† PG 91, 276). Of Clement the Stromatist from the discourse On Providence. Willing is a natural appetitive power of a being according to nature. willing is a natural appetite appropriate to the rational nature. willing is a natural, self-determining movement of a self-sovereign mind, or a mind moving itself arbitrarily concerning something. self-determination is a mind moved according to nature, or a self-sovereign, noetic movement of the soul. 41 Maximus Confessor Disput. c. Pyrrho ed. Combefis Paris 1675 II p. 176 † PG 91, 317. Using as a rule na+mlich Athanasiosfor this the true philosopher of philosophers, Clement, who in the sixth discourse of the Stromata defined willing as an appetitive mind, and counsel as a rational appetite or the willing of something. 42Anastasios Sinaites Quaest. 96 ed. Gretser Ingolstadt 1617 p. 526 † PG 89, 741f.). But the holy and apostolic teacher Clement in the first discourse On the Providence and Righteous Judgment of God says something of this sort: Just as, being able even now to form men according to the first formation of Adam, He no longer does so because He once for all granted to man to beget men, saying to our nature, "increase and multiply and fill the earth," so, he says, by His all-powerful and providential power He also ordained the dissolution and end of bodies to occur by a certain natural sequence and order in the change of the elements, according to His essential divine knowledge and comprehension. 43 Cod. Ambros. graec. 1041 H. 257 inf. f. 10v nach 21Barnard,21 Clement of Alex. Quis div. salvetur S. 50. Hence Clement of Rome says in his discourse On Providence: Brahmans, dwelling on mountains and enjoying the purest air, live out a perfect and most full period of human life. 44 Scoral. Y III 19 vom Jahr 1360 f. 246v-248r †S nach 21Barnard21 a. a. O. S. 47ff. Precepts of Clement. Practice stillness in words, and stillness in deeds, and likewise in tongue and in gait; and avoid rash vehemence; for thus the mind will remain steadfast, and not, becoming troubled by vehemence, be weak and short in understanding and see darkly; nor will it be conquered by gluttony, nor by boiling anger, nor by the other passions, lying as a ready prey for them. For the mind must master the passions, sitting high on a tranquil throne, looking towards God. Be not full of quick temper in anger, nor sluggish in words, nor filled with hesitation in gait, so that a good rhythm may adorn your stillness and your bearing may appear something divine and holy. Guard against also the symbols of pride: a haughty posture, a raised head, and a delicate and lofty gait of the feet. Let your words to those you meet be gentle, and your greetings sweet; show modesty towards women and a gaze turned to the ground. Speak all things circumspectly, and in your voice render what is useful, measuring your utterance to the need of your hearers, so that it is audible and neither escapes the hearing of those present by being too soft, nor exceeds it with a greater cry. Guard against ever saying anything which you have not previously considered and thought out; nor hastily and in the middle of another's words interject your own; for it is necessary to listen and to speak in turn, dividing speech and silence by time; learn gladly, and teach ungrudgingly; nor ever conceal wisdom from others out of envy, nor desist from learning out of shame. Yield to elders as to fathers; honor the servants of God; be a leader in wisdom and virtue. Be not contentious towards friends, nor a mocker and jester against them; strongly refuse falsehood, deceit, and insolence; and with good words bear the proud and insolent man, as a meek and magnanimous man. Let all things for you, both deeds and words, be directed to God, and refer all that is yours to Christ, and

