οὐρανῶν ἐπιθυμῆσαι καὶ φροντίσαι. ἄνθρωπος οὐ καρδίαν, ἀλλὰ ἀγρὸν ἢ μέταλλον φορῶν, ἐν τούτοις εὑρεθησόμενος ἐπάναγκες [ἐν] οἷς εἵλετο; »ὅπου γὰρ ὁ νοῦς τοῦ ἀνθρώπου, ἐκεῖ καὶ ὁ θησαυρὸς αὐτοῦ.«
ho de en tę̄ psychę̄ ton plouton pherōn kai anti theou pneumatos en tę̄ kardią chryson pherōn ē agron kai tēn ktēsin ametron aei poiōn kai hekastote to pleion blepōn, katō neneukōs kai tois tou kosmou thēratrois pepedēmenos, gē ōn kai eis gēn apeleusomenos, pothen dynatai basileias ouranōn epithymēsai kai phrontisai. anthrōpos ou kardian, alla agron ē metallon phorōn, en toutois heurethēsomenos epanankes [en] hois heileto? »hopou gar ho nous tou anthrōpou, ekei kai ho thēsauros autou.«
But the one who carries his wealth in his soul, and in his heart, instead of the Spirit of God, carries gold or land, always making his property boundless and forever looking for more, bent downward and fettered by the snares of the world, being earth and destined to go to earth: how can he desire and care for the kingdom of heaven, a man who wears not a heart but a field or a mine, and who must of necessity be found in the things he has chosen? “For where the mind of man is, there is his treasure also.”
Gen 3:19 (echo, medium confidence) · Matt 6:21 (quotation, high confidence) · Luke 12:34 (quotation, medium confidence)
Notes and citation
Summary: The one who carries wealth in his heart instead of God's Spirit, always wanting more, cannot desire the kingdom; where one's mind is, there is one's treasure.
- The quotation is a form of Matt 6:21 (Luke 12:34), with “mind” for “heart” and the order reversed; “earth … to earth” is Gen 3:19. The bracketed word in the Greek is the editor's deletion.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 17.1 (Stählin 3:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-17-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
17.2Stählin 3:170
Θησαυροὺς δέ γε ὁ κύριος οἶδε διττούς, τὸν μὲν ἀγαθόν, »ὁ« γὰρ »ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν«, τὸν δὲ πονηρόν. »ὁ« γὰρ »κακὸς ἐκ τοῦ κακοῦ θησαυροῦ προφέρει τὸ κακόν, ὅτι ἐκ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ.«
Thēsaurous de ge ho kyrios oide dittous, ton men agathon, »ho« gar »agathos anthrōpos ek tou agathou thēsaurou tēs kardias propherei to agathon«, ton de ponēron. »ho« gar »kakos ek tou kakou thēsaurou propherei to kakon, hoti ek perisseumatos tēs kardias to stoma lalei.«
The Lord knows two kinds of treasure: the good, for “the good man brings out good from the good treasure of his heart”; and the evil, for “the evil man brings out evil from the evil treasure, because out of the abundance of the heart the mouth speaks.”
Luke 6:45 (quotation, high confidence) · Matt 12:35 (quotation, medium confidence)
Notes and citation
Summary: Christ speaks of a good and an evil treasure in the heart.
- The quotation is Luke 6:45 (Matt 12:35).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 17.2 (Stählin 3:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-17-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
17.3Stählin 3:170
ὥσπερ οὖν θησαυρὸς οὐχ εἷς παρʼ αὐτῷ καθὸ καὶ παρʼ ἡμῖν, ὁ τὸ αἰφνίδιον μέγα κέρδος ἐν εὑρήσει διδούς.
hōsper oun thēsauros ouch heis parʼ autǭ katho kai parʼ hēmin, ho to aiphnidion mega kerdos en heurēsei didous.
