the son is also Logos, homonymously with the paternal Logos, but it is not he who became flesh. Nor indeed the paternal Logos, but a certain power of God, as an emanation of his Logos, having become mind, has pervaded the hearts of men." And all these things he tries to establish from certain sayings of scripture. And he utters countless other trifles and blasphemies, whether it is he himself, or some other person impersonating him. 24 The gnostic certainly also performs fitting works; but he who performs the works is not in every case also a gnostic. 25Euseb. H. E. VI 13, 9. And in his discourse On the Pascha he confesses to have been constrained by his companions to hand down in writing for those after him the traditions which he had happened to hear from the ancient presbyters, and in it he mentions Melito and Irenaeus and certain others, whose accounts he has also set down. 26 Euseb. H. E. IV 26, 4.Clement of Alexandria mentions this discourse der Schrift des Meliton Περὶ τοῦ πάσχα) in his own discourse On the Pascha, which he says he himself composed on account of Melito's work. 28 Chron. Pasch. p. 7 A-C ed. Paris. † I p. 14f ed. Bonn.

But also Clement, who became a most holy priest of the church of Alexandria, a most ancient man and one not far removed from the apostolic times, in his discourse On the Pascha teaches similar things, writing thus: In the years that had passed, then, the Lord, celebrating, used to eat the pascha sacrificed by the Jews. But when he proclaimed that he himself was the Pascha, the Lamb of God, led as a sheep to the slaughter, he immediately taught his disciples the mystery of the type on the 13th, on which day they also ask him: "Where do you want us to prepare for you to eat the Pascha?" On this day, therefore, both the sanctification of the unleavened bread and the preparation for the feast took place. Wherefore John on this day reasonably records that the disciples, as being already prepared, had their feet washed by the Lord. And on the following day our Savior suffered, he himself being the Pascha, beautifully sacrificed by the Jews. And after other things: Accordingly then, on the 14th, when he also suffered, in the morning the chief priests and scribes, having brought him to Pilate, did not enter the praetorium, so that they might not be defiled, but might eat the Pascha in the evening without hindrance. With this precision of days all the scriptures also agree and the gospels are in harmony. And the resurrection also bears witness; for he rose on the third day, which was the first of the weeks of the harvest, on which the priest was also commanded by law to offer the sheaf. 29 Sacra Par. 307 Holl aus K™ zuerst vero+ffentlicht von A. Mai, Script. vet. nova coll. VII p. 94. Lemma in K vorausgeht Sacr. Par. 263 † Strom. VII 15, 2) from On the Pascha. A form of necessity, I think, for God to startle and compel man by the paradoxical, whom he wishes to be saved of himself, having taken only the starting points from the commandment. God, therefore, is not violent, nor is it right for the self-moving soul to be led about by an external cause in the manner of lifeless statues. 30 Sacra Par. 308 Holl aus K™ bei Mai VII p. 98. Lemma in K Of Clement the Stromatist, from On the Pascha. It is impossible for contraries to occur at the same time to the same thing in the same respect and in relation to the same thing. 31Sacra Par. 309 Holl aus KOAPMHR™ bei Mai VII p. 99. Lemma in K Of Clement, from On the Pascha, ... of Clement. He, therefore, who knows himself is a place and throne of the Lord. 32 Sacra Par. 310 Holl aus OAPM. Lemma in PM Of Clement, from On the Pascha, ... of Clement. When lions' bones are struck, fire is kindled, just as from flint stones. 33 Nikephoros von Konstantinopel, Antirrhesis gegen Konstantinos Kopronymos III 26 Mai, Novae patr. bibl. tom. V Rom 1849 1, S. 91 † PG 100, 416).

