They say that Scripture is fond of calling them wills. whence, having been asked by certain men proud of their pagan learning, how Christians believe that God knows existing things, since they supposed that He knows intelligible things intellectually and sensible things by sense-perception, they answered: neither the sensible by sense-perception nor the intelligible intellectually; for it is not possible for the one who is beyond beings to apprehend beings in the manner of beings, but we say that He knows beings as His own wills, adding also the reasonableness of the argument. For if He has made all things by His will (and no argument will contradict this), and it is always both pious and just to say that God knows His own will, and He made each of the things that have come into being by willing it, therefore God knows beings as His own wills, since He also made beings by willing. 49Anastasios Sinaites In Hexae+m. IX PG 89, 1002 D™ griechisch bei Harnack, Gesch. d. altchristl. Lit. I S. 926 aus Cod. Berol. Phillipps 1449 f. 172v).

After saying, "And the Lord God built the rib," the great Clement placed a full stop, and then beginning a new line added, "which he took from Adam into a woman" and it seems to me that he attended to the wording in a very pious manner. 51Kyrillos von Alexandrien Gegen Julian VI ed. Aubert Paris 1638 VI 2 p. 205 B † PG 76, 813. For Clement, following the holy apostles everywhere and having come to hear a very great deal of Greek history, says in the Stromata that the Jewish Josephus, who obtained a considerable reputation for learning, adapted the history of Sanchuniathon, which was written in the Phoenician language, to that of the Greeks. This Sanchuniathon, therefore, says, although he was full of Greek superstition: "For the most ancient people—to be immortal."52Dionysios Areopagites De divin. nom. V 9 ed. Corderius Ant werpen 1634 I p. 560 † PG 3, 824. But if Clement the philosopher deems that the more principal things among beings are also said to be in some respect paradigms. his account does not proceed by means of proper and complete and simple names. 53Anastasios Sinaites Quaest. 14 ed. Gretser Ingolstadt 1617 p. 170 † PG 89, 465™Of Clement from the Stromata,bisἐπιτύχῃςauch Sacra Par. 303 Holl aus OAPMHR, u+berall nach Sacr. Par. 239 † Strom. IV 38, 2. 