As, then, treasure is not one thing with him, as with us too, there being the treasure that gives sudden great gain when it is found,
Notes and citation
Summary: As there are different kinds of treasure among us,
- The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 17.3 (Stählin 3:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-17-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
17.4Stählin 3:170
ἀλλὰ καὶ δεύτερος, ὁ ἀκερδὴς καὶ ἄζηλος καὶ δύσκτητος καὶ ἐπιζήμιος, οὕτως καὶ πλοῦτος ὃ μέν τις ἀγαθῶν, ὃ δὲ κακῶν, εἴ γε τὸν πλοῦτον καὶ τὸν θησαυρὸν οὐκ ἀπηρτημένους ἴσμεν ἀλλήλων τῇ φύσει. καὶ ὁ μέν τις πλοῦτος κτητὸς ἂν εἴη καὶ περίβλητος, ὃ δὲ ἄκτητος καὶ ἀπόβλητος· τὸν αὐτὸν δὲ τρόπον καὶ πτωχεία μακαριστὴ μὲν ἡ πνευματική.
alla kai deuteros, ho akerdēs kai azēlos kai dysktētos kai epizēmios, houtōs kai ploutos ho men tis agathōn, ho de kakōn, ei ge ton plouton kai ton thēsauron ouk apērtēmenous ismen allēlōn tę̄ physei. kai ho men tis ploutos ktētos an eiē kai periblētos, ho de aktētos kai apoblētos; ton auton de tropon kai ptōcheia makaristē men hē pneumatikē.
and also a second kind, profitless, unenviable, hard to get, and harmful, so too there is a wealth of good things and a wealth of evil things, since we know that wealth and treasure are not separated from each other by nature. The one wealth is to be acquired and embraced, the other not acquired but thrown away. In the same way, poverty too is blessed when it is spiritual.
Notes and citation
Summary: So there is a good and a bad wealth, one to be gained and one to be discarded; and poverty is blessed when it is spiritual.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 17.4 (Stählin 3:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-17-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
17.5Stählin 3:170–171
διὸ καὶ προσέθηκεν ὁ Ματθαῖος· »μακάριοι οἱ πτωχοί·« πῶς; »τῷ πνεύματι.« καὶ πάλιν· »μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην τοῦ θεοῦ·« οὐκοῦν ἄθλιοι οἱ ἐναντίοι πτωχοί, θεοῦ μὲν ἄμοιροι, ἀμοιρότεροι δὲ τῆς ἀνθρωπίνης κτήσεως, ἄγευστοι δὲ δικαιοσύνης θεοῦ.
dio kai prosethēken ho Matthaios; »makarioi hoi ptōchoi;« pōs? »tǭ pneumati.« kai palin; »makarioi hoi peinōntes kai dipsōntes tēn dikaiosynēn tou theou;« oukoun athlioi hoi enantioi ptōchoi, theou men amoiroi, amoiroteroi de tēs anthrōpinēs ktēseōs, ageustoi de dikaiosynēs theou.
That is why Matthew added: “Blessed are the poor.” How? “In spirit.” And again: “Blessed are those who hunger and thirst for the righteousness of God.” So wretched are the opposite kind of poor, who have no share in God, and still less in human possessions, and have not tasted the righteousness of God.
Matt 5:3 (quotation, high confidence) · Matt 5:6 (quotation, high confidence)
Notes and citation
Summary: Matthew specifies “poor in spirit” and hunger for righteousness; those poor in the other sense, without God, are wretched.
- The quotations are Matt 5:3 and 5:6 (with “of God” added).
Notes on the original text
- Digital text corrected (letters missing in the digital text): τὴν δικαιοτοῦ θεοῦ → τὴν δικαιοσύνην τοῦ θεοῦ.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 17.5 (Stählin 3:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-17-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 18
18.1Stählin 3:171
Ὥστε τοὺς πλουσίους μαθηματικῶς ἀκουστέον, τοὺς δυσκόλως εἰσελευσομένους εἰς τὴν βασιλείαν, μὴ σκαιῶς μηδὲ ἀγροίκως μηδὲ σαρκίνως· οὐ γὰρ οὕτως λέλεκται. οὐδὲ ἐπὶ τοῖς ἐκτὸς ἡ σωτηρία. οὔτε εἰ πολλὰ οὔτε εἰ ὀλίγα ταῦτα ἢ μικρὰ ἢ μεγάλα ἢ ἔνδοξα ἢ ἄδοξα ἢ εὐδόκιμα ἢ ἀδόκιμα, ἀλλʼ ἐπὶ τῇ τῆς ψυχῆς ἀρετῇ. πίστει καὶ ἐλπίδι καὶ ἀγάπῃ καὶ φιλαδελφίᾳ καὶ γνώσει καὶ πραότητι καὶ ἀτυφίᾳ καὶ ἀληθείᾳ, ὧν ἆθλον ἡ σωτηρία.
