Clement of Alexandria Who is the Rich Man that Shall Be Saved?

 I. Those who bestow laudatory addresses on the rich appear to me to be rightly judged not only flatterers and base, in vehemently pretending that thin

 II. Perhaps the reason of salvation appearing more difficult to the rich than to poor men, is not single but manifold. For some, merely hearing, and t

 III. Those then who are actuated by a love of the truth and love of their brethren, and neither are rudely insolent towards such rich as are called, n

 IV. May the Saviour then grant to us that, having begun the subject from this point, we may contribute to the brethren what is true, and suitable, and

 V. These things are written in the Gospel according to Mark and in all the rest correspondingly although perchance the expressions vary slightly in

 VI. For our Lord and Saviour was asked pleasantly a question most appropriate for Him,—the Life respecting life, the Saviour respecting salvation, the

 VII. Wherefore the greatest and chiefest point of the instructions which relate to life must be implanted in the soul from the beginning,—to know the

 VIII. He then who would live the true life is enjoined first to know Him “whom no one knows, except the Son reveal (Him).” Next is to be learned the g

 IX. Jesus, accordingly, does not charge him with not having fulfilled all things out of the law, but loves him, and fondly welcomes his obedience in w

 X. “If thou wilt be perfect.” Consequently he was not yet perfect. For nothing is more perfect than what is perfect. And divinely the expression “if t

 XI. What then was it which persuaded him to flight, and made him depart from the Master, from the entreaty, the hope, the life, previously pursued wit

 XII. Why then command as new, as divine, as alone life-giving, what did not save those of former days? And what peculiar thing is it that the new crea

 XIII. And how much more beneficial the opposite case, for a man, through possessing a competency, both not himself to be in straits about money, and a

 XIV. Riches, then, which benefit also our neighbours, are not to be thrown away. For they are possessions, inasmuch as they are possessed, and goods,

 XV. I would then say this. Since some things are within and some without the soul, and if the soul make a good use of them, they also are reputed good

 XVI. The presence of wealth in these is deadly to all, the loss of it salutary. Of which, making the soul pure,—that is, poor and bare,—we must hear t

 XVII. But he who carries his riches in his soul, and instead of God’s Spirit bears in his heart gold or land, and is always acquiring possessions with

 XVIII. So that (the expression) rich men that shall with difficulty enter into the kingdom, is to be apprehended in a scholarly way, not awkwardly, or

 XIX. He then is truly and rightly rich who is rich in virtue, and is capable of making a holy and faithful use of any fortune while he is spuriously

 XX. The wealthy and legally correct man, not understanding these things figuratively, nor how the same man can be both poor and rich, and have wealth

 XXI. But the Lord replies, “Because what is impossible with men is possible with God.” This again is full of great wisdom. For a man by himself workin

 XXII. “And Jesus answering said, Verily I say unto you, Whosoever shall leave what is his own, parents, and children, and wealth, for My sake and the

 XXIII. Suppose the matter to be a law-suit. Let your father be imagined to present himself to you and say, “I begot and reared thee. Follow me, and jo

 XXIV. You may even go against wealth. Say, “Certainly Christ does not debar me from property. The Lord does not envy.” But do you see yourself overcom

 XXV. And to this effect similarly is what follows. “Now at this present time not to have lands, and money, and houses, and brethren, with persecutions

 XXVI. “The first shall be last, and the last first.” This is fruitful in meaning and exposition,

 XXVII. Well, first let the point of the parable, which is evident, and the reason why it is spoken, be presented. Let it teach the prosperous that the

 XXVIII. The second in order, and not any less than this, He says, is, “Thou shalt love thy neighbour as thyself,” consequently God above thyself. And

 XXIX. In both the commandments, then, He introduces love but in order distinguishes it. And in the one He assigns to God the first part of love, and

 XXX. He then is first who loves Christ and second, he who loves and cares for those who have believed on Him. For whatever is done to a disciple, the

 XXXI. Such He names children, and sons, and little children, and friends, and little ones here, in reference to their future greatness above. “Despise

 XXXII. Then to appoint such a reward for liberality,—an everlasting habitation! O excellent trading! O divine merchandise! One purchases immortality f

 XXXIII. How then does man give these things? For I will give not only to friends, but to the friends of friends. And who is it that is the friend of G

 XXXIV. This visible appearance cheats death and the devil for the wealth within, the beauty, is unseen by them. And they rave about the carcase, whic

 XXXV. All these warriors and guards are trusty. No one is idle, no one is useless. One can obtain your pardon from God, another comfort you when sick,

 XXXVI. All the faithful, then, are good and godlike, and worthy of the name by which they are encircled as with a diadem. There are, besides, some, th

 XXXVII. For what further need has God of the mysteries of love? And then thou shalt look into the bosom of the Father, whom God the only-begotten Son

 XXXVIII. But learn thou the more excellent way, which Paul shows for salvation. “Love seeketh not her own,” but is diffused on the brother. About him

 XXXIX. If one should escape the superfluity of riches, and the difficulty they interpose in the way of life, and be able to enjoy the eternal good thi