4. Lemma in PMfrom Stromateus 8in OARof the same,ohne Lemma in H.One must give alms, the Word says. but with judgment and to the worthy. For just as the farmer sows not into all land, but into the good, that it may bear fruit for him, so one must sow beneficence to the pious and spiritual, that you may obtain good fruit from them through their prayers; for it is written: "Do good to the pious and you will find a recompense, and if not from him, yet from the Most High." 54Nicetascat. zu Mt 13, 31 bei Corderius, Symb. in Matth. tom. alter p. 482 † Monac. 36 f. 258v. 289r. LemmaOf Clement. But the plant of the Word has advanced to such growth, that the tree growing from it (this would be the church of Christ established everywhere on earth) has filled all things, so that in its branches the birds of the air might lodge, that is, divine angels and souls that travel in the upper air. 55 Cat. zu Mt 10, 16 bei Cramer I p. 76, 27f aus Coisl. 23™ Paris. 187Coisl. 195 f. 52r™ Laur. conv. soppr. 171 f. 79r. LemmaOf Clement. He acts wickedly in a shrewd way, let us do good in a shrewd way. 56 Cat. zu Mt 10, 23 bei Cramer I p. 78, 23-25 aus Coisl. 23™ Paris. 187Coisl. 195f. 52v™ Laur. conv. soppr. 171 f. 81v. Lemma Of Clement. Out of mercy for those who unjustly kill, he commands the saints to flee; therefore he who does not flee, as one who is reckless and disobeys the Lord's voice, is to be blamed. 57Nicetascat. zu Lc 3, 22 in Vindob. theol. gr. 71 fru+her 42 f. 225r™ Coisl. 201 f. 104r™ Vatic. 1611 f. 58v™ Monac. 33 f. 45r™ Paris. 208™ Catene des Makarios Chrysokephalos zu Lc 3, 22 in Bodl. Barocc. 211 und zu Mt 3, 16 in Bodl. Barocc. 156f. 98v bei Potter

θελήματα τῇ γραφῇ φίλον καλεῖσθαί φασι. ὅθεν ἐρωτηθέντες ὑπό τινων τὴν ἔξω παίδευσιν γαύρων, πῶς γινώσκειν τὰ ὄντα τὸν θεὸν δοξάζουσιν οἱ Χριστιανοί, ὑπειληφότων ἐκείνων νοερῶς τὰ νοητὰ καὶ αἰσθητικῶς τὰ αἰσθητὰ γινώσκειν αὐτὸν τὰ ὄντα, ἀπεκρίναντο· μήτε αἰσθητικῶς τὰ αἰσθητὰ μήτε νοερῶς τὰ νοητά· οὐ γὰρ εἶναι δυνατὸν τὸν ὑπὲρ τὰ ὄντα κατὰ τὰ ὄντα τῶν ὄντων ἀντιλαμβάνεσθαι, ἀλλ' ὡς ἴδια θελήματα γινώσκειν αὐτὸν τὰ ὄντα φαμέν, προσθέντες καὶ τοῦ λόγου τὸ εὔλογον. εἰ γὰρ θελήματι τὰ πάντα πεποίηκε (καὶ οὐδεὶς ἀντερεῖ λόγος), γινώσκειν δὲ τὸ ἴδιον θέλημα τὸν θεὸν εὐσεβές τε λέγειν ἀεὶ καὶ δίκαιόν ἐστιν, ἕκαστον δὲ τῶν γεγονότων θέλων πεποίηκεν, ἄρα ὡς ἴδια θελήματα ὁ θεὸς τὰ ὄντα γινώσκει, ἐπειδὴ καὶ θέλων τὰ ὄντα πεποίηκεν. 49Anastasios Sinaites In Hexae+m. IX PG 89, 1002 D™ griechisch bei Harnack, Gesch. d. altchristl. Lit. I S. 926 aus Cod. Berol. Phillipps 1449 f. 172v).