Hōste tous plousious mathēmatikōs akousteon, tous dyskolōs eiseleusomenous eis tēn basileian, mē skaiōs mēde agroikōs mēde sarkinōs; ou gar houtōs lelektai. oude epi tois ektos hē sōtēria. oute ei polla oute ei oliga tauta ē mikra ē megala ē endoxa ē adoxa ē eudokima ē adokima, allʼ epi tę̄ tēs psychēs aretę̄. pistei kai elpidi kai agapę̄ kai philadelphią kai gnōsei kai praotēti kai atyphią kai alētheią, hōn athlon hē sōtēria.
So the rich who will enter the kingdom with difficulty must be understood in a learned way, as disciples should, not clumsily, rustically, or in a fleshly way; for it is not said in that way. Salvation does not depend on external things, whether they are many or few, small or great, glorious or inglorious, esteemed or unesteemed, but on the virtue of the soul: faith, hope, love, brotherly love, knowledge, gentleness, humility, and truth, of which salvation is the prize.
Mark 10:23 (allusion, high confidence) · 1 Cor 13:13 (echo, medium confidence)
Notes and citation
Summary: Salvation depends not on external wealth but on the soul's virtues: faith, hope, love, knowledge, gentleness, humility, and truth.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 18.1 (Stählin 3:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-18-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
18.2Stählin 3:171
οὐδὲ γὰρ διὰ κάλλος σώματος ζήσεταί τις ἢ τοὐναντίον ἀπολεῖται· ἀλλʼ ὁ μὲν τῷ δοθέντι σώματι ἁγνῶς καὶ κατὰ θεὸν χρώμενος ζήσεται. ὁ δὲ φθείρων τὸν ναὸν θεοῦ φθαρήσεται.
oude gar dia kallos sōmatos zēsetai tis ē tounantion apoleitai; allʼ ho men tǭ dothenti sōmati hagnōs kai kata theon chrōmenos zēsetai. ho de phtheirōn ton naon theou phtharēsetai.
No one will live because of bodily beauty, nor perish for the opposite; but the one who uses the body given him purely and according to God will live, and the one who destroys the temple of God will be destroyed.
1 Cor 3:17 (quotation, high confidence)
Notes and citation
Summary: Bodily beauty does not save or condemn; using the body purely saves, and destroying God's temple destroys.
- The quotation is 1 Cor 3:17.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 18.2 (Stählin 3:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-18-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
18.3Stählin 3:171
δύναται δέ τις καὶ αἰσχρὸς ἀσελγαίνειν καὶ κατὰ κάλλος σωφρονεῖν· οὐδὲ ἰσχὺς καὶ μέγεθος σώματος ζωοποιεῖ οὐδὲ τῶν μελῶν οὐδενία ἀπολλύει. ἀλλʼ ἡ τούτοις ψυχὴ χρωμένη τὴν αἰτίαν ἐφʼ ἑκάτερα παρέχεται.
dynatai de tis kai aischros aselgainein kai kata kallos sōphronein; oude ischys kai megethos sōmatos zōopoiei oude tōn melōn oudenia apollyei. allʼ hē toutois psychē chrōmenē tēn aitian ephʼ hekatera parechetai.
An ugly man can be licentious, and a beautiful one self-controlled. Neither strength and size of body give life, nor does the insignificance of the limbs destroy; but the soul that uses them provides the cause in either direction.
Notes and citation
Summary: Neither beauty nor strength decides one's fate; the soul that uses the body is responsible.
- The Greek word translated “insignificance” (οὐδενία) is uncertain in the digital text.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 18.3 (Stählin 3:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-18-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
18.4Stählin 3:171
ὑπόφερε γοῦν. φησί. παιόμενος τὸ πρόσωπον. ὅπερ δύναται καὶ ἰσχυρός τις ὢν καὶ εὐεκτῶν ὑπακοῦσαι καὶ πάλιν ἀσθενικός τις ὢν ἀκρασίᾳ γνώμης παραβῆναι.
hypophere goun. phēsi. paiomenos to prosōpon. hoper dynatai kai ischyros tis ōn kai euektōn hypakousai kai palin asthenikos tis ōn akrasią gnōmēs parabēnai.
