雜記（八卷） 第 1 章 第 21/42 段

For who that sojourned among you did not test your all-virtuous and steadfast faith? Who did not marvel at your sober and gentle piety in Christ? Who did not proclaim the magnificent character of your hospitality? Who did not call blessed your perfect and sure knowledge? For you did all things without partiality, and walked in the ordinances of God—and so forth.

Let us then fix our gaze upon those who perfectly ministered to his magnificent glory.

Let us take Enoch, who, being found righteous in obedience, was translated; and Noah, who through faith was saved; and Abraham, who because of faith and hospitality... was called the friend of God, and was named the father of Isaac.

On account of hospitality and piety, Lot was saved out of Sodom.

On account of faith and hospitality, Rahab the harlot was saved.

Through endurance and faith they went about in goatskins and sheepskins and garments woven of camel's hair, proclaiming the kingdom of Christ—we mean Elijah and Elisha... and Ezekiel and John, the prophets.

For indeed the friend of God, Abraham, called by reason of his free faith, was not lifted up by his glory, but, being of humble mind, said:

But I am earth and ashes.

And Job was righteous and blameless, true and God-fearing, abstaining from all evil. This is he who, through endurance, conquered the one who tried him, and both bore witness and was borne witness to by God—who holds fast to lowliness of mind and says:

No one is pure from defilement, not even if his life be but a single day.

Moses, the faithful servant in all his house, said to him who spoke through the bush:

Who am I, that you send me? I am feeble of voice and slow of tongue to minister the voice of the Lord through a human tongue.

But I am but vapor from a pot.

For God resists the proud, but gives grace to the humble.

Yes, and David too, of whom the Lord, bearing witness, says:

I have found a man after my own heart, David the son of Jesse;

with holy oil I anointed him. But he himself also says to God:

Have mercy on me, O God, according to your great mercy, and according to the multitude of your compassions, blot out my transgression.

Wash me yet more from my iniquity, and cleanse me from my sin.

For I know my iniquity, and my sin is ever before me. Then, hinting at the sin that does not fall under the law, he adds, moderating his feeling with gnostic insight:

Against you only have I sinned, and done evil before you. For scripture says somewhere:

The spirit of the Lord is a lamp searching the inward chambers of the belly... and the more one, by acting righteously, becomes more possessed of gnostic insight, the more closely that luminous spirit attends to him.

Thus the Lord draws near to the righteous, and none of the thoughts and reasonings that we form escapes his notice.

I mean the Lord Jesus, who by the almighty will is the overseer of our hearts;

whose blood, given for us... was hallowed.

Let us therefore reverence and respect those who lead us; let us honor the elders; let us train the young in the instruction of God.

For blessed is he who both teaches and does the things of the Lord worthily;

for this belongs to a magnanimous understanding and to one contemplative of the truth.

Let us correct our women toward that which is good; let them display, he says, the lovable character of purity;

let them show forth the sincere purpose of their gentleness;

let them make manifest through their silence the equity of their tongue; let them offer their love not according to partiality, but in holiness bestow it equally on all who fear God.

let our children share in the instruction that is in Christ;

let them learn how much humility avails with God, how much pure love is able to accomplish with God, how good and great is the fear of the Lord, saving all who conduct themselves devoutly in it with a pure heart.

for he is a searcher of thoughts and desires;

whose breath is in us, and when he wills, he shall take it away.

And all these things faith in Christ confirms;

Come, children, the Lord says;

listen to me, I will teach you the fear of the Lord.

Who is the man that desires life, loving to see good days? Then he adds the gnostic mystery of the week and the eighth day:

Keep your tongue from evil, and your lips from speaking guile;

Turn away from evil and do good; seek peace and pursue it. For by these words he hints at knowledge, teaching that it is perfected both in deed and in word, together with abstaining from evils and the practice of good things.

The eyes of the Lord are upon the righteous, and his ears are open to their supplication;

but the face of the Lord is against those who do evil, to destroy their memory from the earth.