And it seems that Clement of Alexandria holds the same view, in the things he says when discussing the legal pascha: Just as an image of something, when the archetype is not present, bears an honor equal to it, and when the truth is present the image is illuminated by it, that likeness remaining acceptable on account of

μὲν καὶ ὁ υἱὸς λόγος, ὁμωνύμως τῷ πατρικῷ λόγῳ, ἀλλ' οὐχ οὗτός ἐστιν ὁ σὰρξ γενόμενος. οὐδὲ μὴν ὁ πατρῷος λόγος, ἀλλὰ δύ ναμίς τις τοῦ θεοῦ, οἷον ἀπόρροια τοῦ λόγου αὐτοῦ νοῦς γενόμενος τὰς τῶν ἀνθρώπων καρδίας διαπεφοίτηκε." καὶ ταῦτα πάντα πει ρᾶται ἀπὸ ῥητῶν τινων κατασκευάζειν τῆς γραφῆς. καὶ ἄλλα δὲ μυρία φλυαρεῖ καὶ βλασφημεῖ, εἴτε αὐτός, εἴτε τις ἕτερος τὸ αὐτοῦ πρόσωπον ὑποκριθείς. 24 Ὁ μὲν γνωστικὸς πάντως καὶ ἔργα ἐπιτελεῖ καθήκοντα; ὁ δὲ τὰ ἔργα ἐπιτελῶν οὐ πάντως καὶ γνωστικός ἐστιν. 25Euseb. H. E. VI 13, 9. Καὶ ἐν τῷ λόγῳ δὲ αὐτοῦ τῷ Περὶ τοῦ πάσχα ἐκβιασθῆναι ὁμο λογεῖ πρὸς τῶν ἑταίρων ἃς ἔτυχεν παρὰ τῶν ἀρχαίων πρεσβυτέρων ἀκηκοὼς παραδόσεις γραφῇ τοῖς μετὰ ταῦτα παραδοῦναι, μέμνηται δ' ἐν αὐτῷ Μελίτωνος καὶ Εἰρηναίου καί τινων ἑτέρων, ὧν καὶ τὰς διηγήσεις τέθειται. 26 Euseb. H. E. IV 26, 4.Τούτου δὲ λόγου der Schrift des Meliton Περὶ τοῦ πάσχα) μέ μνηται Κλήμης ὁ Ἀλεξανδρεὺς ἐν ἰδίῳ Περὶ τοῦ πάσχα λόγῳ, ὃν ὡς ἐξ αἰτίας τῆς τοῦ Μελίτωνος γραφῆς φησιν ἑαυτὸν συντάξαι. 28 Chron. Pasch. p. 7 A-C ed. Paris. † I p. 14f ed. Bonn.