“Endure,” he says, “when struck on the face,” which a strong and healthy man can obey, and again a weak man can transgress through lack of self-control.
Matt 5:39 (allusion, high confidence) · Luke 6:29 (allusion, medium confidence)
Notes and citation
Summary: A strong man can obey the command to turn the other cheek, and a weak man can break it.
- The allusion is Matt 5:39 (Luke 6:29).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 18.4 (Stählin 3:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-18-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
18.5Stählin 3:171
οὕτως καὶ ἄπορός τις ὢν καὶ ἄβιος εὑρεθείη ποτʼ ἂν μεθύων ταῖς ἐπιθυμίαις. καὶ χρήμασι πλούσιος νήφων καὶ πτωχεύων ἡδονῶν. πεπεισμένος. συνετός, καθαρός, κεκολασμένος.
houtōs kai aporos tis ōn kai abios heuretheiē potʼ an methyōn tais epithymiais. kai chrēmasi plousios nēphōn kai ptōcheuōn hēdonōn. pepeismenos. synetos, katharos, kekolasmenos.
So too one who is without resources and livelihood might sometimes be found drunk with desires, and one rich in money sober, poor in pleasures, obedient, prudent, pure, disciplined.
Notes and citation
Summary: The poor can be drunk with desires, and the rich can be sober and pure.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 18.5 (Stählin 3:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-18-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
18.6Stählin 3:171
εἰ τοίνυν ἐστὶ τὸ ζησόμενον μάλιστα καὶ πρῶτον ἡ ψυχὴ καὶ περὶ ταύτην ἀρετὴ μὲν φυομένη σῴζει, κακία δὲ θανατοῖ, δῆλον ἤδη σαφῶς ὅτι αὕτη καὶ πτωχεύουσα ὧν ἄν τις ὑπὸ πλούτου διαφθείρηται σῴζεται, καὶ πλουτοῦσα τούτων ὧν ἐπιτρίβει πλοῦτος θανατοῦται·
ei toinyn esti to zēsomenon malista kai prōton hē psychē kai peri tautēn aretē men phyomenē sǭzei, kakia de thanatoi, dēlon ēdē saphōs hoti hautē kai ptōcheuousa hōn an tis hypo ploutou diaphtheirētai sǭzetai, kai ploutousa toutōn hōn epitribei ploutos thanatoutai;
If, then, it is above all and first the soul that is to live, and virtue growing in it saves while vice kills, it is now clear that the soul is saved when it is poor in the things by which one is corrupted through wealth, and is killed when it is rich in the things that wealth ruins.
Notes and citation
Summary: Since the soul lives by virtue and dies by vice, it is saved when poor in the passions wealth brings and killed when rich in them.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 18.6 (Stählin 3:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-18-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
18.7Stählin 3:171
καὶ μηκέτι ζητῶμεν ἀλλαχοῦ τὴν αἰτίαν τοῦ τέλους πλὴν ἐν τῇ τῆς ψυχῆς καταστάσει καὶ διαθέσει πρός τε ὑπακοὴν θεοῦ καὶ καθαρότητα πρός τε παράβασιν ἐντολῶν καὶ κακίας συλλογήν.
kai mēketi zētōmen allachou tēn aitian tou telous plēn en tę̄ tēs psychēs katastasei kai diathesei pros te hypakoēn theou kai katharotēta pros te parabasin entolōn kai kakias syllogēn.
And let us no longer seek the cause of our end anywhere else than in the state and disposition of the soul, toward obedience to God and purity, or toward transgression of the commandments and the accumulation of vice.
Notes and citation
Summary: Our final destiny depends on the soul's disposition: obedience and purity, or transgression and vice.
Notes on the original text
- Digital text corrected (stray raised point in the digital text): πρός τε παράβασιν· ἐντολῶν → πρός τε παράβασιν ἐντολῶν.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 18.7 (Stählin 3:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-18-7).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
Chapter 19
19.1Stählin 3:171
Ὁ μὲν ἄρα ἀληθῶς καὶ καλῶς πλούσιός ἐστιν ὁ τῶν ἀρετῶν πλούσιος καὶ πάσῃ τύχῃ χρῆσθαι ὁσίως καὶ πιστῶς δυνάμενος, ὁ δὲ νόθος πλούσιος ὁ κατὰ σάρκα πλουτῶν καὶ τὴν ζωὴν εἰς τὴν ἔξω κτῆσιν μετενηνοχὼς τὴν παρερχομένην καὶ φθειρομένην καὶ ἄλλοτε ἄλλου γινομένην καὶ ἐν τῷ τέλει μηδενὸς μηδαμῇ.