The righteous cried out, and the Lord heard him, and delivered him out of all his afflictions. Many are the scourges of sinners, but mercy shall surround those who hope in the Lord. He says that the one who genuinely hopes is encompassed by a multitude of mercy.

For in the Epistle to the Corinthians it is written:

Through Jesus Christ our foolish and darkened understanding buds forth again into the light.

And more explicitly, indicating the distinctive property of knowledge, he adds:

Since, then, these things are manifest beforehand to us, and we have looked deeply into the depths of divine knowledge, we ought to do in order all things that the Master commanded us to perform, at their appointed times.

Let the wise man, then, display his wisdom not in words only, but in good works;

let the humble-minded not bear witness to himself, but let him allow another to bear witness to him; let the one who is pure in the flesh not boast, knowing that it is another who supplies him with self-control.

You see, brothers, that the more knowledge we have been deemed worthy of, the more we are exposed to danger.

Our dignified and pure conduct of love for humanity, then, according to Clement, seeks the common good, whether it bears witness or instructs, both in deed and in word—and this in a twofold way, both unwritten and written.

This is love, to love God and one's neighbor; this... leads up to the height that cannot be described.

Love covers a multitude of sins; love bears all things, is longsuffering in all things; love binds us fast to God; love does all things in harmony;

In love were all the elect of God made perfect;

Without love, nothing is pleasing to God.

Of its perfection, he says, there is no describing.

Who is sufficient to be found in it, except those whom God himself shall deem worthy? For example, the apostle Paul says: 'If I give up my body,' but have not love, 'I am sounding brass and a clanging cymbal.'

'Unless,' he says, 'I testify out of a chosen disposition, through gnostic love—but rather out of fear...'

'If, then, applauding with my lips in expectation of a reward, I confess the Lord for the testimony of the Lord, I am but a common man, sounding forth the Lord's name, not knowing him.'

For there is also the people who love with their lips, and there is also another who hands over his body, that it may be burned.

'And even if I dole out all my possessions in food,' he says, 'not according to the principle of loving fellowship, but according to that of recompense—whether from the man who is benefited, or from the Lord who has made the promise...'

'and even if I have all faith so as to remove mountains, and cast off the passions that darken the mind, but am not made faithful to the Lord through love, I am nothing'—reckoning himself, in comparison to the one who bears witness with gnostic knowledge, as counted among the multitude and making no difference at all.

And all the generations from Adam to this day have passed away;

but those who were made perfect in love, according to the grace of God, possess a place among the pious.

who will be made manifest in ... the visitation of the kingdom of Christ.

Love does not allow one to sin;

But if, against his will, he should fall into some such circumstance through the assaults of the adversary, imitating David he will sing:

I will give thanks to the Lord, and it will please him more than a young calf that puts forth horns and hoofs.

Let the poor see and be glad. For he says:

Offer to God a sacrifice of praise, and pay your vows to the Lord;

and call upon me in the day of your affliction, and I will deliver you, and you shall glorify me; for a sacrifice to God is a broken spirit. Love, then, is also called God, since he is good.

whose love works no evil to one's neighbor, neither doing wrong nor ever returning wrong for wrong, but doing good to absolutely all, in accordance with the image of God.

Love, then, is the fulfilment of the law, even as Christ is—that is, the presence of the Lord who loves us—and our teaching and manner of life, patterned on Christ, are likewise a work of love.

By love, then, 'you shall not commit adultery' and 'you shall not covet' your neighbor's goods are brought to perfection—commandments which were formerly held in check merely by fear.

The same act, then, differs in worth according as it is done out of fear or accomplished through love, and according as it is performed merely by faith or performed with true knowledge.

Fittingly, then, their rewards also differ:

For the gnostic, there is prepared what eye has not seen, nor ear heard, nor has arisen in the heart of man; while to him who has simply believed, Scripture testifies a hundredfold of what he has left behind—a promise that falls, as it happens, within the comprehension of men.

