Clement of Alexandria (153-217)

Fragments

Translated by William Wilson

Collection I

Fragment 3

“That which was from the beginning; which we have seen with our eyes; which we have heard.”

Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle.

What therefore he says, “from the beginning,” the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, “That which was from the beginning,” he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was, then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, “In the beginning was the Word.” But by the expression, “we have seen with our eyes,” he signifies the Lord’s presence in the flesh, “and our hands have handled,” he says, “of the Word of life.” He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places,—this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple.

“And our hands have handled of the Word of life”; that is, He who came in the flesh became capable of being touched. As also,

“The life was manifested.” For in the Gospel he thus speaks: “And what was made, in Him was life, and the life was the light of men.”

“And we show unto you that eternal life, which was with the Father, and was manifested unto you.”

He signifies by the appellation of Father, that the Son also existed always, without beginning.

“For God,” he says, “is light.”

He does not express the divine essence, but wishing to declare the majesty of God, he has applied to the Divinity what is best and most excellent in the view of men. Thus also Paul, when he speaks of “light inaccessible.” But John himself also in this same Epistle says, “God is love”: pointing out the excellences of God, that He is kind and merciful; and because He is light, makes men righteous, according to the advancement of the soul, through charity. God, then, who is ineffable in respect of His substance, is light.

“And in Him is no darkness at all,”—that is, no passion, no keeping up of evil respecting any one, [He] destroys no one but gives salvation to all. Light moreover signifies, either the precepts of the Law, or faith, or doctrine. Darkness is the opposite of these things. Not as if there were another way; since there is only one way according to the divine precepts. For the work of God is unity. Duality and all else that exists, except unity, arises from perversity of life.

“And the blood of Jesus Christ His Son,” he says, “cleanses us.” For the doctrine of the Lord, which is very powerful, is called His blood.

“If we say that we have not sinned, we make Him a liar, and His word is not in us.” His doctrine, that is, or word is truth.

“And if any man sin,” he says, “we have an advocate with the Father, Jesus Christ.” For so the Lord is an advocate with the Father for us. So also is there, an advocate, whom, after His assumption, He vouchsafed to send. For these primitive and first-created virtues are unchangeable as to substance, and along with subordinate angels and archangels, whose names they share, effect divine operations. Thus also Moses names the virtue of the angel Michael, by an angel near to himself and of lowest grade. The like also we find in the holy prophets; but to Moses an angel appeared near and at hand. Moses heard him and spoke to him manifestly, face to face. On the other prophets, through the agency of angels, an impression was made, as of beings hearing and seeing.

On this account also, they alone heard, and they alone saw; as also is seen in the case of Samuel. Elisæus also alone heard the voice by which he was called. If the voice had been open and common, it would have been heard by all. In this instance it was heard by him alone in whom the impression made by the angel worked.

“And not only for our sins,”—that is for those of the faithful,—is the Lord the propitiator, does he say, “but also for the whole world.” He, indeed, saves all; but some [He saves], converting them by punishments; others, however, who follow voluntarily [He saves] with dignity of honour; so “that every knee should bow to Him, of things in heaven, and things on earth, and things under the earth”; that is, angels, men, and souls that before His advent have departed from this temporal life.

“And by this we know that we know Him, if we keep His commandments.” For the Gnostic [he who knows] also does the works which pertain to the province of virtue. But he who performs the works is not necessarily also a Gnostic. For a man may be a doer of right works, and yet not a knower of the mysteries of science. Finally, knowing that some works are performed from fear of punishment, and some on account of the promise of reward, he shows the perfection of the man gifted with knowledge, who fulfils his works by love. Further, he adds, and says:—

“But whoso keepeth His word, in him verily is the love of God perfected: hereby know we that we are in Him,”—by faith and love.

“I write no new commandment unto you, but an old commandment, which ye had from the beginning,”—through the Law, that is, and the prophets; where it is said, God is one. Accordingly, also, he infers, “For the old commandment is the word which ye have heard.”

Again, however, he says:—

“This is the commandment; for the darkness” of perversion, that is, “has passed away, and, lo, the true light hath already shone,”—that is, through faith, through knowledge, through the Covenant working in men, through prepared judgments.

“He that saith he is in the light,”—in the light, he means in the truth,—“and hateth,” he says, “his brother.” By his brother, he means not only his neighbour, but also the Lord. For unbelievers hate Him and do not keep His commandments. Therefore also he infers:—

“He that loveth his brother abideth in the light; and there is none occasion of stumbling in him.”

