Clement of Alexandria, Excerpts from Theodotus

is also of power for the one who acted proximately according to the old covenant. 1.25.1 The followers of Valentinus defined the angel as a word havin

2.31.3 For then they knew that what they are, they are by the grace of the Father a Name unnameable, Form and Knowledge. But the Aeon who willed to

2.39.1 The Mother, having put forth the Christ whole and having been left behind by him, thereafter no longer put forth anything whole, but held fast

3.46.1 First, then, from an incorporeal passion and accident, she poured them out and changed them into a still incorporeal matter then thus into com

3.52.1 This flesh the Savior called an adversary and Paul a law warring against the law of my mind and the Savior advises to bind and to seize

spiritual, and that from the economy, the psychic, which he saved and brought up what he had assumed, and through them also those things consubstan 3.

But the Friend of the Bridegroom, standing before the bridal chamber, hearing the voice 3.65.2 of the Bridegroom, rejoices with joy. This is his Ful

4.75.1 That Fate exists, they say, for others, the foretold results show and a clear 4.75.2 proof is the theory of astrology. For example, the Magi n

of lions is saved wherefore also temptations immediately arise from those who are indignant from whom he was taken away and even if one bears it wi

3.46.1 First, then, from an incorporeal passion and accident, she poured them out and changed them into a still incorporeal matter; then thus into compounds and bodies 3.46.2 (for it was not possible for the passions to produce substance all at once); and in the bodies she produced a natural fitness. 3.47.1 First, then, as a universal Demiurge the Savior becomes; "but Wisdom," second, "builds a house for herself and has supported it with seven pillars." 3.47.2 And first of all she puts forth an image of the Father, God, through whom she made "the heaven and the earth," that is, "the heavenly things and the earthly things," the things on the right and the things on the left. 3.47.3 This one, as an image of the Father, becomes a father and puts forth first the psychic Christ, an image of the Son; then, the Archangels, images of the Aeons; then, Angels of Archangels, from the psychic and luminous substance of which the prophetic word speaks: "And the Spirit of God was hovering over the waters," according to the intertwining of the two substances made by him, calling the pure thing "to hover over," but the heavy and material thing 3.47.4 to be borne under, the turbid and dense. And he intimates that this too was incorporeal at the beginning by saying "invisible"; for it was invisible neither to man, who did not yet exist, nor to God; for he was creating; but he expressed its formless and shapeless and unfigured nature somehow in this way.

3.48.1 And the Demiurge, having separated the pure from the heavy, as if having seen the nature of each, made light, that is, he revealed it and brought it to light and form, since he makes the solar and heavenly light much later. 3.48.2 And from the material things he makes on the one hand from grief, substantially creating "the spiritual hosts of wickedness, against which our struggle is" (for which reason the Apostle also says: "And do not grieve the Holy Spirit of God, in whom 3.48.3 you were sealed"); on the other hand, from fear, the beasts; and from astonishment and perplexity, the elements 3.48.4 of the world. And in the three elements the fire is suspended and is sown and lurks and is kindled by them and dies with them, having no appointed place of its own, as also the other elements from which compounds are created.

3.49.1 But since he did not know her who was working through him, thinking he was creating by his own power, being industrious by nature; for this reason the Apostle said: "It was subjected to the futility of the world, not willingly, but because of the one who subjected it, in hope that it itself will be set free", 3.49.2 when the seeds of God are gathered. And the greatest proof of the involuntary is the "blessing the sabbath" and embracing the rest from labors.

3.50.1 "Taking dust from the earth," not of the dry land, but a part of the manifold and various matter, he fashioned an earthly and material soul, irrational and consubstantial with the beasts; this is the man "according to the image." 3.50.2 But the one "according to the likeness," that of the Demiurge himself, is that one which he both "breathed into" and sowed into this one, putting in something consubstantial with himself through Angels. 3.50.3 Insofar as it is invisible and incorporeal, he called its substance "breath of life"; but having been formed, it became a "living soul"; which he himself also confesses to be in the prophetic writings.

3.51.1 There is, then, a man within a man, a psychic one in an earthly one, not part in part, but whole co-existing with whole, by the ineffable power of God. Whence in Paradise, in the fourth 3.51.2 heaven, he is created. For earthly flesh does not ascend there, but the material was like flesh to the divine soul. This is what it means: "This is now bone of my bones" (he hints at the divine soul hidden in the flesh and solid and impassible and more powerful), "and flesh of my flesh" (the material soul being the body of the divine soul). 3.51.3 And concerning these two the Savior also says "one must fear him who is able to destroy this soul and this body," the psychic one, "in Gehenna."