For in expounding the saying, 'But I say unto you, Whosoever looks upon a woman to lust after her has already committed adultery with her,' he did not deem that bare desire alone should be judged, but rather that the deed corresponding to the desire, going beyond mere desire, should be accomplished together with it.

For if it occurs in a dream, through mere fantasy, then already the body too is being made use of along with it.

Those who have compiled histories relate the following judgment of Bocchoris the just:

A young man in love with a courtesan persuades the girl, for a certain fixed fee, to come to him on the following day.

But his desire, forestalling the girl in a dream, was satisfied beyond his expectation; so when his beloved arrived at the appointed time, he shut her out and refused her entry. She, upon learning what had happened, demanded her fee, saying that she had thus fulfilled her lover's desire.

So they came before the judge.

He ordered the young man to hold out the purse containing the fee in the sunlight, and commanded the courtesan to lay hold of its shadow—wittily bidding a phantom fee be paid for a phantom union.

One dreams, then, when the soul gives its consent to the mere fantasy; but the man who looks with desire dreams while wide awake—not only, as that self-styled 'gnostic' used to claim, if at the very sight of the woman he conceives the union in thought (for this is already an act of desire, precisely as desire), but also, as reason declares, if a man looks upon bodily beauty and the flesh appears to him beautiful according to desire, he is judged to have seen carnally and sinfully by that very thing which he admired.

On the contrary, he who looks upon beauty through pure love does not regard the flesh, but rather the soul, as beautiful, having admired the body, I think, as one admires a statue—through whose beauty he sends himself onward to the Artificer and to that which is truly beautiful, displaying to the angels stationed at the ascent the holy symbol, the shining character of righteousness—I mean the anointing of acceptance, the quality of disposition resting upon the soul, made radiant through the indwelling of the Holy Spirit.

This glory that shone forth upon the face of Moses the people were not able to gaze upon; wherefore he took a veil over the glory, for the sake of those who looked upon it in a carnal manner.

For those who bring with them anything worldly are detained by the powers that exact the toll, weighed down by their own passions; but the one who is stripped of whatever is liable to that toll, and full instead of knowledge and of the righteousness that comes from works, they send onward with joined prayers, having pronounced the man blessed together with his work.

'And his leaf shall not wither'—the leaf of the tree of life, nourished by the channels of the waters.

The righteous man is likened to fruit-bearing trees, and not merely to those associated with the sacrifice of things offered up on high.

And there were also, in the presentation of sacrifices according to the Law, those who inspected the victims for blemish.

Those skilled in these matters, then, distinguish appetite from desire, classifying the one that is directed toward pleasures and licentiousness as irrational, while the appetite directed toward what is necessary according to nature they hold to be a rational movement.

Of this perfection, then, it is possible for a man equally, and equally also for a woman, to partake.

For instance, not Moses alone, having heard from God:

I have spoken to you once and twice, saying:

I have seen this people, and behold, it is stiff-necked;

'Let me destroy them, and I will blot out their name from under heaven, and I will make you into a nation great and marvelous, far greater than this one'—to which Moses replies with a plea, looking not to his own advantage but to the common salvation:

By no means, Lord; forgive this people their sin, or else blot me also out of the book of the living.

How great is the perfection of him who was willing to die together with the people rather than be saved alone!

But there is also Judith, who was made perfect among women. When the city was under siege, she entreated the elders, and went out to the camp of the foreigners, scorning every danger, delivering herself up to the enemy on behalf of her homeland, in faith toward God.

...of faith, having become mistress of the head of Holofernes.

Again, Esther, perfect in faith, delivered Israel from tyrannical power and the cruelty of the satrap; a solitary woman, worn down by fasting, she set herself against countless armed hands, dissolving a tyrant's decree through faith.

And indeed she tamed the king, and checked Haman, and by her perfect supplication to God preserved Israel unharmed.