 XL. Forgiveness of past sins, then, God gives but of future, each one gives to himself. And this is to repent, to condemn the past deeds, and beg obl

 XLI. Wherefore it is by all means necessary for thee, who art pompous, and powerful, and rich, to set over thyself some man of God as a trainer and go

 XLII. And that you may be still more confident, that repenting thus truly there remains for you a sure hope of salvation, listen to a tale, which is n

XXXIII. How then does man give these things? For I will give not only to friends, but to the friends of friends. And who is it that is the friend of God? Do not you judge who is worthy or who is unworthy. For it is possible you may be mistaken in your opinion. As in the uncertainty of ignorance it is better to do good to the undeserving for the sake of the deserving, than by guarding against those that are less good to fail to meet in with the good. For though sparing, and aiming at testing, who will receive meritoriously or not, it is possible for you to neglect some58    τινῶν, for which the text has τιμῶν. that are loved by God; the penalty for which is the punishment of eternal fire. But by offering to all in turn that need, you must of necessity by all means find some one of those who have power with God to save. “Judge not, then, that ye be not judged. With what measure ye mete, it shall be measured to you again;59    Matt. vii. 1, 2; Luke vi. 37, 38. good measure, pressed and shaken, and running over, shall be given to you.” Open thy compassion to all who are enrolled the disciples of God; not looking contemptuously to personal appearance, nor carelessly disposed to any period of life. Nor if one appears penniless, or ragged, or ugly, or feeble, do thou fret in soul at this and turn away. This form is cast around us from without, the occasion of our entrance into this world, that we may be able to enter into this common school. But within dwells the hidden Father, and His Son,60    παῖς. who died for us and rose with us.

33.1 Πῶς οὖν ὁ ἄνθρωπος ταῦτα δίδωσιν; ὅτι διὰ τὴν ἐκείνου τιμὴν καὶ εὔνοιαν καὶ οἰκείωσιν ὁ κύριος δίδωσι· "δώσω γὰρ οὐ μόνον τοῖς 33.2 φίλοις, ἀλλὰ καὶ τοῖς φίλοις τῶν φίλων." καὶ τίς οὗτός ἐστιν ὁ φίλος τοῦ θεοῦ; σὺ μὲν μὴ κρῖνε, τίς ἄξιος καὶ τίς ἀνάξιος· ἐνδέχεται γάρ σε διαμαρτεῖν περὶ τὴν δόξαν· ὡς ἐν ἀμφιβόλῳ δὲ τῆς ἀγνοίας ἄμεινον καὶ τοὺς ἀναξίους εὖ ποιεῖν διὰ τοὺς ἀξίους ἢ φυλασσόμενον 33.3 τοὺς ἧσσον ἀγαθοὺς μηδὲ τοῖς σπουδαίοις περιπεσεῖν. ἐκ μὲν γὰρ τοῦ φείδεσθαι καὶ προσποιεῖσθαι δοκιμάζειν τοὺς εὐλόγως ἢ μὴ τευξομένους ἐνδέχεταί σε καὶ θεοφιλῶν ἀμελῆσαί τινων, οὗ τὸ ἐπι τίμιον κόλασις ἔμπυρος αἰώνιος· ἐκ δὲ τοῦ προΐεσθαι πᾶσιν ἑξῆς τοῖς χρῄζουσιν ἀνάγκη πάντως εὑρεῖν τινα καὶ τῶν σῶσαι παρὰ θεῷ 33.4 δυναμένων. "μὴ κρῖνε" τοίνυν, "ἵνα μὴ κριθῇς· ᾧ μέτρῳ μετρεῖς, τούτῳ καὶ ἀντιμετρηθήσεταί σοι· μέτρον καλόν, πεπιεσμένον καὶ 33.5 σεσαλευμένον, ὑπερεκχυνόμενον, ἀποδοθήσεταί σοι." πᾶσιν ἄνοιξον τὰ σπλάγχνα τοῖς τοῦ θεοῦ μαθηταῖς ἀπογεγραμμένοις, μὴ πρὸς σῶμα ἀπιδὼν ὑπερόπτως, μὴ πρὸς ἡλικίαν ἀμελῶς διατεθείς, μηδ' εἴ τις ἀκτήμων ἢ δυσείμων ἢ δυσειδὴς ἢ ἀσθενὴς φαίνεται, πρὸς 33.6 τοῦτο τῇ ψυχῇ δυσχεράνῃς καὶ ἀποστραφῇς. σχῆμα τοῦτ' ἔστιν ἔξωθεν ἡμῖν περιβεβλημένον τῆς εἰς κόσμον παρόδου προφάσει, ἵν' εἰς τὸ κοινὸν τοῦτο παιδευτήριον εἰσελθεῖν δυνηθῶμεν· ἀλλ' ἔνδον κρυπτὸς ἐνοικεῖ ὁ πατὴρ καὶ ὁ τούτου παῖς ὁ ὑπὲρ ἡμῶν ἀποθανὼν καὶ μεθ' ἡμῶν ἀναστάς.