Μετὰ τὸ εἰπεῖν; "καὶ ᾠκοδόμησε κύριος ὁ θεὸς τὴν πλευράν" στίξας τελείαν στιγμὴν ὁ μέγας Κλήμης καὶ τότε ἀρχὴν στίχου ποιή σας ἐπήγαγε τὸ "ἣν ἔλαβεν ἀπὸ τοῦ Ἀδὰμ εἰς γυναῖκα" καὶ δοκεῖ μοι πάνυ θεοσεβῶς ἐπιστῆσαι τῇ λέξει. 51Kyrillos von Alexandrien Gegen Julian VI ed. Aubert Paris 1638 VI 2 p. 205 B † PG 76, 813. Κλήμης μὲν γὰρ τοῖς ἁγίοις ἀποστόλοις ἑπόμενος πανταχῇ πλεί στης τε ὅσης Ἑλληνικῆς ἱστορίας εἰς ἀκοὴν ἐλθὼν ἐν τοῖς Στρωμα τεῦσι φησὶ τὴν Σαγχωνιάθου ἱστορίαν τῇ τῶν Φοινίκων φωνῇ γε γραμμένην μεθαρμόσαι πρὸς τὴν Ἑλλήνων οὐκ ἀθαύμαστον ἐπὶ παι δείᾳ λαχόντα τὴν δόξαν τὸν Ἰουδαῖον Ἰώσηπον. φησὶ τοιγαροῦν ὁ Σαγχωνιάθων οὑτοσὶ καίτοι τῆς Ἑλληνικῆς δεισιδαιμονίας ἐπίμεστος ὤν· "οἱ γὰρ παλαιότατοι-ἀθανάτους εἶναι."52Dionysios Areopagites De divin. nom. V 9 ed. Corderius Ant werpen 1634 I p. 560 † PG 3, 824. Εἰ δὲ ὁ φιλόσοφος ἀξιοῖ Κλήμης καὶ πρός τι παραδείγματα λέ γεσθαι τὰ ἐν τοῖς οὖσιν ἀρχηγικώτερα. πρόεισι μὲν οὐ διὰ κυρίων καὶ παντελῶν καὶ ἁπλῶν ὀνομάτων ὁ λόγος αὐτῷ. 53Anastasios Sinaites Quaest. 14 ed. Gretser Ingolstadt 1617 p. 170 † PG 89, 465™Κλήμεντος ἐκ τῶν Στρωμάτων,bisἐπιτύχῃςauch Sacra Par. 303 Holl aus OAPMHR, u+berall nach Sacr. Par. 239 † Strom. IV 38, 2. 4. Lemma in PMἐκ τοῦ ˉη στρώματοςin OARτοῦ αὐτοῦ,ohne Lemma in H.Ἐλεημοσύνας δεῖ ποιεῖν, ὁ λόγος φησίν. ἀλλὰ μετὰ κρίσεως καὶ τοῖς ἀξίοις. ὥσπερ γὰρ ὁ γεωργὸς σπείρει οὐκ εἰς ἅπασαν γῆν, ἀλλ' εἰς τὴν ἀγαθήν, ἵνα αὐτῷ καρποφορήσῃ. οὕτω δεῖ σπείρειν τὴν εὐποιΐαν εἰς εὐλαβεῖς καὶ πνευματικούς, ἵνα τῆς ἀπ' αὐτῶν εὐκαρπίας διὰ τῶν εὐχῶν ἐπιτύχῃς· γέγραπται γάρ· "εὐποίησον εὐσε βεῖς καὶ εὑρήσεις ἀνταπόδομα, καὶ εἰ μὴ ὑπ' αὐτοῦ, ἀλλὰ παρὰ τῷ ὑψίστῳ." 54Nicetascat. zu Mt 13, 31 bei Corderius, Symb. in Matth. tom. alter p. 482 † Monac. 36 f. 258v. 289r. LemmaΚλήμεντος. Εἰς τοσαύτην δὲ αὔξην ἡ φυὴ τοῦ λόγου προῆλθεν, ὡς τὸ ἐξ αὐτοῦ φύον δένδρον (τοῦτο δ' ἂν εἴη ἡ πανταχοῦ γῆς ἱδρυμένη τοῦ Χριστοῦ ἐκκλησία) τὰ πάντα πληρῶσαι, ὥστε ἐν τοῖς κλάδοις αὐτῆς κατασκηνῶσαι τὰ πετεινὰ τοῦ οὐρανοῦ, ἀγγέλους δηλαδὴ θείους καὶ μετεωροπόρους ψυχάς. 55 Cat. zu Mt 10, 16 bei Cramer I p. 76, 27f aus Coisl. 23™ Paris. 187Coisl. 195 f. 52r™ Laur. conv. soppr. 171 f. 79r. LemmaΚλήμεντος. Ἐκεῖνος φρονίμως πονηρεύεται, ἡμεῖς φρονίμως ἀγαθουργήσωμεν. 56 Cat. zu Mt 10, 23 bei Cramer I p. 78, 23-25 aus Coisl. 23™ Paris. 187Coisl. 195f. 52v™ Laur. conv. soppr. 171 f. 81v. Lemma Κλήμεντος. Φειδοῖ τῶν ἀδίκως φονευόντων ἐπιτάττει τοῖς ἁγίοις φεύγειν· διὸ ὁ μὴ φεύγων ὡς ῥιψοκίνδυνος παρακούων τῆς κυριακῆς φωνῆς μεμπτέος. 57Nicetascat. zu Lc 3, 22 in Vindob. theol. gr. 71 fru+her 42 f. 225r™ Coisl. 201 f. 104r™ Vatic. 1611 f. 58v™ Monac. 33 f. 45r™ Paris. 208™ Catene des Makarios Chrysokephalos zu Lc 3, 22 in Bodl. Barocc. 211 und zu Mt 3, 16 in Bodl. Barocc. 156f. 98v bei Potter