I pass over in silence Susanna and the sister of Moses—how the latter campaigned as fellow-general with the prophet, taking the lead among all the women among the Hebrews renowned for wisdom; and how the former, through an excess of modesty, going even as far as death when condemned by her licentious accusers, remained an unswerving witness to purity.

Indeed, Dio the philosopher records that a certain woman, Lysidice, out of excessive modesty, used to bathe in her own tunic; and that Philotera, whenever she was about to step into the tub, would quietly gather up her tunic only so far as the water covered her nakedness, and then, as she rose up again little by little, would let it back down over her.

Did not Leaena the Athenian likewise bear tortures with courage? Privy as she was to the plot of Harmodius and Aristogeiton against Hipparchus, she did not in the least betray it, though racked most severely.

They also say that the women of Argos, led by Telesilla the poetess, merely by appearing arrayed for battle, routed the valiant Spartans, and thereby won for themselves a fearlessness of death.

The author of the Danaid says similar things concerning the daughters of Danaus, as follows:

'And then the daughters of Danaus swiftly armed themselves, before the fair-flowing river, the lord Nile...' and so on.

The rest of the poets sing of Atalanta's swiftness in the hunt, of Anticlea's motherly affection, of Alcestis's devotion to her husband, and of the courage of Macaria and the Hyacinthides.

What then? Did not Theano the Pythagorean attain such a height of philosophy that, when a man stared at her curiously and remarked, 'What a beautiful arm,' she replied, 'Yes, but it is not public property'?

Of the same dignity is reported also that saying:

For when asked how many days after being with a man a woman might go down to the Thesmophorion, she said: 'From her own husband, at once; but from another man's, never at all.'

Indeed, Themisto, daughter of Zoilus, of Lampsacus, wife of Leonteus of Lampsacus, practiced Epicurean philosophy, just as Myia, daughter of Theano, practiced Pythagorean philosophy, and Arignote, who wrote works about Dionysus.

For all the daughters of Diodorus, surnamed Cronus, became dialecticians, as Philo the dialectician says in his Menexenus, where he sets down their names as follows:

Menexene, Argeia, Theognis, Artemisia, Pantacleia.

I recall also a certain Cynic woman, called Hipparchia, of Maroneia, wife of Crates, for whose sake he even performed the 'dog-marriage' in the Painted Porch.

And Arete, the Cyrenaic, daughter of Aristippus, educated her own son Aristippus, who was surnamed 'Mother-taught.'

Under Plato, too, Lasthenia the Arcadian and Axiothea of Phlius studied philosophy.

For from Aspasia of Miletus, about whom the comic poets indeed wrote a great deal, Socrates derived benefit for philosophy, and Pericles for rhetoric.

I pass over the rest, then, for the sake of brevity, without listing the poetesses—Corinna, Telesilla, Myia, and Sappho—or the women painters, such as Irene, daughter of Cratinus, and Anaxandra, daughter of Nealces, whom Didymus mentions in his Symposiaca.

And the daughter of Cleobulus—the sage who ruled as monarch over the Lindians—was not ashamed to wash the feet of her father's guests.

For indeed Sarah, Abraham's blessed wife, herself prepared the hearth-cakes for the angels; and royal maidens among the Hebrews tended sheep, whence also Homer's Nausicaa went out to the washing-troughs.

...for that one ever to do anything, save only what is deemed to conduce to virtue and salvation.

But further, if anyone should restrain a wife, or even a maidservant, who is moved without hypocrisy toward such a disposition, such a man appears to be doing nothing else than choosing to draw her away from righteousness and self-control, while at the same time wishing to render his own household unjust and unrestrained.

It is not possible, then, for either a man or a woman to become distinguished in anything without recourse to learning, and to practice and exercise; and virtue, we affirm, depends on nothing else so much as on ourselves.

Other things, indeed, someone waging war against them may be able to hinder; but that which lies within our own power he can in no way hinder, however strenuously he might oppose it.

for it is a God-given gift, and does not fall under the power of anything else.

