to signify the truth. 34 Cat. zum Oktateuch Lev. 13, 22 bei Niceph. I Col. 1037. Anonymous. Clement says in his discourse on the Passover, that a diffusion of leprosy is like a walking and a fluidic journey. 35 Randbemerkung zu I Joh. 4, 3 (who does not confess Jesus)im Athos codex Lawra 184 B. 64 10. Jahrh. f. 41v nach 21von der Goltz21, Eine textkritische Arbeit des 10. bez. 6. Jahrhunderts, TU NF II 4 S. 48. "He who dissolves Jesus." So Irenaeus in the third book Against the Heresies and Origen clearly in the eighth volume of his commentaries on Romans and Clement the Stromatist in his discourse On the Passover. 36 Nikephoros von Konstantinopel, Antirrhesis gegen Konstantinos Kopronymos, unter den am Schlusse des 3. Buchs angeha+ngten Va+ter citaten, vero+ff. von N. le 21Nourry,21 Apparatus ad bibl. patrum I. Col. 1334. Of Clement, presbyter of Alexandria, from Against the Judaizers.

Solomon, the son of David, in the books entitled Kings, understanding the construction of the true temple to be not only heavenly and spiritual, but also to pertain to the flesh, which the son and lord of David was to build for his own coming, where he had determined that it should be established like a living statue, and for the church raised up by the assembly of faith, says literally: "will God in very deed dwell with men on the earth," and he dwells on the earth, being clothed in flesh, and his dwelling with men comes to be in the composition and harmony of the righteous, making and raising up a holy temple. For the righteous are earth, still clothed with earth and being compared as earth to the magnitude of the Lord. These same things, indeed, the blessed Peter does not hesitate to say: "You yourselves like living stones are being built up as a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ." And concerning the body, which according to its limits he consecrated to himself as a divine place on earth, the Lord said, "Destroy this temple, and in three days I will raise it up. The Jews said, 'It has taken forty-six years to build this temple, and will you raise it up in three days?' But he was speaking about the temple of his body." 37Maximus Confessor Opp. ed. Combefis Paris 1675 II p. 144 † PG 91 264). Of the most holy Clement, presbyter of Alexandria, from On Providence. Substance in God is God. Divine substance is something eternal and without beginning, incorporeal and uncircumscribed, and the cause of beings. Substance is that which subsists through all. Nature is the truth of things or their immanent being; according to others, it is the generation of things brought into being; according to still others, it is the providence of God which imparts to things that come into being their existence and their manner of existence. 38 Maximus Confessor a. a. O. II p. 146 † PG 91, 266f. und N. le 21Nourry21, Apparatus ad bibl. patrum I Col. 1335 aus Paris. 854 f. 130r. Nature (physis) is so called from having been grown (pephykenai). The first substance is everything that subsists by itself, such as a stone; the second substance is vegetative, insofar as it grows and decays, the plant; the third substance is animate and sensitive, the animal, the horse; the fourth substance is animate, sensitive, and rational, man; for which reason he also came last, being from all things, having an immaterial soul and the mind, the image of God. 39N. 21le Nourry21 a. a. O. Col. 1336 aus Paris. 854 f. 125v.

Of the most holy and most blessed Clement, presbyter of Alexandria,

the Stromatist, from the discourse On Providence. What is God? God is, as the Lord also says, spirit. And spirit is properly an incorporeal and uncircumscribed substance. And incorporeal is that which is not filled up by a body, or whose being is not according to width, length, and depth. And uncircumscribed is that of which no place is the place, which is wholly in all and in each, and by itself the same. 40 Maximus Confessor a. a. O. II p. 152

τὸ σημαί νειν τὴν ἀλήθειαν. 34 Cat. zum Oktateuch Lev. 13, 22 bei Niceph. I Col. 1037. Ἀδήλου. Ὁ Κλήμης φησὶν εἰς τὸν ἐν τῷ πάσχα λόγον, ὅτι διά χυσις λέπρας ἐστὶν ὡσανεὶ βάδισις καὶ πορεία ῥευστική. 35 Randbemerkung zu I Joh. 4, 3 (ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν)im Athos codex Lawra 184 B. 64 10. Jahrh. f. 41v nach 21von der Goltz21, Eine textkritische Arbeit des 10. bez. 6. Jahrhunderts, TU NF II 4 S. 48. "Ὃ λύει τὸν Ἰησοῦν." οὕτως ὁ Εἰρηναῖος ἐν τῷ τρίτῳ κατὰ τὰς αἱρέσεις λόγῳ καὶ Ὠριγένης σαφῶς ἐν τῷ ηʹ τόμῳ τῶν εἰς τὴν πρὸς τοὺς Ῥωμαίους ἐξηγητικῶν καὶ Κλήμης ὁ Στρωματεὺς ἐν τῷ Περὶ τοῦ πάσχα λόγῳ. 36 Nikephoros von Konstantinopel, Antirrhesis gegen Konstantinos Kopronymos, unter den am Schlusse des 3. Buchs angeha+ngten Va+ter citaten, vero+ff. von N. le 21Nourry,21 Apparatus ad bibl. patrum I. Col. 1334. Κλήμεντος πρεσβυτέρου Ἀλεξανδρείας ἐκ τοῦ Κατὰ ἰουδαϊζόντων.