He then indicates the stages of advancement and progress of souls that are still located in the flesh; and calls those whose sins have been forgiven, for the Lord’s name’s sake, “little children,” for many believe on account of the name only. He styles “fathers” the perfect, “who have known what was from the beginning,” and received with understanding,—the Son, that is, of whom he said above, “that which was from the beginning.”

“I write,” says he, “to you, young men, because ye have overcome the wicked one.” Young man strong in despising pleasures. “The wicked one” points out the eminence of the devil. “The children,” moreover, know the Father; having fled from idols and gathered together to the one God.

“For the world,” he says, “is in the wicked one.” Is not the world, and all that is in the. world, called God’s creation and very good? Yes. But,

“The lust of the flesh, the lust of the eyes, and the ambition of the world,” which arise from the perversion of life, “are not of the Father, but of the world,” and of you.

“Therefore also the world shall pass away, and the lust thereof; but he that doeth the will of God” and His commandments “abideth for ever.”

“They went out from us; but they were not of us”—neither the apostate angels, nor men falling away;—“but that they may be manifested that they are not of us.” With sufficient clearness he distinguishes the class of the elect and that of the lost, and that which remaining in faith “has an unction from the Holy One,” which comes through faith. He that abideth not in faith.

“A liar” and “an antichrist, who denieth that Jesus is the Christ.” For Jesus, Saviour and Redeemer, is also Christ the King.

“He who denies the Son,” by ignoring Him, “has not the Father, nor does he know Him.” But he who knoweth the Son and the Father, knows according to knowledge, and when the Lord shall be manifested at His second advent, shall have confidence and not be confounded. Which confusion is heavy punishment.

“Every one,” he says, “who doeth righteousness is born of God”; being regenerated, that is, according to faith.

“For the world knoweth us not, as it knew Him not.” He means by the world those who live a worldly life in pleasures.

“Beloved,” says he, “now are we the sons of God,” not by natural affection, but because we have God as our Father. For it is the greater love that, seeing we have no relationship to God, He nevertheless loves us and calls us His sons. “And it hath not yet appeared what we shall be”; that is, to what kind of glory we shall attain. “For if He shall be manifested,”—that is, if we are made perfect,—“we shall be like Him,” as reposing and justified, pure in virtue, “so that we may see Him” (His countenance) “as He is,” by comprehension.

“He that doeth unrighteousness is of the devil,” that is, of the devil as his father, following and choosing the same things. “The devil sinneth from the beginning,” he says. From the beginning from which he began to sin, incorrigibly persevering in sinning.

He says, “Whosoever is born of God does not commit sin, for His seed remaineth in him”; that is, His word in him who is born again through faith.

“Thus we know the children of God, as likewise the children of the devil,” who choose things like the devil; for so also they are said to be of the wicked one.

“Every one who hateth his brother is a murderer.” For in him through unbelief Christ dies. Rightly, therefore, he continues, “And ye know that no murderer and unbeliever hath eternal life abiding in him.” For the living Christ abides in the believing soul.

“For He Himself laid down His life for us”; that is, for those who believe; that is, for the apostles. If then He laid down His life for the apostles, he means His apostles themselves: as if he said, We, I say, the apostles, for whom He laid down His life, “ought to lay down our lives for the brethren”; for the salvation of their neighbours was the glory of the apostles.

He says, “For God is greater than our heart”; that is, the virtue of God [is greater] than conscience, which will follow the soul. Wherefore he continues, and says, “and knoweth all things.”

“Beloved, if our heart condemn us not, it will have confidence before God.”

“And hereby we know that He dwelleth in us by His Spirit, which He hath given us”; that is, by superintendence and foresight of future events.

He says, “Perfect love casteth out fear.” For the perfection of a believing man is love.

He says, “This is He who came by water and blood”; and again,—

“For there are three that bear witness, the spirit,” which is life, “and the water,” which is regeneration and faith, “and the blood,” which is knowledge; “and these three are one.” For in the Saviour are those saving virtues, and life itself exists in His own Son.

“And this is the confidence which we have towards Him, that if we ask anything according to His will, He will hear us.” He does not say absolutely what we shall ask, but what we ought to ask.

“And the whole word lieth in the wicked one”; not the creation, but worldly men, and those who live according to their lusts.

“And the Son of God hath come and given us understanding,” which comes to us, that is, by faith, and is also called the Holy Spirit.

Collection I Fragment 2

Collection I Fragment 4