Hence licentiousness would be reckoned an evil belonging to none other than the one who is licentious, while self-control, in turn, is a good belonging to the one who has the power to be self-controlled.

Euripides, in giving advice, describes a wife who loves her husband, together with dignity:

'Whatever he says, she must deem it well said, even when he does not speak well; and she must take pains as to what she is about to say, for the pleasure of the one who dwells with her.'

And again, somewhere, similar things to these:

'It is sweet, if he suffers some misfortune, that his wife should join him in sorrow, and share together with him a part both of grief and of joy.'

And demonstrating gentleness and affection in this sort of way, he adds, even amid misfortunes:

But I, for my part, will bear illness together with you even when you are ill, and will share the burden of your troubles; and nothing is bitter to me.

For with friends one must share both good fortune and misfortune.

For what else, indeed, is friendship but this? ... Marriage too, then, is sanctified when it is brought to perfection according to right reason, if the union submits itself to God and is governed with a true heart in the full assurance of faith, the hearts having been purified from an evil conscience and the body washed with pure water, and holding fast the confession ... of hope.

For he who promised is faithful.

A happy marriage ought never to be judged by wealth or by beauty, but by virtue.

'Beauty,' says the tragedy, 'has profited no woman as regards a wedded husband, but virtue has profited many.'

For every good woman who is joined to a husband knows how to be temperate.

Then, as though offering counsels, she says:

'First of all this holds true: even if the husband is ill-favored, a woman possessed of understanding must consider him to be handsome.'

For it is not the eye that judges, but the mind that sees ... and what follows upon this.

For Scripture, quite properly, has said that the woman was given to the man by God as a helper.

It is clear, then, I think, that with regard to each of the vexations that befall her from her husband in the management of the household, she will choose to remedy them by reason, together with persuasion.

But if he will not listen, then she will already endeavor, so far as is possible for human nature, to lead a life without sin, whether it be necessary to die together with reason or to live, accounting God to be her helper and partner in such a course of action — him who is in truth her protector and savior both for the present and for the future — having made him the commander and leader of every action, holding temperance and righteousness to be her task ... and making the thing pleasing to God her end.

Gracefully, then, in the Epistle to Titus, the apostle says that older women ought to be in demeanor as becomes holiness, not slanderers, not enslaved to much wine, that they may train the young women to love their husbands, to love their children, to be temperate, chaste, keepers at home, good, submitting themselves to their own husbands, that the word of God be not blasphemed.

'Rather,' he says, 'pursue peace with all men, and holiness, without which no one shall see the Lord, watching carefully lest any fornicator or profane person, like Esau, who for a single meal sold his birthright, and lest any root of bitterness springing up ... trouble you, and thereby many be defiled.'

Then, as though setting a capstone upon the discussion of marriage, he adds:

'Marriage is honorable among all ... and the bed undefiled;'

'but fornicators and adulterers God will judge.'

'Though now, for a little while, if it must be, you have been grieved by various trials, that the proof of your faith, being much more precious than gold that perishes though it is tested by fire, may be found unto praise and glory at the revelation of Jesus Christ;'

'whom, though you have not seen, you love; in whom, though now you do not see him, yet believing you rejoice with joy unspeakable and full of glory, receiving the end ... of your faith, the salvation of your souls.'

Wherefore Paul also boasts that for Christ's sake he has been in labors more abundantly, in stripes beyond measure, in deaths often.

At this point I find that 'the perfect' is taken in many ways, according to the one who attains excellence in each particular virtue.

For one is made perfect both as devout, and as steadfast in endurance, and as self-controlled, and as a laborer ... and as a martyr, and as a gnostic;

but whether any man, while still a man, is perfect in all these together, I do not know — except only him who, for our sake, put on man.

And yet, according to the bare law alone, one might be perfect who professes abstinence from evils;

and this is the road both to the gospel ... and to well-doing.

But the perfecting of the man under the law is the gnostic reception of the gospel, so that he who is perfect according to the law may become [truly perfect];

for thus Moses, who belongs to the law, foretold that we must listen [to him], that we might await, according to the apostle, Christ as the fulfillment of the law.