3.46.1 Πρῶτον οὖν ἐξ ἀσωμάτου πάθους καὶ συμβεβη κότος εἰς ἀσώματον ἔτι τὴν ὕλην αὐτὰ μετήντλησεν καὶ μετέβαλεν· εἶθ' οὕτως εἰς συγκρίματα καὶ σώ 3.46.2 ματα (ἀθρόως γὰρ οὐσίαν ποιῆσαι τὰ πάθη οὐκ ἐνῆν)· καὶ τοῖς σώμασι κατὰ φύσιν ἐπιτηδειότητα ἐνεποίησεν. 3.47.1 Πρῶτος μὲν οὖν ∆ημιουργὸς ὁ Σωτὴρ γίνεται καθολικός· "ἡ δὲ Σοφία" δευτέρα "οἰκοδομεῖ οἶκον ἑαυτῇ καὶ ὑπήρεισεν στύλους ἑπτά." 3.47.2 Καὶ πρῶτον πάντων προβάλλεται εἰκόνα τοῦ Πατρὸς Θεόν, δι' οὗ ἐποίησεν "τὸν οὐρανὸν καὶ τὴν γῆν", τουτέστι "τὰ οὐράνια καὶ τὰ ἐπίγεια", τὰ δεξιὰ καὶ τὰ ἀριστερά. 3.47.3 Οὗτος ὡς εἰκὼν Πατρὸς πατὴρ γίνεται καὶ προβάλλει πρῶτον τὸν ψυχικὸν Χριστόν, Υἱοῦ εἰκόνα· ἔπειτα, τοὺς Ἀρχαγγέλους, Αἰώνων εἰκόνας· εἶτα, Ἀγγέλους Ἀρχαγγέλων, ἐκ τῆς ψυχικῆς καὶ φωτεινῆς οὐσίας ἥν φησιν ὁ προφητικὸς λόγος· "Καὶ Πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τῶν ὑδάτων", κατὰ τὴν συμπλοκὴν τῶν δύο οὐσιῶν τῶν αὐτῷ πεποιημένων, τὸ εἰλικρινὲς "ἐπιφέρεσθαι" εἰπών, τὸ δὲ ἐμβριθὲς καὶ ὑλικὸν 3.47.4 ὑποφέρεσθαι, τὸ θολερὸν καὶ παχυμερές. Ἀσώματον δὲ καὶ ταύτην ἐν ἀρχῇ αἰνίσσεται τῷ φάσκειν "ἀόρατον"· οὔτε γὰρ ἀνθρώπῳ τῷ μηδέπω ὄντι ἀόρατος ἦν, οὔτε τῷ Θεῷ· ἐδημιούργει γάρ· ἀλλὰ τὸ ἄμορφον καὶ ἀνείδεον καὶ ἀσχημάτιστον αὐτῆς ὧδέ πως ἐξεφώνησεν.

3.48.1 ∆ιακρίνας δὲ ὁ ∆ημιουργὸς τὰ καθαρὰ ἀπὸ τοῦ ἐμβριθοῦς, ὡς ἂν ἐνιδὼν τὴν ἑκατέρου φύσιν, φῶς ἐποίησεν, τουτέστιν ἐφανέρωσεν καὶ εἰς φῶς καὶ ἰδέαν προσήγαγεν, ἐπεὶ τό γε ἡλιακὸν καὶ οὐράνιον φῶς πολλῷ ὕστερον ἐργάζεται. 3.48.2 Καὶ ποιεῖ ἐκ τῶν ὑλικῶν τὸ μὲν ἐκ τῆς λύπης, οὐσιωδῶς κτίζων "Πνευματικὰ τῆς πονηρίας, πρὸς ἃ ἡ πάλη ἡμῖν" (διὸ καὶ λέγει ὁ Ἀπόστολος· "Καὶ μὴ λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ, ἐν ᾧ 3.48.3 ἐσφραγίσθητε")· τὸ δὲ ἐκ τοῦ φόβου, τὰ θηρία· τὸ δὲ ἐκ τῆς ἐκπλήξεως καὶ ἀπορίας, τὰ στοιχεῖα 3.48.4 τοῦ κόσμου. Ἐν δὲ τοῖς τρισὶ στοιχείοις τὸ πῦρ ἐναιωρεῖται καὶ ἐνέσπαρται καὶ ἐμφωλεύει καὶ ὑπὸ τούτων ἐξάπτεται καὶ τούτοις ἐπαποθνῄσκει, μὴ ἔχον τόπον ἀποτακτὸν ἑαυτοῦ ὡς καὶ τὰ ἄλλα στοιχεῖα ἐξ ὧν τὰ συγκρίματα δημιουργεῖται.

