Clement of Alexandria (153-217)

Fragments

Translated by William Wilson

Collection I

Fragment 1

“Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us.” For if God generated us of matter, He afterwards, by progress in life, regenerated us.

“The Father of our Lord, by the resurrection of Jesus Christ”: who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second time to the body in this life; and that which has become angelic does not become unrighteous or evil, so as not to have the opportunity of again sinning by the assumption of flesh; but that in the resurrection the soul returns to the body, and both are joined to one another according to their peculiar nature, adapting themselves, through the composition of each, by a kind of congruity like a building of stones.

Besides, Peter says, “Ye also, as living stones, are built up a spiritual house”; meaning the place of the angelic abode, guarded in heaven. “For you,” he says, “who are kept by the power of God, by faith and contemplation, to receive the end of your faith, the salvation of your souls.”

Hence it appears that the soul is not naturally immortal; but is made immortal by the grace of God, through faith and righteousness, and by knowledge. “Of which salvation,” he says, “the prophets have inquired and searched diligently,” and what follows. It is declared by this that the prophets spake with wisdom, and that the Spirit of Christ was in them, according to the possession of Christ, and in subjection to Christ. For God works through archangels and kindred angels, who are called spirits of Christ.

“Which are now,” he says, “reported unto you by them that have preached the Gospel unto you.” The old things which were done by the prophets and escape the observation of most, are now revealed to you by the evangelists. “For to you,” he says, “they are manifested by the Holy Ghost, who was sent”; that is the Paraclete, of whom the Lord said, “If I go not away, He will not come.” “Unto whom,” it is said, “the angels desire to look”; not the apostate angels, as most suspect, but, what is a divine truth, angels who desire to obtain the advantage of that perfection.

“By precious blood,” he says, “as of a lamb without blemish and without spot.” Here he touches on the ancient Levitical and sacerdotal celebrations; but means a soul pure through righteousness which is offered to God.

“Verily foreknown before the foundation of the world.” In as much as He was foreknown before every creature, because He was Christ. “But manifested in the last times” by the generation of a body.

“Being born again, not of corruptible seed.” The soul, then, which is produced along with the body is corruptible, as some think.

“But the word of the Lord,” he says, “endureth for ever”: as well prophecy as divine doctrine.

“But ye are a chosen generation, a royal priesthood.” That we are a chosen race by the election of God is abundantly clear. He says royal, because we are called to sovereignty and belong to Christ; and priesthood on account of the oblation which is made by prayers and instructions, by which are gained the souls which are offered to God.

“Who, when He was reviled,” he says, “reviled not; when He suffered, threatened not.” The Lord acted so in His goodness and patience. “But committed Himself to him that judged Him unrighteously”: whether Himself, so that, regarding Himself in this way, there is a transposition. He indeed gave Himself up to those who judged according to an unjust law; because He was unserviceable to them, in as much as He was righteous: or, He committed to God those who judged unrighteously, and without cause insisted on His death, so that they might be instructed by suffering punishment.

“For he that will love life, and see good days”; that is, who wishes to become eternal and immortal. And He calls the Lord life, and the days good, that is holy.

“For the eyes of the Lord,” he says, “are upon the righteous, and His ears on their prayers”: he means the manifold inspection of the Holy Spirit. “The face of the Lord is on them that do evil”; that is, whether judgment, or vengeance, or manifestation.

“But sanctify the Lord Christ,” he says, “in your hearts.” For so you have in the Lord’s prayer, “Hallowed be Thy name.”

“For Christ,” he says, “hath once suffered for our sins, the just for the unjust, that he might present us to God; being put to death in the flesh, but quickened in the spirit.” He says these things, reducing them to their faith. That is, He became alive in our spirits.

“Coming,” he says, “He preached to those who were once unbelieving.” They saw not His form, but they heard His voice.

“When the long-suffering of God” holds out. God is so good, as to work the result by the teaching of salvation.

“By the resurrection,” it is said, “of Jesus Christ”: that, namely, which is effected in us by faith.

“Angels being subjected to Him,” which are the first order; and “principalities” being subject, who are of the second order; and “powers” being also subject, which are said to belong to the third order.

“Who shall give account,” he says, “to Him who is ready to judge the quick and the dead.”

These are trained through previous judgments. Therefore he adds, “For this cause was the Gospel preached also to the dead”—to us, namely, who were at one time unbelievers. “That they might be judged according to men,” he says, “in the flesh, but live according to God in the spirit.” Because, that is, they have fallen away from faith; whilst they are still in the flesh they are judged according to preceding judgments, that they might repent. Accordingly, he also adds, saying, “That they might live according to God in the spirit.” So Paul also; for he, too, states something of this nature when he says, “Whom I have delivered to Satan, that he might live in the spirit”; that is, “as good stewards of the manifold grace of God.” Similarly also Paul says, “Variously, and in many ways, God of old spake to our fathers.”

“Rejoice,” it is said, “that ye are partakers in the sufferings of Christ”: that is, if ye are righteous, ye suffer for righteousness’ sake, as Christ suffered for righteousness. “Happy are ye, for the Spirit of God, who is the Spirit of His glory and virtue, resteth on you.” This possessive “His” signifies also an an angelic spirit: in as much as the glory of God those are, through whom, according to faith and righteousness, He is glorified, to honourable glory, according to the advancement of the saints who are brought in. “The Spirit of God on us,” may be thus understood; that is, who through faith comes on the soul, like a gracefulness of mind and beauty of soul.

“Since,” it is said, “it is time for judgment beginning at the house of God.” For judgment will overtake these in the appointed persecutions.

“But the God of all grace,” he says. “Of all grace,” he says, because He is good, and the giver of all good things.

“Marcus, my son, saluteth you.” Mark, the follower of Peter, while Peter publicly preached the Gospel at Rome before some of Cæsar’s equites, and adduced many testimonies to Christ, in order that thereby they might be able to commit to memory what was spoken, of what was spoken by Peter wrote entirely what is called the Gospel according to Mark. As Luke also may be recognised by the style, both to have composed the Acts of the Apostles, and to have translated Paul’s Epistle to the Hebrews.

Table of Contents

Collection I Fragment 2