Frequently turn your soul to God, and rest your mind on the power of Christ, as in a certain harbor, resting in the divine light of the Savior from all speech and action. And during the day often share your mind with men, but to God for the most part, at night and likewise during the day; for let not much sleep overcome you, keeping you from prayers and hymns to God; for long sleep is a rival to death. Always become a partaker of Christ, who makes the divine radiance shine from heaven; for let Christ be to you a continuous and unceasing joy. And do not loosen the tension of the soul in feasting and relaxation of drinking, but consider what is needful as sufficient for the body. And do not hasten to food before the time for supper is at hand; and let bread be your supper, and let the herbs of the earth be added and the seasonal fruits from trees; and approach your food with composure and not showing a rabid gluttony; do not be a flesh-eater nor a wine-lover, unless some illness leads to this for a cure. But instead of the pleasures in these things, choose the joys in divine words and hymns supplied to you by the wisdom from God, and let a heavenly care always lead you up to heaven; and release the many anxieties about the body, being confident in your hopes toward God, that he will provide you sufficient necessities, both food for life and covering for the body and protection from the winter's cold. for the whole earth and all that grows from it belong to your king; and as his own members he exceedingly cares for the bodies of his own servants just as his own shrines and temples. For this reason, then, neither fear excessive illnesses nor the assault of old age expected in time; for illness also will cease, when with whole-souled purpose we do his commandments. Knowing these things, also prepare your soul to be strong against illnesses, be of good courage like some excellent man in the stadium to endure the toils with unswerving power. And do not be very pressed in soul by grief, whether an impending illness weighs you down or some other difficulty befalls you, but let your mind nobly resist the toils, giving thanks to God even in the midst of toilsome matters, since indeed he thinks things wiser than men and what is not possible nor easy for men to discover. and have mercy on those who suffer ill, and ask for help from God for men; for he will grant the favor to the friend who asks, and will provide assistance to those who suffer ill, wishing to make his own power known to men, so that having come to full knowledge they may go up to God and enjoy eternal blessedness, when the Son of God arrives, restoring good things to his own.