Ἀλλὰ καὶ Κλήμης, ὁ ὁσιώτατος τῆς Ἀλεξανδρέων ἐκκλησίας γεγονὼς ἱερεύς, ἀνὴρ ἀρχαιότατος καὶ οὐ μακρὰν τῶν ἀποστολικῶν γενόμενος χρόνων, ἐν τῷ Περὶ τοῦ πάσχα λόγῳ τὰ παραπλήσια διδάσκει, γράφων οὕτως· Τοῖς μὲν οὖν παρεληλυθόσιν ἔτεσι τὸ θυόμενον πρὸς Ἰουδαίων ἤσθιεν ἑορτάζων ὁ κύριος πάσχα. ἐπεὶ δὲ ἐκήρυξεν αὐτὸς ὢν τὸ πάσχα, ὁ ἀμνὸς τοῦ θεοῦ, ὡς πρόβατον ἐπὶ σφαγὴν ἀγόμενος, αὐτίκα ἐδίδαξε μὲν τοὺς μαθητὰς τοῦ τύπου τὸ μυστήριον τῇ ιγʹ, ἐν ᾗ καὶ πυνθάνονται αὐτοῦ· "ποῦ θέλεις ἑτοιμάσωμέν σοι τὸ πάσχα φαγεῖν;" ταύτῃ οὖν τῇ ἡμέρᾳ καὶ ὁ ἁγιασμὸς τῶν ἀζύμων καὶ ἡ προετοιμασία τῆς ἑορτῆς ἐγίνετο. ὅθεν ὁ Ἰωάννης ἐν ταύτῃ τῇ ἡμέρᾳ εἰκότως ὡς ἂν παρετοιμαζομένους ἤδη ἀπονίψασθαι τοὺς πόδας πρὸς τοῦ κυρίου τοὺς μαθητὰς ἀναγράφει. πέπονθε δὲ τῇ ἐπιούσῃ ὁ σωτὴρ ἡμῶν, αὐτὸς ὢν τὸ πάσχα, καλλιερηθεὶς ὑπὸ Ἰουδαίων. Καὶ μεθ' ἕτερα· Ἀκολούθως ἄρα τῇ ιδʹ, ὅτε καὶ ἔπαθεν, ἕωθεν αὐτὸν οἱ ἀρχιε ρεῖς καὶ οἱ γραμματεῖς τῷ Πιλάτῳ προσαγαγόντες οὐκ εἰσῆλθον εἰς τὸ πραιτώριον, ἵνα μὴ μιανθῶσιν, ἀλλ' ἀκωλύτως ἑσπέρας τὸ πάσχα φάγωσι. ταύτῃ τῶν ἡμερῶν τῇ ἀκριβείᾳ καὶ αἱ γραφαὶ πᾶσαι συμ φωνοῦσι καὶ τὰ εὐαγγέλια συνῳδά. ἐπιμαρτυρεῖ δὲ καὶ ἡ ἀνάστασις· τῇ γοῦν τρίτῃ ἀνέστη ἡμέρᾳ, ἥτις ἦν πρώτη τῶν ἑβδομάδων τοῦ θερισμοῦ, ἐν ᾗ καὶ τὸ δράγμα ἐνομοθετεῖτο προσενεγκεῖν τὸν ἱερέα. 29 Sacra Par. 307 Holl aus K™ zuerst vero+ffentlicht von A. Mai, Script. vet. nova coll. VII p. 94. Lemma in K vorausgeht Sacr. Par. 263 † Strom. VII 15, 2) ἐκ τοῦ εἰς τὸ πάσχα. Ἀνάγκης εἶδος οἶμαι τῷ παραδόξῳ ἐκπλῆξαι καὶ βιάσασθαι θεῷ τὸν ἄνθρωπον, ὃν ἐξ ἑαυτοῦ σῴζεσθαι βούλεται, μόνας τὰς ἀφορμὰς παρὰ τῆς ἐντολῆς λαβόντα. οὐ τοίνυν βίαιος ὁ θεός, οὐδὲ ἀψύχων δίκην ἀγαλμάτων πρὸς τῆς ἔξωθεν αἰτίας περιάγεσθαι θέμις τὴν αὐτοκίνητον ψυχήν. 30 Sacra Par. 308 Holl aus K™ bei Mai VII p. 98. Lemma in K Κλήμεντος Στρωματέως ἐκ τοῦ εἰς τὸ πάσχα. Τὰ ἐναντία ἅμα τῷ αὐτῷ κατὰ τὸ αὐτὸ πρὸς τὸ αὐτὸ συμβῆναι ἀδύνατον. 31Sacra Par. 309 Holl aus KOAPMHR™ bei Mai VII p. 99. Lemma in K Κλήμεντος ἐκ τοῦ εἰς τὸ πάσχα, σονστ Κλήμεντος. Ὁ ἄρα γινώσκων ἑαυτὸν τόπος ἐστὶ καὶ θρόνος τοῦ κυρίου. 32 Sacra Par. 310 Holl aus OAPM. Lemma in PM Κλήμεντος ἐκ τοῦ εἰς τὸ πάσχα, ιν οα Κλήμεντος. Κοπτομένων τῶν λεοντίων ὀστέων καθάπερ ἐκ τῶν πυρίων λίθων πῦρ ἐξάπτεται. 33 Nikephoros von Konstantinopel, Antirrhesis gegen Konstantinos Kopronymos III 26 Mai, Novae patr. bibl. tom. V Rom 1849 1, S. 91 † PG 100, 416).

Ὡσαύτως δὲ ἔχειν καὶ τῷ Κλήμεντι ἐκείνῳ τῷ Ἀλεξανδρείαθεν δοκεῖ, ἐν οἷς περὶ τοῦ νομικοῦ πάσχα διαλαμβάνων φησίν· Ὡσεί τινος εἰκὼν μὴ παρόντος μὲν τοῦ ἀρχετύπου τὴν ἴσην ἐκείνῳ δόξαν ἀποφέρεται καὶ παρούσης τῆς ἀληθείας καταλάμπεται ἡ εἰκὼν πρὸς αὐτῆς, τῆς ὁμοιώσεως ἐκείνης ἀποδεκτῆς μενούσης διὰ