† PG 91, 276). Κλήμεντος τοῦ Στρωματέως ἐκ τοῦ Περὶ προνοίας λόγου. Θέλησίς ἐστι φυσικὴ δύναμις τοῦ κατὰ φύσιν ὄντος ὀρεκτική. θέλησίς ἐστι φυσικὴ ὄρεξις τῇ τοῦ λογικοῦ φύσει κατάλληλος. θέλησίς ἐστι φυσικὴ αὐτακράτορος νοῦ αὐτεξούσιος κίνησις ἢ νοῦς περί τι αὐθαιρέτως κινούμενος. αὐτεξουσιότης ἐστὶ νοῦς κατὰ φύσιν κινούμενος ἢ νοερὰ τῆς ψυχῆς κίνησις αὐτοκρατής. 41 Maximus Confessor Disput. c. Pyrrho ed. Combefis Paris 1675 II p. 176 † PG 91, 317. Κανόνι χρώμενος na+mlich Athanasiosπρὸς τοῦτο τῷ ὄντι φιλο σόφῳ τῶν φιλοσόφων Κλήμεντι, ἐν τῷ ἕκτῳ τῶν Στρωματέων λόγῳ τὴν μὲν θέλησιν νοῦν εἶναι ὀρεκτικὸν ὁρισαμένῳ, τὴν δὲ βούλησιν εὔλογον ὄρεξιν ἢ τὴν περί τινος θέλησιν. 42Anastasios Sinaites Quaest. 96 ed. Gretser Ingolstadt 1617 p. 526 † PG 89, 741f.). Ο δὲ ἱερὸς καὶ ἀποστολικὸς διδάσκαλος Κλήμης ἐν τῷ Περὶ προ νοίας καὶ δικαιοκρισίας θεοῦ πρώτῳ λόγῳ τοιοῦτόν τι λέγει· Ὥσπερ δυνατὸς ὢν καὶ νῦν ἀνθρώπους πλάττειν ἀνθρώπους κατὰ τὴν προτέραν τοῦ Ἀδὰμ διάπλασιν, οὐκέτι οὕτω ποιεῖ διὰ τὸ ἅπαξ χαρίσασθαι τῷ ἀνθρώπῳ ἀνθρώπους γεννᾶν, εἰπὼν πρὸς τὴν φύσιν ἡμῶν τὸ "αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν", οὕτω, φησί, τῇ παντεξουσίῳ καὶ προνοητικῇ αὐτοῦ δυνάμει καὶ τὴν τῶν σωμάτων διάλυσιν καὶ τελευτὴν φυσικῇ τινι ἀκολουθίᾳ καὶ τάξει τῇ τῶν στοιχείων μεταβολῇ ᾠκονόμησε γίνεσθαι κατὰ τὴν οὐσιώδη αὐτοῦ θεογνωσίαν καὶ κατάληψιν. 43 Cod. Ambros. graec. 1041 H. 257 inf. f. 10v nach 21Barnard,21 Clement of Alex. Quis div. salvetur S. 50. Ἔνθεν φησὶν ὁ Ῥωμαῖος Κλήμης ἐν τῷ Περὶ προνοίας λόγῳ· Βραχμᾶνες ἐπ' ὀρέων οἰκοῦντες καὶ καθαρωτάτου ἀπολαύοντες ἀέρος ζῶσι τέλειον καὶ πληρέστατον χρόνον τῆς ζωῆς τῶν ἀνθρώπων. 44 Scoral. Y III 19 vom Jahr 1360 f. 246v-248r †S nach 21Barnard21 a. a. O. S. 47ff. Κλήμεντος παραγγέλματα. Ἡσυχίαν μὲν λόγοις ἐπιτήδευε, ἡσυχίαν δὲ ἔργοις, ὡσαύτως δὲ ἐν γλώττῃ καὶ βαδίσματι· σφοδρότητα δὲ ἀπόφευγε προπετῆ· οὕτως γὰρ ὁ νοῦς διαμενεῖ βέβαιος, καὶ οὐχ ὑπὸ τῆς σφοδρότητος ταραχώδης γενόμενος ἀσθενὴς ἔσται καὶ βραχὺς περὶ φρόνησιν καὶ σκοτεινὸν ὁρῶν· οὐδὲ ἡττηθήσεται μὲν γαστριμαργίας, ἡττηθήσεται δὲ ἐπιζέ οντος θυμοῦ, ἡττηθήσεται δὲ τῶν ἄλλων παθῶν, ἕτοιμον αὐτοῖς ἅρπαγμα προκείμενος. τὸν γὰρ νοῦν δεῖ τῶν παθῶν ἐπικρατεῖν ὑψη λὸν ἐπὶ ἡσύχου θρόνου καθήμενον ἀφορῶντα πρὸς θεόν. μηδὲν ὀξυ χολίας ἀνάπλεος ἔσο περὶ ὀργάς, μηδὲ νωθρὸς ἐν λόγοις, μηδὲ ἐν βαδίσμασιν ὄκνου πεπληρωμένος, ἵνα σοι ῥυθμὸς ἀγαθὸς τὴν ἡσυχίαν κοσμῇ καὶ θειῶδές τι καὶ ἱερὸν τὸ σχῆμα φαίνηται. φυλάττου δὲ καὶ τῆς ὑπερηφανίας τὰ σύμβολα, σχῆμα ὑψαυχενοῦν καὶ κεφαλὴν ἐξηρμένην καὶ βῆμα ποδῶν ἁβρὸν καὶ μετέωρον. ἤπιά σοι πρὸς τοὺς ἀπαντῶντας ἔστω τὰ ῥήματα καὶ προσηγορίαι γλυκεῖαι, αἰδὼς δὲ πρὸς γυναῖκας καὶ βλέμμα τετραμμένον εἰς γῆν. λάλει δὲ περιεσκεμ μένως ἅπαντα, καὶ τῇ φωνῇ τὸ χρήσιμον ἀποδίδου, τῇ χρείᾳ τῶν ἀκουόντων τὸ φθέγμα μετρῶν, ἄχρι ἂν καὶ ἐξάκουστον ᾖ καὶ μήτε διαφεῦγον τὴν ἀκοὴν τῶν παρόντων ὑπὸ σμικρότητος μήτε ὑπερ βάλλον μείζονι τῇ κραυγῇ. φυλάττου δὲ ὅπως μηδέν ποτε λαλήσῃς ὃ μὴ προεσκέψω καὶ προενόησας· μηδὲ προχείρως καὶ μεταξὺ τῶν τοῦ ἑτέρου λόγων ὑπόβαλλε τοὺς σαυτοῦ· δεῖ γὰρ ἀνὰ μέρος ἀκούειν καὶ διαλέγεσθαι, χρόνῳ μερίζοντα λόγον καὶ σιωπήν· μάνθανε δὲ ἀσμένως, καὶ ἀφθόνως δίδασκε, μηδὲ ὑπὸ φθόνου ποτὲ σοφίαν ἀπο κρύπτου πρὸς τοὺς ἑτέρους, μηδὲ μαθήσεως ἀφίστασο δι' αἰδῶ. ὕπεικε πρεσβυτέροις ἴσα πατράσιν· τίμα θεράποντας θεοῦ· κάταρχε σοφίας καὶ ἀρετῆς. μηδὲ ἐριστικὸς ἔσο πρὸς τοὺς φίλους, μηδὲ χλευαστὴς κατ' αὐτῶν καὶ γελωτοποιός· ψεῦδος δὲ καὶ δόλον καὶ ὕβριν ἰσχυρῶς παραιτοῦ· σὺν εὐφημίᾳ δὲ φέρε καὶ τὸν ὑπερήφανον καὶ ὑβριστὴν ὡς πρᾷός τε καὶ μεγαλόψυχος ἀνήρ. κείσθω δέ σοι πάντα εἰς θεὸν καὶ ἔργα καὶ λόγοι, καὶ πάντα ἀνάφερε Χριστῷ τὰ σαυτοῦ, καὶ