45Sacra Par. 311 Holl aus OAPMHR. Lemma in ROf Clement the Stromatist from the 21st epistle, in OAPMH Of Clement. It is not a great thing to care for a righteous man, but he receives grace who is counted worthy to serve him. 46 Sacra Par. 312 Holl aus COAPMRH™ aus Coisl. 279 auch mitgeteilt von Pitra, Anal. Sacra II p. XXIX u+berall nach Sacra Par. 291 aus QDS 21. Lemma in OAfrom the 21st epistle,sonst ohne Lemma.The incorruptible kingdom does not have desire, but the presence of all good things. whence it is not possible to desire; for desiring comes from lacking, and desiring nothing comes from having all things. 47Sacra Par. 313 Holl aus OAPMHR u+berall an der Spitze einer Reihe echter Clemenscitate, Antonius Melissa p. 35 Gesner. Lemma in PM Of Clement the Stromatist's epistle, otherwise Of Clement the Stromatist. The Father was able to make no one poor, but doing good would have been taken away, no one would have been counted worthy to suffer with. now for the sake of one another we both have plenty and are in need, so that there might be a place for good deeds 48 Maximus Confessor De variis diff. locis Dionysii et Gregorii ed. Oehler Halle 1857 p. 60f † PG 91, 1085). And these words which I mentioned, the Areopagite, saint Dionysius, teaches us are called by scripture "predestinations" and "divine wills". and likewise also those around Pantaenus, who became the teacher of the great Clement the Stromatist, divine

πυκνῶς ἐπὶ θεὸν τρέπε τὴν ψυχήν, καὶ τὸ νόημα ἐπέρειδε τῇ Χριστοῦ δυνάμει ὥσπερ ἐν λιμένι τινὶ τῷ θείῳ φωτὶ τοῦ σωτῆρος ἀναπαυόμενον ἀπὸ πάσης λαλιᾶς τε καὶ πράξεως. καὶ μεθ' ἡμέραν πολλάκις μὲν μὲν ἀνθρώποις κοίνου τὴν σεαυτοῦ φρόνησιν, θεῷ δὲ ἐπὶ πλεῖστον ἐν νυκτὶ ὁμοίως καὶ ἐν ἡμέρᾳ· μὴ γὰρ ὕπνος σε ἐπικρατείτω πολὺς τῶν πρὸς θεὸν εὐχῶν τε καὶ ὕμνων· θανάτῳ γὰρ ὁ μακρὸς ὕπνος ἐφάμιλλος. μέτοχος Χριστοῦ ἀεὶ καθίστασο τοῦ τὴν θείαν αὐγὴν καταλάμποντος ἐξ οὐρανοῦ· εὐφροσύνη γὰρ ἔστω σοι διηνεκὴς καὶ ἄπαυστος ὁ Χριστός. μηδὲ λῦε τὸν τῆς ψυχῆς τόνον ἐν εὐωχίᾳ καὶ ποτῶν ἀνέσει, ἱκανὸν δὲ ἡγοῦ τῷ σώματι τὸ χρειῶδες. καὶ μὴ πρόσθεν ἐπείγου πρὸς τροφὰς πρὶν ἢ καὶ δείπνου παρῇ καιρός· ἄρτος δὲ ἔστω σοι τὸ δεῖπνον, καὶ πόαι γῆς προσέστωσαν καὶ τὰ ἐκ δένδρων ὡραῖα· ἴθι δὲ ἐπὶ τὴν τροφὴν εὐσταθῶς καὶ μὴ λυσσώδη γαστριμαργίαν ἐπιφαίνων· μηδὲ σαρκο βόρος μηδὲ φίλοινος ἔσο, ὁπότε μὴ νόσος τις ἴασιν ἐπὶ ταύτην ἄγοι. ἀλλ' ἀντὶ τῶν ἐν τούτοις ἡδονῶν τὰς ἐν λόγοις θείοις καὶ ὕμνοις εὐφροσύνας αἱροῦ τῇ παρὰ θεοῦ σοι χορηγουμένας σοφίᾳ, οὐράνιός τε ἀεί σε φροντὶς ἀναγέτω πρὸς οὐρανόν· καὶ τὰς