Σολομὼν ὁ τοῦ ∆αβὶδ παῖς ἐν ταῖς Βασιλείαις ἐπιγραφομέναις τὴν τοῦ ἀληθινοῦ νεὼ κατασκευὴν συνεὶς οὐ μόνον ἐπουράνιον εἶναι καὶ πνευματικήν, ἤδη δὲ καὶ εἰς τὴν σάρκα διαφέρειν, ἣν ἔμελλεν οἰκοδομεῖν ὁ τοῦ ∆αβὶδ υἱός τε καὶ κύριος εἴς τε τὴν αὑτοῦ παρου σίαν, ἔνθα καθιδρύεσθαι καθάπερ τι ἄγαλμα ἔμψυχον διεγνώκει, εἴς τε τὴν κατὰ σύνοδον πίστεως ἐγειρομένην ἐκκλησίαν, κατὰ λέξιν λέγει· "εἰ ἀληθῶς ἄρα κατοικήσει θεὸς μετὰ ἀνθρώπων ἐπὶ τῆς γῆς," κατοικεῖ δὲ ἐπὶ τῆς γῆς, σάρκα περιβαλλόμενος, καὶ μετὰ ἀνθρώπων αὐτῷ κατοίκησις γίνεται ἐν τῆ κατὰ τοὺς δικαίους συνθέσει τε καὶ ἁρμονίᾳ, νεὼν ἅγιον ἐργαζομένω τε καὶ ἀνιστάντι. γῆ γὰρ οἱ δίκαιοι, τὴν γῆν ἔτι περικείμενοι καὶ γῆ ὡς πρὸς τὸ μέγεθος παραβαλλό μενοι τοῦ κυρίου. ταὐτά τοι καὶ ὁ μακάριος Πέτρος οὐκ ὀκνεῖ λέγειν· "καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε, οἶκος πνευματικός, ἱερά τευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας τὰς προσδεκτὰς τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ." ἐπὶ δὲ τοῦ σώματος, ὃ κατὰ περιγραφὴν τόπον ἔνθεον ἑαυτῷ καθιέρωσεν ἐπὶ γῆς, "ὁ κύριος λύσατε εἶπε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. εἶπον οἱ Ἰουδαῖοι· τεσ σαράκοντα καὶ ἓξ ἔτεσιν ὁ ναὸς οὗτος ᾠκοδομήθη, καὶ σὺ τρισὶν ἡμέ ραις ἐγερεῖς αὐτόν; ἐκεῖνος δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ." 37Maximus Confessor Opp. ed. Combefis Paris 1675 II p. 144 † PG 91 264). Τοῦ ἁγιωτάτου Κλήμεντος πρεσβυτέρου Ἀλεξανδρείας ἐκ τοῦ Περὶ προνοίας. Οὐσία ἐστὶν ἐπὶ θεοῦ θεός. οὐσία θεία ἐστὶν ἀίδιόν τι καὶ ἄν αρχον ἀσώματόν τε καὶ ἀπερίγραπτον καὶ τῶν ὄντων αἴτιον. οὐσία ἐστὶν τὸ δι' ὅλου ὑφεστός. φύσις ἐστὶν ἡ τῶν πραγμάτων ἀλήθεια ἢ τούτων τὸ ἐνούσιον, κατὰ δὲ τοὺς ἄλλους ἡ τῶν εἰς τὸ εἶναι παραγομένων γένεσις, καθ' ἑτέρους δὲ ἡ τοῦ θεοῦ πρόνοια ἐμποιοῦσα τοῖς γινομένοις τὸ εἶναι καὶ τὸ πῶς εἶναι. 38 Maximus Confessor a. a. O. II p. 146 † PG 91, 266f. und N. le 21Nourry21, Apparatus ad bibl. patrum I Col. 1335 aus Paris. 854 f. 130r. Φύσις λέγεται παρὰ τὸ πεφυκέναι. πρώτη οὐσία ἐστὶ πᾶν τὸ καθ' ἑαυτὸ ὑφεστός, οἷον λίθος· δευτέρα δὲ οὐσία αὐξητικὴ καθὸ αὔξει καὶ φθίνει, τὸ φυτόν· τρίτη δὲ οὐσία ἔμψυχος αἰσθητική, τὸ ζῷον, ὁ ἵππος· τετάρτη δὲ οὐσία ἔμψυχος αἰσθητικὴ λογική, ὁ ἄνθρω πος· δι' ὃ καὶ ἔσχατος γέγονεν ὡς ὢν ἐκ πάντων, τὴν ψυχὴν ἔχων ἄυλον καὶ τὸν νοῦν θεοῦ εἰκόνα. 39N. 21le Nourry21 a. a. O. Col. 1336 aus Paris. 854 f. 125v.

Τοῦ ἁγιωτάτου καὶ μακαριωτάτου Κλήμεντος, πρεσβυτέρου Ἀλεξ ανδρείας,

τοῦ Στρωματέως, ἐκ τοῦ Περὶ προνοίας λόγου. Τί θεός; θεός ἐστιν, ὡς καὶ ὁ κύριος λέγει, πνεῦμα. πνεῦμα δέ ἐστι κυρίως οὐσία ἀσώματος καὶ ἀπερίγραπτος. ἀσώματον δέ ἐστιν ὃ μὴ συμπληροῦται σώματι, ἢ οὖ τὸ εἶναι οὐκ ἔστι κατὰ τὸ πλάτος. μῆκος καὶ βάθος. ἀπερίγραπτον δέ ἐστιν, οὗ τόπος οὐδείς τόπος, τὸ κατὰ πάντα ἐν πᾶσιν καὶ ἐν ἑκάστῳ ὅλον καὶ ἐφ' ἑαυτοῦ τὸ αὐτό. 40 Maximus Confessor a. a. O. II p. 152