Ho men ara alēthōs kai kalōs plousios estin ho tōn aretōn plousios kai pasę̄ tychę̄ chrēsthai hosiōs kai pistōs dynamenos, ho de nothos plousios ho kata sarka ploutōn kai tēn zōēn eis tēn exō ktēsin metenēnochōs tēn parerchomenēn kai phtheiromenēn kai allote allou ginomenēn kai en tǭ telei mēdenos mēdamę̄.
The one who is truly and nobly rich, then, is the one rich in virtues and able to use every fortune in a holy and faithful way; the counterfeit rich man is the one rich according to the flesh, who has transferred his life to external possession, which passes away and perishes, belongs now to one and now to another, and in the end to no one at all.
Notes and citation
Summary: True wealth is wealth of virtues; counterfeit wealth is outward possession, which passes away.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 19.1 (Stählin 3:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-19-1).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
19.2Stählin 3:171–172
πάλιν αὖ κατὰ τὸν αὐτὸν τρόπον καὶ γνήσιος πτωχὸς καὶ νόθος ἄλλος πτωχὸς καὶ ψευδώνυμος. ὃ μὲν κατὰ πνεῦμα πτωχός. τὸ ἴδιον, ὃ δὲ κατὰ κόσμον. τὸ ἀλλότριον.
palin au kata ton auton tropon kai gnēsios ptōchos kai nothos allos ptōchos kai pseudōnymos. ho men kata pneuma ptōchos. to idion, ho de kata kosmon. to allotrion.
Again, in the same way, there is a genuine poor man and another, counterfeit and falsely named: the one poor in spirit, which is what matters, the other poor in the world's goods, which is foreign to him.
Notes and citation
Summary: There is a genuine poverty, of spirit, and a counterfeit one, of worldly goods.
- “Which is what matters” and “which is foreign” render τὸ ἴδιον and τὸ ἀλλότριον: what belongs to a person and what is external to him.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 19.2 (Stählin 3:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-19-2).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
19.3Stählin 3:172
τῷ δὴ κατὰ κόσμον οὐ πτωχῷ καὶ πλουσίῳ κατὰ τὰ πάθη ὁ κατὰ πνεῦμα οὐ πτωχὸς καὶ κατὰ θεὸν πλούσιος ›ἀπόστηθι‹ φησί ›τῶν ὑπαρχόντων ἐν τῇ ψυχῇ σου κτημάτων ἀλλοτρίων. ἵνα καθαρὸς τῇ καρδίᾳ γενόμενος ἴδῃς τὸν θεόν, ὅπερ καὶ διʼ ἑτέρας φωνῆς ἐστιν εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν.
tǭ dē kata kosmon ou ptōchǭ kai plousiǭ kata ta pathē ho kata pneuma ou ptōchos kai kata theon plousios ›apostēthi‹ phēsi ›tōn hyparchontōn en tę̄ psychę̄ sou ktēmatōn allotriōn. hina katharos tę̄ kardią genomenos idę̄s ton theon, hoper kai diʼ heteras phōnēs estin eiselthein eis tēn basileian tōn ouranōn.
To the one who is not poor in the world's goods but rich in passions, the one who is poor in spirit and rich toward God says: ‘Withdraw from the alien possessions that are in your soul, so that, becoming pure in heart, you may see God, which in other words is to enter the kingdom of heaven.
Textual problem in this passage: see the notes.
Matt 5:8 (allusion, high confidence)
Notes and citation
Summary: Christ, rich toward God, tells the one rich in passions to give up the alien possessions of the soul, so as to become pure in heart and see God.