πολλὰς περὶ σώματος ἀνίει μερίμνας τεθαρσηκὼς ἐλπίσι ταῖς πρὸς θεόν, ὅτι σοί γε τὰ ἀναγκαῖα παρέξει διαρκῆ τροφήν τε τὴν εἰς ζωὴν καὶ κάλυμμα σώματος καὶ χειμερινοῦ ψύχους ἀλεξητήρια. τοῦ γὰρ δὴ σοῦ βασιλέως γῆ τε ἅπασα καὶ ὅσα ἐκφύεται· ὡς μέλη δὲ αὑτοῦ τὰ σώματα τῶν αὑτοῦ θεραπόντων ὑπερβαλλόντως περιέπει καθάπερ ἱερὰ καὶ ναοὺς αὑτοῦ. διὰ δὴ τοῦτο μηδὲ νόσους ὑπερβαλλούσας δέδιθι μηδὲ γήρως ἔφοδον χρόνῳ προσδοκωμένου· παύσεται γὰρ καὶ νόσος, ὅταν ὁλο ψύχῳ προθέσει ποιῶμεν τὰς αὐτοῦ ἐντολάς. ταῦτα εἰδὼς καὶ πρὸς νόσους ἰσχυρὰν κατασκεύαζε τὴν ψυχήν, εὐθάρσησον ὥσπερ τις ἀνὴρ ἐν σταδίοις ἄριστος ἀτρέπτῳ τῇ δυνάμει τοὺς πόνους ὑφίστασθαι. μηδὲ ὑπὸ λύπης πάνυ πιέζου τὴν ψυχήν, εἴτε νόσος ἐπικειμένη βαρύνει εἴτε ἄλλο τι συμπίπτει δυσχερές, ἀλλὰ γενναίως ἀνθίστα τοῖς πόνοις τὸ νόημα, χάριτας ἀνάγων θεῷ καὶ ἐν μέσοις τοῖς ἐπι πόνοις πράγμασι ἅτε δὴ σοφώτερά τε ἀνθρώπων φρονοῦντι καὶ ἅπερ οὐ δυνατὸν οὐδὲ ῥᾴδιον ἀνθρώποις εὑρεῖν. ἐλέει δὲ κακουμένους, καὶ τὴν παρὰ τοῦ θεοῦ βοήθειαν ἐπ' ἀνθρώποις αἰτοῦ· ἐπινεύσει γὰρ αἰτοῦντι τῷ φίλῳ τὴν χάριν, καὶ τοῖς κακουμένοις ἐπικουρίαν παρέξει, τὴν αὑτοῦ δύναμιν γνώριμον ἀνθρώποις καθιστάναι βουλόμενος, ὡς ἂν εἰς ἐπίγνωσιν ἐλθόντες ἐπὶ θεὸν ἀνίωσιν καὶ τῆς αἰωνίου μακα ριότητος ἀπολαύσωσιν, ἐπειδὰν ὁ τοῦ θεοῦ υἱὸς παραγένηται ἀγαθὰ τοῖς ἰδίοις ἀποκαθιστῶν.

45Sacra Par. 311 Holl aus OAPMHR. Lemma in RΚλήμεντος Στρωματέως ἐκ τῆς ˉκˉα ἐπιστολῆς, in OAPMH Κλήμεντος. Οὐκ ἔστι μέγα τὸ φροντίζειν ἀνδρὸς δικαίου, ἀλλὰ χάριν λαμ βάνει ὁ κατηξιωμένος διακονεῖν αὐτῷ. 46 Sacra Par. 312 Holl aus COAPMRH™ aus Coisl. 279 auch mitgeteilt von Pitra, Anal. Sacra II p. XXIX u+berall nach Sacra Par. 291 aus QDS 21. Lemma in OAἐκ τῆς ˉκˉα ἐπιστολῆς,sonst ohne Lemma.Οὐκ ἔχει ἐπιθυμίαν ἡ ἄφθαρτος βασιλεία, ἀλλὰ παρουσίαν πάν των τῶν ἀγαθῶν. ὅθεν οὐκ ἔστιν ἐπιθυμῆσαι· ἐκ γὰρ τοῦ ὑστερεῖν τὸ ἐπιθυμεῖν ἐστιν, ἐκ δὲ τοῦ πάντα ἔχειν τὸ μηδενὸς ἐπιθυμεῖν. 47Sacra Par. 313 Holl aus OAPMHR u+berall an der Spitze einer Reihe echter Clemenscitate, Antonius Melissa p. 35 Gesner. Lemma in PM Κλήμεντος Στρωματέως ἐπιστολή, σονστ Κλήμεντος Στρω ματέως. ∆υνατὸς ἦν ὁ πατὴρ ποιῆσαι μηδένα πένητα, ἀλλὰ τὸ εὖ ποιεῖν ἂν περιῃρεῖτο, συμπάσχειν οὐδεὶς ἠξίου. νῦν ἀλλήλων ἕνεκα καὶ εὐποροῦμεν καὶ ἀποροῦμεν, ἵνα τόπος γενώμεθα τῇ εὐποιίᾳ 48 Maximus Confessor De variis diff. locis Dionysii et Gregorii ed. Oehler Halle 1857 p. 60f † PG 91, 1085). Τούτους δὲ οὓς ἔφην τοὺς λόγους ὁ μὲν Ἀρεοπαγίτης ἅγιος ∆ιο νύσιος προορισμοὺς καὶ θεῖα θελήματα καλεῖσθαι ὑπὸ τῆς γραφῆς ἡμᾶς ἐκδιδάσκει. ὁμοίως δὲ καὶ οἱ περὶ Πάνταινον τὸν γενόμενον καθηγητὴν τοῦ Στρωματέως μεγάλου Κλήμεντος θεῖα