3.49.1 Ἐπεὶ δὲ οὐκ ἐγίνωσκεν τὴν δι' αὑτοῦ ἐνεργοῦσαν, οἰόμενος ἰδίᾳ δυνάμει δημιουργεῖν, φιλεργὸς ὢν φύσει· διὰ τοῦτο εἶπεν ὁ Ἀπόστολος· "Ὑπετάγη τῇ ματαιότητι τοῦ κόσμου, οὐχ ἑκών, ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐπ' ἐλπίδι ὅτι καὶ αὐτὸς ἐλευθερωθήσε 3.49.2 ται", ὅταν συλλεγῇ τὰ σπέρματα τοῦ Θεοῦ. Τεκμήριον δὲ μάλιστα τοῦ ἀκουσίου τὸ "εὐλογεῖν τὸ σάββατον" καὶ τὴν ἀπὸ τῶν πόνων ἀνάπαυσιν ὑπερασπάζεσθαι.

3.50.1 "Λαβὼν χοῦν ἀπὸ τῆς γῆς", οὐ τῆς ξηρᾶς, ἀλλὰ τῆς πολυμεροῦς καὶ ποικίλης ὕλης μέρος, ψυχὴν γεώδη καὶ ὑλικὴν ἐτεκτήνατο ἄλογον καὶ τῇ τῶν θηρίων ὁμοούσιον· οὗτος ὁ "κατ' εἰκόνα" ἄνθρωπος. 3.50.2 Ὁ δὲ "καθ' ὁμοίωσιν", τὴν αὐτοῦ τοῦ ∆ημιουργοῦ ἐκεῖνός ἐστιν ὃν εἰς τοῦτον "ἐνεφύσησέν" τε καὶ ἐνέσπειρεν, ὁμοούσιόν τι αὐτῷ δι' Ἀγγέλων ἐνθείς. 3.50.3 Καθὸ μὲν ἀόρατός ἐστι καὶ ἀσώματος, τὴν οὐσίαν αὐτοῦ "πνοὴν ζωῆς" προσεῖπεν· μορφωθὲν δέ, "ψυχὴ ζῶσα" ἐγένετο· ὅπερ εἶναι, καὶ αὐτὸς ἐν ταῖς προφητικαῖς γραφαῖς ὁμολογεῖ.

3.51.1 Ἄνθρωπος γοῦν ἐστιν ἐν ἀνθρώπῳ, ψυχικὸς ἐν χοϊκῷ, οὐ μέρει μέρος, ἀλλὰ ὅλῳ ὅλος συνών, ἀρρήτῳ δυνάμει Θεοῦ. Ὅθεν ἐν τῷ Παραδείσῳ, τῷ τετάρτῳ 3.51.2 οὐρανῷ, δημιουργεῖται. Ἐκεῖ γὰρ χοϊκὴ σὰρξ οὐκ ἀναβαίνει, ἀλλ' ἦν τῇ ψυχῇ τῇ θείᾳ οἷον σὰρξ ἡ ὑλική. Ταῦτα σημαίνει· "Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου" (τὴν θείαν ψυχὴν αἰνίσσεται τὴν ἐγκεκρυμμένην τῇ σαρκὶ καὶ στερεὰν καὶ δυσπαθῆ καὶ δυνατωτέραν), "καὶ σὰρξ ἐκ τῆς σαρκός μου" (τὴν ὑλικὴν ψυχὴν σῶμα οὖσαν τῆς θείας ψυχῆς). 3.51.3 Περὶ τούτων τῶν δυεῖν καὶ ὁ Σωτὴρ λέγει "φοβεῖσθαι δεῖν τὸν δυνάμενον ταύτην τὴν ψυχὴν καὶ τοῦτο τὸ σῶμα" τὸ ψυχικὸν "ἐν γεέννῃ ἀπολέσαι".