- The Greek as printed reads “the one who is not poor in spirit”; the negative is probably a scribal intrusion, and the translation omits it. The speaker, the Christian who is poor in spirit, voices Christ's command in words that run to the end of 19.6. The allusion is Matt 5:8.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 19.3 (Stählin 3:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-19-3).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
19.4Stählin 3:172
καὶ πῶς αὐτῶν ἀποστῇς; πωλήσας. τί οὖν; χρήματα ἀντὶ κτημάτων λάβῃς; ἀντίδοσιν πλούτου πρὸς πλοῦτον ποιησάμενος.
kai pōs autōn apostę̄s? pōlēsas. ti oun? chrēmata anti ktēmatōn labę̄s? antidosin ploutou pros plouton poiēsamenos.
And how will you withdraw from them? By selling them. What then? Will you take money instead of possessions, making an exchange of wealth for wealth,
Notes and citation
Summary: “Selling” them does not mean exchanging one kind of wealth for another.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 19.4 (Stählin 3:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-19-4).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
19.5Stählin 3:172
ἐξαργυρίσας τὴν φανερὰν οὐσίαν; οὐδαμῶς· ἀλλὰ ἀντὶ τῶν πρότερον ἐνυπαρχόντων τῇ ψυχῇ, ἣν σῶσαι ποθεῖς, ἀντεισαγόμενος ἕτερον πλοῦτον θεοποιὸν καὶ ζωῆς χορηγὸν αἰωνίου, τὰς κατὰ τὴν ἐντολὴν τοῦ θεοῦ διαθέσεις. ἀνθʼ ὧν σοι περιέσται μισθὸς καὶ τιμή.
exargyrisas tēn phaneran ousian? oudamōs; alla anti tōn proteron enyparchontōn tę̄ psychę̄, hēn sōsai potheis, anteisagomenos heteron plouton theopoion kai zōēs chorēgon aiōniou, tas kata tēn entolēn tou theou diatheseis. anthʼ hōn soi periestai misthos kai timē.
turning your visible property into cash? Not at all; but instead of what was formerly in your soul, which you long to save, bring in another wealth, which makes you divine and supplies eternal life: the dispositions that accord with God's commandment. In return for these you will have reward and honor,
Notes and citation
Summary: In place of the passions one must bring in the divine wealth of dispositions that follow God's commandments.
- “Makes you divine” renders θεοποιόν; compare Protr. 11.114.
Extrabiblical texts: Clement of Alexandria, Protr. 11.114 (Exhortation to the Greeks; echo)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Quis div. 19.5 (Stählin 3:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-19-5).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.
19.6Stählin 3:172
διηνεκὴς σωτηρία καὶ αἰώνιος ἀφθαρσία. οὕτως καλῶς πωλεῖς τὰ ὑπάρχοντα, τὰ πολλὰ καὶ περισσὰ καὶ ἀποκλείοντά σοι τοὺς οὐρανούς. ἀντικαταλλασσόμενος αὐτῶν τὰ σῶσαι δυνάμενα. ἐκεῖνα ἐχέτωσαν οἱ σάρκινοι πτωχοὶ καὶ τούτων δεόμενοι, σὺ δὲ τὸν πνευματικὸν πλοῦτον ἀντιλαβὼν ἔχοις ἂν ἤδη θησαυρὸν ἐν οὐρανοῖς.‹
diēnekēs sōtēria kai aiōnios aphtharsia. houtōs kalōs pōleis ta hyparchonta, ta polla kai perissa kai apokleionta soi tous ouranous. antikatallassomenos autōn ta sōsai dynamena. ekeina echetōsan hoi sarkinoi ptōchoi kai toutōn deomenoi, sy de ton pneumatikon plouton antilabōn echois an ēdē thēsauron en ouranois.‹
perpetual salvation and eternal incorruption. In this way you sell well your possessions, the many, superfluous things that shut heaven against you, exchanging them for what can save. Let those things be had by the fleshly poor, who lack these; but you, receiving spiritual wealth in exchange, would already have treasure in heaven.’
Mark 10:21 (allusion, high confidence)
Notes and citation
Summary: By exchanging the passions for spiritual wealth, one gains treasure in heaven.
- “Those things” are material goods and “these” the saving goods just named; the reference of the pronouns is not certain.
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Quis div. 19.6 (Stählin 3:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-quis-dives/1-1/#p-19-6).
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Translation: Translated by Claude from the Greek text of Stählin (1909); made independently of existing English translations.