But in the gospel the gnostic already makes progress, not employing the law merely as a step, but understanding it and perceiving how the Lord who gave the covenants delivered it to the apostles.

And if he should also conduct himself rightly (since indeed it is impossible for knowledge to follow upon ill conduct), and should become a martyr, having made the most correct confession in these matters out of love, he receives, as reckoned among men, a greater worth.

Yet not even so will he attain to being called perfect while still in the flesh, since this title has already been claimed by the completion of life, the gnostic martyr having already attained to displaying and properly presenting the perfect work through gnostic love, having given thanks ... as his blood is poured out and his spirit is sent forth.

Blessed, then, would he be from this point on, and rightly proclaimed perfect, so that the surpassing greatness of the power might be of God and not of us, as the apostle says:

'only let us keep our resolve and our love, being troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed.'

For those who hasten toward complete perfection must, according to the same apostle, give no occasion of stumbling in anything, but in everything commend themselves not to men but to God;

but let it also follow, as a secondary matter, that they win over men as well;

for indeed this too is reasonable, on account of the slanders that assail them,

and this commendation [consists] in much endurance, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings, in purity, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth, in the power of God, that we may be temples of God, cleansed from every defilement of flesh ... and spirit.

'And I,' he says, 'will receive you, and will be to you a Father, and you shall be to me sons and daughters, says the Lord Almighty.'

'Let us, then,' he says, 'perfect holiness in the fear of God.'

For even if fear produces grief, 'I rejoice,' he says, 'not that you were grieved, but that you were grieved unto repentance;'

'for you were grieved according to God, that you might suffer loss in nothing through us.'

For godly grief works repentance unto salvation not to be regretted,

but the grief of the world ... works death.

For behold this very thing, that you were grieved according to God, what earnestness it produced in you — yes, what defense, what indignation, what fear, what longing, what zeal, what avenging!

In everything you have proved yourselves to be pure in this matter.

These are the preliminary exercises of gnostic discipline.

'...and pastors and teachers, for the equipping of the saints unto the work of ministry, unto the building up of the body of Christ, until we all attain to the unity of the faith and of the full knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ' — we must hasten to grow up into full manhood in a gnostic way and to be made as perfect as possible while still remaining in the flesh, having practiced, out of a perfect like-mindedness begun even here, to run together with the will of God unto the restoration of that truly perfect nobility and kinship, unto the fullness ... of Christ, which is completely fitted together and perfected out of that process of fitting together.

We now see together in what respect, and how, and when the divine apostle speaks of 'the perfect' ... and how he brings out the differences among those who are perfect.

And again, to each is given the manifestation of the Spirit for that which is profitable:

for to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the same Spirit, to another workings of miracles, to another prophecy, to another discerning of spirits, to another kinds of tongues, to another the interpretation of tongues;

but all these things the one and the same Spirit works, dividing to each individually as he wills.

These things being so, the prophets are perfect in prophecy, and the righteous are perfect in righteousness, and the martyrs in confession, and others in preaching — not without a share in the virtues held in common, but excelling in that in which they have been appointed;

since who in his right mind would say that the prophet is not righteous? For what? Did not the righteous, like Abraham, also prophesy? ... 'For to one God gave deeds of war, to another the dance, to another the lyre and song ...' says Homer.

But each has his own gift from God, one after this manner, another after that; but the apostles were complete/filled in all things.

You will find, then, if you wish, from their deeds and their writings, their knowledge, their manner of life, their preaching, their righteousness, their purity, their [gift of] prophecy.

One must know, however, that although Paul is young in point of time, having come to his prime immediately after the Lord's ascension, yet his Scripture is dependent on the old covenant, breathing forth from there and speaking;

for faith in Christ and the knowledge of the gospel are the exposition and the fulfillment of the law.

And for this reason it has been said to the Hebrews: