Hypotypos

The work of Clement of Alexandria, “Hypotiposa,” has survived only in fragments and is an exegetical work devoted to the interpretation of Holy Scripture. Apparently, it was quite extensive and consisted of eight books, but only a small number of fragments survived from them, preserved thanks to quotes from later church writers (Eusebius of Caesarea, Icumenius, etc.). It can be assumed that Clement in the “Hypotypos” tried to comprehend the Church Tradition and apply it to teaching at the Alexandrian “Catechetical School”. *The title of the work in Greek is ῾Υποτυπώσεις. *The title of the essay in Latin is Hypotyposes. Contents “Hypotypos” of Clement of Alexandria Hypotypos IV book V book VI book VII book No book designation Essays of Clement of Alexandria on the conciliar epistles I. On the first conciliar epistle of Peter II. On the conciliar epistle of Jude III. On the first letter of John IV. On the second letter of John "Hypotypos" by Clement of Alexandria Prof. A. I. Sagarda († 1950). Among the works of Clement of Alexandria, which have not survived to this day in their entirety and are known to us only from individual fragments, the first place belongs to the Hypotipos (Ὑ ποτυπώσεις). The title that the famous catechist assigned to this work does not say anything about its content. The word ὑποτυπώσεις means a short sketch about something. Clement himself often calls his Stromata ὑποτυπώσεις 1, since in them he, by his own admission, does not adhere to a specific plan 2, and what is presented there, according to him, is only a record 3 of what he heard from teachers. In Teacher 4, Clement uses this word when he says that Ezek. XVIII, 4–9 The Alexandrian Theognostus 5 around 260–280 6 wrote an essay entitled Ὑ ποτυπώσεις 7 . Although Theognostus is given the name of exegete, 8 nevertheless we have no reason to think that this was an exegetical work. According to Photius, the first book of Ὑ ποτυπώσεον of Theognostus spoke about the Father, the second - about the Son, the third - about the Holy Spirit, the fourth - about angels, the fifth and sixth - about the incarnation, the seventh - about the creation of the world 9. Clement's contemporary, Sextus Empiricus, entitled his essay on skeptical philosophy: ὑπομνημάτων βιβλία τρία. Thus, the title Ὑ ποτυπώσεις does not say anything about the content of the work to which this title is attached, but characterizes only the location of the material in it 10. As for the subject to the discussion of which Clement devoted his Hypotypos, information about it can be given to us by fragments of this work and the messages of those ancient church writers who read Ὑ ποτυπώσεις, namely: Eusebius 11 and Photius 12. Both of them, according to 13, say that Clement’s Ὑ ποτυπώσεις was an exegetical work that embraced the books of the Old and New Testaments. In them, the Alexandrian catechet even speaks of such works of ancient Christian literature, the belonging of which to the canon was disputed before and during the time of Eusebius - “I mean the epistle of Jude and other councils, (the epistle of) Barnabas and the so-called Apocalypse of Peter” 14. The extracts from the Hypotipos made by Eusebius in his Historia ecclesiastica, according to the general purpose of this work 15, concern only the apostles and their writings 16 and do not provide material for characterizing Clement’s exegetical techniques. The latter, insofar as they are reflected in the Hypotypos, can be judged on the basis of the fragments preserved by Ikumenios 17. This is a series of comments on individual passages of Holy Scripture. Adumbrationes Clementis Alexandrini in epistolas canonicas - a commentary on the epistles of 1 Peter, Jude, 1 and 2 John, preserved in a Latin translation made by an unknown person on behalf of Cassiodorus 18 - are of a similar nature. The belonging of Adumbrationes to the Hypotypos, previously as often disputed as it was recognized, was finally established by Zahn, who, thanks to his rare ability to combine data, determined the content of all VIII books Ὑ ποτυπώσεις 19 . Zahn's argument in favor of Adumbrationes belonging to the Hypotipos turned out to be so convincing that the thesis it substantiates is currently shared by all researchers of Clement's literary activity. Below we give a translation of all fragments of the Hypotipos, the affiliation of which to this work can be considered firmly established, according to the publication of O. Stählina – Die griechischen christlichen Schriftsteller der ersten drei Jarhunderte, herausgegeben von der Kirchenväter Commission der Königl. preussichen Akademie der Wissenschaften. Clemens Alexandrinus. Dritter Band, S. 195–215. 1. Ikumenius, C o m m e n t a r i a i n a c t a a p o s t o l o r u m, i n o m n e s P a u l i e p i s t o l a s. T. I, p. 526 (ed. M o r e l l u s) – to 1 Cor. XI, 10: Aggel for . The apostle calls the 20 righteous and virtuous angels. So, (the wife) must cover her head so as not to tempt them [the righteous and virtuous] to fornication, for the true and heavenly angels see her covered. Thus (says) Clement in the fourth book of the Hypotipos. 2. Ikumenius, C o m m e n t a r i a, t. I, p. 637 (ed. M o r e l l u s) – to 2 Cor. V, 16 C r a m e r, C a t e n a e g r a e c o r u m p a t r u m i n N o v u m T e s t a m e n t u m, V, p. 385 21. And also by understanding according to the flesh of Christ. Just as for us to live according to the flesh means to remain in sins, and to be outside of them means not to live according to the flesh, so for Christ to live according to the flesh means to fall into natural passions, and not to fall means not to live according to the flesh. But just as He, says the apostle, was freed, so we will never be suffering in the flesh 22. So [and] Clement in the fourth book of Hypotipos. 3. Icumenius, C o m m e n t a r i a, t. I, p. 645 – to 2 Cor. VI, 11–12 C r a m e r, V, 391 23 . Our heart expands to teach you everything; oppressed in your wombs, that is, in your love for God, with which you are obliged to love me. Thus (says) Clement in the fourth book of the Hypotipos. 4. Eusebius, H. E. I, 12. The name of the Savior’s apostles is known to everyone from the Gospels, but there is no list of the seventy disciples anywhere. However, they say that one of them was Barnabas, who was mentioned in various places by the Acts of the Apostles (IV, 36; IX, 27), no less by Paul in his letter to the Galatians (II, 1. 9. 13) 24 . They say that Sosthenes also belonged to them (1 Cor. I, 1), who wrote together with Paul to the Corinthians. Clement's narrative in the fifth book of Hypotipos 25. According to this story, one of the seventy disciples was Cephas, about whom Paul (Gal. II, 11) says: When Peter came to Antioch, there was an opponent in his person, accidentally named after the Apostle Peter (ὁμώνυμον τυγχάνοντα). 5. Maxim the Confessor, S c h o l. i n D i o n. M i g n e, P a t r. g r., IV, coll. 225–226. The Divine John in the Apocalypse (IV, 4) calls the angels elders, and in the book of Tobit (XII, 15) and in Clement in the fifth book of Hypotipos we read that there are seven first angels. 6. John Mosch, P r a t u m s p i r i t u a l e, 176. M i g n e, P a t r. g r. LXXXVII, coll. 3045. Indeed, they were baptized, as Clement Stromatevs mentions this in the fifth book of Hypotipos. For, explaining the apostolic saying that says: I thank God, for I have baptized not one of you (1 Cor. I, 14), he says: they say that Christ baptized only Peter, Peter - Andrew, Andrey - James and John, these same - the rest 26. 7. Icumenius, C o m m e n t a r i a, t. I, p. 763 – to Gal. V, 24. And those who are like Christ are flesh. Then, so as not to ask: “but who does this?” says: this is done by those who crucified the flesh of Christ, that is, their body (for our body is the flesh of Christ) and put it to death from bodily passions, and not only the body, since it was in the passions, crucified, but also the passions themselves, since they came to fulfillment, were crucified by them. According to this interpretation, the particle (δέ) is superfluous 27. Or this: but why do I name, says the apostle, one type of virtue after another? For there are those who crucified themselves, because they were in passions, and passions, because the passions had to do with themselves. According to this interpretation, the particle “zhe” is not superfluous. And those who are like Christ, that is, the essence, crucified their flesh. So Clement in the fifth book of Hypotipos. 8. Eusebius, H. E. VI, 14, 5–7. On the other hand, in the same books (Hypotypos) Clement sets forth the tradition of the ancient elders regarding the order of the Gospels, which has this character. Of the gospels, he said, those that contain genealogy were first written, but Mark’s gospel had the following origin. When Peter in Rome publicly preached the Word and proclaimed the gospel by the Spirit; then many of those present begged Mark, who had long accompanied Peter and remembered what he said, to write down what he said. Having done this, Mark gave the gospel to those who asked for it. Having learned about this spiritually 28, Peter neither resisted nor encouraged it. John the last, noticing that in the gospels (only) bodily things were proclaimed, at the admonition of his loved ones, carried by God by the Spirit, wrote a spiritual gospel. 9. Eusebius, H. E. II, 15, 1–2. When the divine word reached them in this way, Simon’s power faded and immediately disappeared along with her husband. The light of piety so illuminated the minds of Peter’s listeners that it seemed insufficient for them to listen to him once, and they were not content with the unwritten teaching of the Divine sermon and with various exhortations they begged Mark, under whose name the gospel is transmitted, Peter’s companion, to leave a written monument of the teaching taught to them orally, and did not leave it until his husband did this. Thus they were the originators of the scripture called the Gospel of Mark. Having learned about what had been done, by the revelation of the Spirit, the apostle, they say, rejoiced at the jealousy of the men and approved this scripture for conversion in the churches 30. Clement relates this story in the sixth book of the Hypotipos; In agreement with him, the bishop of Hierapolis, named Papias, testifies to this 31. Peter mentions Mark in his first letter, which he composed, they say, in Rome itself: he himself points to this, figuratively calling this city Babylon in the following words: “The church chosen like you, like you, in Babylon and Mark my son greets you.” 10. Eusebius, H. E. II, I, 3. Clement in the sixth book of Hypotipos conveys this: Peter, James and John, he says, after the ascension of the Savior, although they were preferred from Him, nevertheless did not seek glory for themselves, but chose the righteous James as bishop of Jerusalem (Acts XII, 17; XV, 13; XXI, 18). 11. Maxim the Confessor, – M i g n e, P a t r. g r. IV, coll. 421. I also read about these “seven heavens” in the conversation between Papiscus and Jason attributed to Ariston of Pellus, about which 33 Clement of Alexandria in the sixth book of Hypotipos says that Luke wrote it. 12. V a t I c. g r a e c. 354 after Mercati, S t u d I e T e s t i 12 (1904), S. 3. Clement from the sixth book of Hypotipos: And he healed the leper and said: “Show yourself to the priests as a testimony (to them)” according to the following legend. It was the custom of the priests to heal lepers by the power of God on certain days; They could not heal this leper for a long time and said: “No one will heal this except Christ, if He comes.” So, after the leper had begged for a long time, the Savior, taking pity on him, healed him and therefore said: “Go and show yourself to the priests as a testimony,” that if the one about whom you said: “No one but Christ alone will heal him” is healed, then it means that Christ has come, and you will believe in Him. 13. Eusebius, H. E. II, I. He (Clement), in the seventh book of the same work (i.e., Hypotipos), also conveys the following regarding him (James): The Lord passed on gnosis to James the righteous, John and Peter after the resurrection, these same ones passed it on to the rest of the apostles, and the rest of the apostles - to the seventy, one of whom was Barnabas. There were two Jacobs: one righteous, thrown from the roof and killed with a fuller's rolling pin, and the other beheaded. Paul also remembers the righteous James when he writes: “But I saw no other of the apostles except James the brother of the Lord.” Wed. Eusebius, H. E. II, 23. The image of Jacob's death was shown by the previously cited words of Clement, who narrated that he was thrown from the roof of the church and killed to death with a rolling pin... Hegisippus also talks about this at length, in agreement with Clement. 14. Eusebius, H. E. II, 9, 2–3. Concerning this same James (namely, the son of Zebedee), Clement, in the seventh book of Hypotipos, sets out a story worthy of memory, saying, on the basis of a tradition from his ancestors, that the one who brought him to the judgment seat, seeing that he professed the faith, touched by this, confessed that he himself was a Christian. So, both of them were taken away together, says (Clement), and on the way he was honored to ask for forgiveness from Jacob, but he thought a little, said: “Peace be with you,” and kissed him. And thus both were truncated together. 15. Icumenius, C o m m e n t a r i a, t. II, p. 220 (e d. M o r e l l u s) – to 1 Tim. II, 6. In their own times, it is said: that is, when people turned out to be fit for faith. So Clement in the seventh book of Hypotipos. 16. Icumenius, C o m m e n t a r i a, t. II, p. 229 – to 1 Tim. III, 16. Showing him as an angel. O sacrament! Together with us, the angels saw Christ, having not previously seen Him like people. So Clement in the seventh book of Hypotipos. 17. Icumenius, C o m m e n t a r i a, t. II, p. 237 – to 1 Tim. V, 8: Especially about relatives. He who takes care of his own and his family takes care not only of his relatives, but also of himself by cutting off passions. 18. Ikumenius, C o m m e n t a r i a, t. II, p. 238 – to 1 Tim. V, 10: Even if the saints had no minds, that is, if they were not ashamed, they rendered extreme services to the saints. 19. Ikumenius, C o m m e n t a r i a, t. II, p. 242 – to 1 Tim. V, 21: Without hypocrisy, that is, without sinning in anything and being subject to judgment and punishment for disobedience. 20. Icumenius, C o m m e n t a r i a, t. II, p. 248 – to 1 Tim. VI, 13: Who testified under Pontius Pilate. By what he did, he testified that He is Christ, the Son of God. 21. Icumenius, C o m m e n t a r i a, t. II, p. 263 – to 2 Tim. II, 2: By many witnesses, that is, through the law and the prophets, for it was the apostle who made them witnesses of his preaching. 22. Eusebius, H. E. VI, 14, 2–4: (Clement in Hypotypos) says that the epistle to the Hebrews is Paul's, but written to the Jews in the Hebrew language; Luke, having carefully translated it, published it for the Greeks; therefore, the style of both the translation of this epistle and the Acts of the Apostles 34 is the same. And that (in the epistle) there is no inscription: “Paul the Apostle”, this is completely understandable: “for, says (Clement), sending the epistle to the Jews who were prejudiced against him and suspected him, it was completely prudent not to turn them away from himself at the very beginning by putting his name.” Then, a little lower (Clement) adds: “the blessed presbyter said that since the Lord, the Apostle of the Pantocrator, was sent to the Jews, Paul, sent to the pagans, out of humility did not write himself as the apostle of the Jews - partly out of reverence for the Lord, partly because, being a herald and apostle of the tongues, he wrote to the Jews arbitrarily.” Essays on the Council Epistles by Clement of Alexandria I. On the First Council Epistle of Peter 1 Peter I, 3. Blessed be the God and Father of our Lord Jesus Christ, Who begot us according to His many mercy. If “God” produced us from matter, then later, after the success of 35 life, he revived us 36 through the resurrection of Jesus Christ. According to our faith, He is resurrected in us; by the action of our unbelief, on the contrary, it seems to die within us 37 . It was necessary 38 that in this life the soul should never return a second time to the body, neither the righteous one, which became angelic 39 , nor the evil one, so that again through the perception of the flesh it would not receive a reason to sin; in resurrection, both return to the flesh, for (soul and body) are united with each other, in relation to that in which they coincide, like a network or building of stones. Therefore Peter says: you also, like stone, are built quickly into a spiritual church. I, 4. Observed in heaven - says (the Apostle), thereby denoting the angelic residence. I, 5. For your sake, he says, who by the power of God preserve our nature through faith and contemplation (I, 9), accepting the end of your faith, the salvation of souls. From this it is clear that the soul is not incorruptible by nature, but by the grace of God, through faith, truth, and understanding, it becomes incorruptible. I, 10. The prophets sought and tested this salvation, and so on 40. This indicates that the prophets spoke with wisdom and “the Spirit of Christ was in them,” according to assimilation, he says, and cleaving to Christ; for through the archangels and the nearest angels, who are called the spirits of Christ, 41 the Lord acts. I, 12. Even now, he says, I have made it known to you by those who preached the gospel. The ancient things, he says, that were done through the prophets and were hidden from many, have now been revealed to you through the evangelists. For, he says, it was revealed to you by the Holy Spirit sent, that is, through the Comforter, about whom the Lord said: unless I go, He will not come (John XVI, 7). In nyazhe, he says, angels want to penetrate - not angels of retreat, as so many suspect, but, what is truly and divinely, angels who want to achieve success in this perfection. I, 19. With honest blood, like a lamb, immaculate and pure. Here the Apostle concerns the ancient Levitical and priestly sacrifices; means a soul pure through justice, which is dedicated to God. I, 20. Foretold before the foundation of the world. Predestined from the beginning, before any creation of the world, because He was the Christ, He was revealed in the last years in the created flesh. I, 23. Progeny not from the seed of decay. So, the soul is perishable, which is destroyed along with the body, as some think. I, 25. The word of the Lord endures forever: both prophecies [Old Testament] and divine teaching [New Testament]. II, 9. You are a chosen race, a royal priesthood. Why we are a chosen race by God's election is quite clear; He called it royal because we are called to the kingdom and we are Christ’s; sacredness - because we offer prayers and teachings, which souls dedicated to God indulge in. II, 23. Those who reproach us do not reproach them; suffering is not to be spared - the Lord did this both out of goodness and patience, but by giving Himself over to those who judge unrighteously: or Himself (so that ὑπερβάτον 42 it would be like this: He handed Himself over to those who judged according to an unrighteous law, because, as a righteous man, He was dangerous [inutilis δύσχρηστος ] for them) or he handed over to God those who judged unrighteously, that is, those who accused Him in the most unsuitable way and tried in vain to kill Him - so that, having received punishment, they would come to their senses. III, 10. Whoever wants to love life and see good days, that is, whoever wants to become eternal and incorruptible. “Life” (the apostle) calls the Lord, “good days” - the saints. III, 12. The eyes of the Lord, he says, are on the righteous, and His ears are open to their prayer. The Apostle speaks of the manifold contemplation of the 43 Holy Spirit. The face of the Lord is against those who do evil, that is, either judgment, or vengeance, or a manifestation. III, 15. Sanctify the Lord Christ 44 in your hearts. So you have it in the Lord’s Prayer: Hallowed be thy name, he says. III, 18. Zane and Christ, who alone suffered for our sins, the righteous for the unjust and may he bring us to God, was put to death in the flesh, but made alive in the spirit. The Apostle says this, turning to their faith, i.e.: He came to life in our souls. III, 19–20. Sometimes the sermon comes to those who are reluctant. They didn’t see his sight, but they heard his voice 45 . Whenever, he says, you wait for God’s patience. So, God is good, who even through punishment performs the action of salvation. III, 21. By the Resurrection of Jesus Christ, that is, by what was accomplished in us by faith (in the resurrection). III, 22. The angels who submitted to Him, who constitute the first rank; those who have submitted to power, who are of the second rank; those who also submitted to the forces that belong to the third rank. IV, 5. Those who will give the word to the one who is ready to judge the living and the dead. The upcoming trial will admonish you. Therefore he adds: IV, 6. It is for us to preach the gospel to the dead, that is, to us who were once unfaithful, so that they may receive judgment according to man in the flesh, but live according to God in the spirit. Those who have fallen from the faith while they are in the flesh are judged according to the judgment that is to come, so that they will repent. Therefore, the Apostle adds, saying: let them live according to God in spirit. So does Paul, for he also writes something similar, saying: deliver such a one over to Satan, so that he may live in the spirit. IV, 10. For a good builder of the various graces of God. In a similar way, Paul says: God, who spoke to our father (Heb. I, 1) of old, was manifold and varied. IV, 13. Rejoice, he says, as you partake of Christ’s suffering, that is, if you are righteous, endure for the sake of your righteousness, just as Christ endured for the sake of righteousness. IV, 14. Blessed, he says, of nature, for His glory (ejus) and the power of God the Spirit rests upon you. The possessive pronoun “his” here also denotes the spirit of the angels, since they are the glory of God, and through them, according to their faith and righteousness, God is glorified with the highest glory, in accordance with the success of the faithful being taught. This passage can be understood this way: the Spirit of God rests on us, that is, (the spirit) which comes through the faith of the soul as a certain sharpness of mind and beauty of the soul. IV, 17. Now is the time, it is said, to begin judgment from the house of God. For when they (Christians) were persecuted, [God's] judgment would [soon] come. V, 10. God of all grace. He said all kinds of grace because God is good and is the dispenser of all good things. V, 13. Mark, the companion of Peter, when Peter, preaching the gospel in Rome publicly, in the presence of several imperial horsemen, - provided many proofs regarding Christ - at their request, so that they could commemorate what was said to them, wrote on the basis of what was said by Peter, a gospel, which is called "the gospel of Mark", just as Luke, exposed by the style of the Acts of the Apostles, is recognized as the translator of Paul's epistle to Jews. II. On the epistle of Jude Judas, who wrote the 46th conciliar epistle, the brother of the sons of Joseph, extremely pious, although he knew his relationship with the Lord, nevertheless did not say that he was His brother, but what did he say? Judas, servant of Jesus Christ, that is, the Lord, brother of James; for it is true that he was his brother after Joseph. 4. For certain men were brought into being, who were of old predestined and destined for the condemnation of our God, not so that they would become wicked, but, already being such, they were destined for condemnation. 5. For the Lord saved the people from the land of Egypt, and destroyed the last of those who did not believe, for the purpose, of course, to teach them with punishment. At the present time, they are punished and will perish for the sake of those who are saved until they turn to the Lord 47. 6. The angels, he says, did not observe their superiority, that is, that which they received according to their success, but abandoned their dwelling (with this word the apostle means, of course, the sky and the stars) and therefore became and were called apostates, to the judgment of the great day they were kept in eternal chains under darkness. He speaks about the place adjacent to the lands, that is, the gloomy air. He calls the bond the loss of honor in which the angels were, and greed for the basest things: defeated by their greed, they cannot turn [to God]. 7. Like Sodom, he says, and Gomorrah, for whom, according to the word of the Lord, it was more tolerable and which, having been taught, would have repented (cf. Matt. X, 15; XI, 24; XI, 21). 8. In the same way, he says, these dreamers see (that is, those who dream with their imagination, believing that the [true] good is desires and unclean passions, and not what is good and above all good), for they defile the flesh, and sweep away dominions with blasphemy, that is, only the Lord, Who truly is our Lord Jesus Christ and the only one worthy praise. 9. Michael is the Archangel, always talking with the devil about the body of Moses. Here the apostle confirms the taking up of Moses 48 into heaven. Michael is here called the one (angel) who, through the angel closest to us, argued with the devil. 10. But these, he says, do not know the truth, they blaspheme: but if by nature they behave like dumb animals, they become filthy. (The Apostle) points out that they eat and drink and indulge in love affairs, and says that they also do other things that they have in common with animals devoid of reason. 11. Woe to them, he says, for the Cains have gone on their way. Thus we fall even under the sin of Ada by the similarity of the crime. 12. The clouds, he says, are without water, that is, those that do not have in themselves the word of the Divine and fruitful. Therefore, he says, people of this kind are carried about by winds and fierce storms. The trees of the spring are barren, that is, unfaithful, which do not bear any fruit of fidelity. Twice, he says, she died: once, of course, when they sinned by leaving [their home]: the second time, when they were subjected to punishment in accordance with the pre-established judgments of God. Death must be countable even if someone does not immediately receive an inheritance. 13. The waves, he says, are the fierce seas. With these words (the apostle) denotes the life of the pagans, the end of whose pride is disgusting. The charming stars, i.e. (the apostle) means erring and apostate ones. Among the stars of this kind are those who have fallen from the abodes of the angels and for whom, due to their retreat, the darkness of darkness is preserved forever. 14. Enoch, the seventh from Adam, prophesied about these. With these words the apostle approves of the prophecy. 19. These, he says, are separating the faithful from the faithful, exposed in their own unbelief, and, on the other hand, [not] distinguishing the holy from the carnal 49. The soul, he says, does not have the spirit, that is, that spirit which, by faith, according to just deeds, descends from above. 20. But you, he says, are beloved by your holy faith, edifying yourself with the Holy Spirit. 21–22. And save both of them, he says, by delighting them from the fire, and have mercy on them with fear, that is, so that you teach those who fall into fire how to save themselves. 23. Hating and even from the flesh the desecrated robe. The garment of the soul defiled by the flesh is a spirit defiled by carnal passionate desires. 24. Now to Him who is able to keep you without sin and present the blameless before His glory with joy. Before His glory, that is, before the angels; “ordained blameless,” that is, made by angels. When Daniel says about the people: “and walks before the Lord,” he does not mean by this that the people see God; for it is impossible for anyone with an unclean heart to see God; but by this he says that everything that the people did happened before the face of God and was clear to Him, that is, that nothing was hidden from the Lord. In the Gospel of Mark, the Lord, asked by the high priest whether He is Christ, the Son of the blessed God, answered and said: I am, and ye shall see the Son of Man, sitting at the right hand of power. The apostle calls the holy angels powers. Then, when he says: at the right hand of God, he speaks about them in view of the equality and similarity of the angelic and holy powers, which are called by the same name of God. So, when the apostle says: “to sit at the right hand,” it means: to be in outstanding dignity and to rest there. In other gospels, the Lord, asked by the high priest if he was the Son of God, did not answer directly, but what did he say? You say, perfectly answered. For if he had said, “What do you think,” he would certainly have made a mistake, not confessing Himself to be the Son of God, since they did not think so about Him. When he said: You say, he said rightly, for he recognized as true what they did not think about, but what they expressed in words. III. On the first letter of John I, 1. From the very beginning, from the very beginning, from the very beginning, from the very beginning, we heard from the very beginning, and we saw from the very beginning. Corresponding to and consistent with the gospel of John, this message has a spiritual origin. So, what the apostle says with the word from the beginning, the presbyter explained this in the sense that the beginning of creation cannot be separated from the beginning of the Creator. So, speaking from the beginning, the apostle means the beginningless birth of the Son, existing together with the Father. Thus, the word be is a designation of eternity, which has no beginning, like the Word itself (i.e., the Son), which, by the identity of substance, is one with the Father, eternal and incorruptible. That the Word always existed, the apostle indicates this by saying: in the beginning was the Word. When the apostle said: “Which we saw before our eyes,” indicates the appearance of the Lord in the flesh. And our hands have touched the words of the living creatures: we understand not only His flesh, but also the powers of the same Son - just as a ray of the sun penetrates to the very extreme place, so this ray, having come in the flesh, became tangible for the disciples. So, the legends say that John, touching the outermost cover of the body, lowered his hand into the depths, and the hardness of the body did not resist in any way, but gave room to the disciple’s hand. That is why he says: And our hands touched the words of animals, so that he who came in the flesh became tangible. So the belly appeared. For in the Gospel, the Apostle says this: as soon as there was life, there was life, and life was light for man. I, 2. And we proclaim, he says, to you the eternal life that was with the Father and was revealed to us. He calls it by the name of the Father, for the Son was always beginningless 50. I, 5. God, says, light is: he does not designate the divine essence by this, but wants to show the greatness of God, (and) what is best and most excellent among people, he assimilates to the Divine. This is what Paul does, calling (God) “an unapproachable light.” But John himself in the same letter says: God is loving, denoting the virtues of God, because He is meek and merciful and because He established the light, that is, the righteous, in accordance with the progress of their spirit in love. So, God is light, for he is by his nature ineffable. And there is no darkness in Him. that is, no anger, no suffering, no desire for anything evil, destroying no one, but giving salvation to everyone. The apostle calls light either the rules of the law, or faith, or teaching; darkness is the opposite of them. Not two paths (of life), but one, in accordance with the divine commandments. For unity is the work of God, but duality and that which exists apart from unity comes from the corruption of life. I, 7. And the blood, he says, of His Son cleanses us: the teaching of the Lord, which is very strong, is called His blood 51. I, 10. If we say that we have not sinned, we commit Him a lie, and His word is not in us, that is, His teaching, if we lie, for His word is truth. II, 1. If anyone sins, the imams intercede with the Father of Jesus Christ. For just as the Father has a Comforter for us, namely the Lord, so there is also a Comforter here, whom He was pleased to send after His ascension. For these primary and primordial forces, motionless, existing substantially, together with the subordinate angels and archangels, with whom they are named by the same name, produce various actions. So even Moses calls on the power of the angel Michael through an angel close to himself and lower [in comparison with Michael]. We also find similar things in other prophets, but a close and neighboring angel appeared to Moses. Moses listened to him and spoke to him directly face to face. With other prophets, according to the action of the angels, some movement was as if listening or seeing. Therefore, some only listened, others only saw, as this was already observed in Samuel. Elisha alone heard the voice by which he was called. If the voice were clear and general, it would be heard by everyone present; now it was heard only by the one in whom the movement made by the angel was taking place. II, 2. And that cleansing is about our sins, not about ours, that is, the faithful, but also about the whole world. Consequently, He saves everyone, but by converting some through punishment, others by their own free will and merit, so that every knee may bow to those in heaven, on earth and under the earth, that is, angels, people and souls who, before His coming, migrated from this temporary life. II, 3. And of this we understand that by knowing Him, if we keep His commandments. A true Gnostic does the corresponding deeds; whoever does not do deeds is not a Gnostic. And it is possible to know righteous deeds and not know intelligible mysteries. Then the one who knows how to do some things out of fear of punishment, and others because of the promise of reward, learns the success of a Gnostic who does things out of love. II, 5. Therefore the Apostle continues and says: And if anyone keeps His word, truly in this the love of God is perfect; We understand this because we are in Him by faith and love. II, 7–8. I am not writing to you a new commandment, but an old commandment which you had from the beginning, through the law, of course, and through the prophets, where it says: “There is one God.” Therefore, the apostle concludes [his thought]: the old commandment is the word that was heard from the first. Again the apostle says: this commandment is as if darkness passes away, that is, error, and the true light already shines, acting in people in accordance with their faith, of course, understanding, covenant, pre-prepared judgment. II, 9. Verb (yourself), it is said, in the light of being; – in the light means in truth; and, it is said, he hates his brother: he calls brother, of course, not only his close one, but also the Lord. For those who are unfaithful and those who do not keep His commandments hate Him. Therefore, the apostle adds: love your brother, it is said, abides in the light, and there is no temptation in him. Then he speaks about the prosperity and development of souls that had until that time been in the flesh, and calls children those whose sins are forsaken for His name, for many believe only by name; He calls the perfect ones fathers, those who have come to know the Beginningless One and have comprehended with their minds that this is the Son, about whom the Apostle said above: the Beginningless One. II, 13. I am writing, he says, to you, young men, because you have overcome the evil one. II, 14. “Strong youths” who despised pleasure; He calls the pride of the devil evil. Children will know the Father, that is, those who fled from the idol and are called to God alone. For the world, it is said, lies in evil. II, 15–16. But isn’t this what the world and everything in the world is called God’s creation, and isn’t this what it’s said about: great goodness? But carnal lust and eye lust and worldly pride, which come from the perversion of life, do not come from the Father, but from this world and from us. II, 17. Therefore the world passes away, and its lust: but he who does the will of God, and His commandment endures forever. II, 19. From us, it is said, she came forth, but did not rage from us: neither the retreating angels, nor the perishing people, but let them appear, as if they were not from us. Quite clearly (the apostle) distinguishes between the elect and the pernicious; and that which abides in faith has the anointing of the Holy One, which comes by faith; Whoever does not continue in faith is a liar and the Antichrist, who is said to say that Jesus is not the Christ. For Jesus is Savior and Deliverer, and Christ is King. II, 23. Discard the Son because He does not have a Father and does not know Him. He who knows the Son has also known the Father, according to his knowledge (of the Son). II, 28. When the Lord appears at the second coming, he will have boldness and will not be ashamed, because this shame is a great punishment. II, 29. Everyone, he says, do the truth, he was born of him, that is, reborn by faith (his own). III, 1. The world does not know us, having not previously known Him. He calls it world in a worldly way, in the pleasures of those who live. III, 2. Beloved, it is said, we are now children of God, not by natural election, but because we have God as our father. Great love lies in the fact that when we have no knowledge of God, He nevertheless chooses us and calls us His sons. It is not clear what we will be, that is, what glory we will achieve. For when He appears, that is, when we become perfect, we will be like Him, as those who are at peace and justified, pure in virtue, for we will see His very form as He is, intelligibly. III, 8. When you commit sin, it is from the devil, that is, from the part of the devil is what he strives for and what he chooses. From the beginning, he says, the devil sins: at first: that is, from the moment when he began to sin, remaining irrevocably in sin. III, 9. Everyone, he says, who is born of God does not commit sin, for His seed abides in him, that is, His word (abides) in him who is reborn by faith. III, 10. As we understand the expression: children of God, so by children of the devil we mean those who choose like the devil; in the same way it is said about them that they come from the evil one. III, 12. 15. Anyone who hates his brother is a murderer, for Christ dies in him through unbelief. So, the apostle rightly adds, saying: and you know that every murderer and infidel does not have eternal life abiding within himself. Christ abides, dwelling in a faithful mind. III, 16. For He laid down His life for us, that is, for the apostles. So, if He laid down His life for the apostles, then His apostles also (must) lay down themselves, writes (Apostle John), as if saying: “we,” the apostles, for whose sake the Lord laid down his soul, “must lay down our souls for the brothers,” for the salvation of our neighbors is the glory of the apostles. III, 20. Because He is painful, it is said, the God of our hearts, that is, the power of God, His comprehension, which follows the soul, therefore the apostle adds and says: and the whole message. III, 21. Beloved, lest our hearts despise us, the imam’s boldness towards God. III, 24. And of this we understand that it abides in us from the Spirit, which He gave to us, that is, according to contemplation and insight regarding the future. IV, 18. Perfect love casts out fear, for the perfection of a faithful person is love. V, 6. This one, it is said, came by water and blood, and again: (V, 7-8) for three are the witnesses: spirit, that is, life, and water, that is, rebirth, and faith, and blood, that is, knowledge; and the three are one. In the Savior these powers are saving, and life itself is found in His Son himself. V, 14. And this is boldness, that the Imams come to him, because if we ask anything according to his will, he will listen to us. He didn’t absolutely say that they should ask, but that they should ask. V, 19. And the whole world lies in evil, not creation, but worldly people and those who live according to lusts. V, 20. The Son of God came and gave us reason, of course, coming into us according to our faith, which is also called the Holy Spirit. IV. On the second letter of John The second letter of John, which is written to the virgins, is the simplest. It was written to a certain Babylonian woman named Eklekta, and speaks of the election of a holy church. The Apostle affirms in this epistle that there is no perfection of faith apart from love, and teaches that no one should separate Jesus Christ, but believe that Jesus Christ alone came in the flesh; for whoever comprehends the Son with his mind also understands the Father, and the greatness of His power, operating with his mind for endless time, comprehends. 10–11. If anyone comes to you and does not bring this teaching, you do not accept him into your home and do not say to rejoice at him. If you say that he rejoices, his evil deeds are reported. It is forbidden to greet or provide hospitality to such people. This in this case is not inhumane: the apostle admonishes those who are not able to discuss the divine in a speculative way, so that through them they will not be distracted from the teaching of the truth, under the influence of arguments similar to the true. I believe that one should not pray with such people, because after the greeting is called from the one who has to pray, the prayer that is performed in the house contains an expression of joy and peace. Str. I, I, 12. 16; IV, I, 2; VI, I, 2 Strählin II, 9 11, 11 26, 248 16. Wed. Str. I, II; IV, II; VI, I, 2; VII, XVIII, 110 Strählin II, 13–14, 249–251, 422–423; III, 78. Wed. Str. I, I, 11. 12. 14 Strählin II, 8–11. Therefore, Clement often calls his Stromata ὑπομνήματα. Wed. Str. I, I, 11. 14. 19, etc. Therefore, the full title of Stromat, which we find on the pages of the same creation, is as follows: γνωστικῶν ὑπομνημάτων πρῶτος ( τρίτος ) Στρωματεύς . Wed. Str. I, XXVIII, 182; III, XVIII, 110 Strählin II, 1125 5–6, 247 14–15. A collection of testimonies about him from ancient church writers is given by Prenschen in Harnack - Geschiehte der altchristlichen Litteratur bis Eusebius. Th. Ï Die Uberlieferung und der Bestand, S. 437–439. Wed. Harnack A., Geschiehte der altchristlichen Litteratur bis Eusebius. Th. IÏ Die Chronologie, B. II, S. 69. See Harnack A. prof., Die Hypotyposen des Theognost. Texte und Untersuchungen XXIV, 3. Wed. Photius, Bibliotheca c. 106: τοῦ μακαρίου Θεογνώστου Ἀλεξανδρέως καὶ εζηγητοῦ. Wed. Photius, Bibl. c. 106: ἐν δὲ τῷ ἑβδόμ ῳ, ὅ ν καὶ "Περὶ θεοῦ δημιουργίας " ἐπιγράϕει It is not clear, notes Harnack (D i e H y p o t y p. d e s T h e o g n o s t), why the seventh book of Ὑ ποτυπώσεων of Theognost is considered a repetition of the main provisions of the previous six (Zahn Th. prof., Forschungen zur Geschichte des neutestamentlichen Kanons und der altkirchlichen Literatur. Theil IIÏ Supplementum Clementinum. Erlangen 1884. S. 130), then a treatise on the question of God’s government of the world (Krüger G., Geschichte der altchristlichen Litteratur. S. 133). Wed. Zahn, Supplem. Clementinum, pp. 130–131. P. Dausch. (Der neutestamentliche Schriftkanon und Clemens von alexandrien. 1894. S. 42) denies the presence of such unanimity between these two witnesses in this case, but without sufficient grounds: Photius did not set out to indicate in more or less detail the content of Ὑ ποτυπώσεων, but notes only their main purpose (ὁ δὲ ὅ λος σκοπός) and therefore does not provide a detailed list of the books of Holy Scripture that were explained in Ὑ ποτυπώσεων. I, 1. Wed. prof. V.V. Bolotov, Lectures on the history of the ancient Church. I. Introduction to Church History. Edited by prof. A. I. Brilliantova. The hypotypos undoubtedly contained many traditions regarding the twelve and seventy apostles - those traditions that Clement received παρὰ τῶν ἀρχαίων πρεσβυτέρων (Eusebius, H. E., VI, 13), especially from the one who by time ὕ στατος ἧ ν δυνάμει δὲ πρῶτος (Clement Al., Srt. I, I, 11. Strählin II, 8) - I mean Panten. About the latter Clement according to the testimony of Eusebius (H. E. VI, 13. Compare Photius, Bibl. col. 109), in Hypotipos ὀνομαστὶ ὡ ς διδασκάλον μνημονεύει. Bishop of Trikka in Thessaly, around the year 600 he composed a commentary on the Apocalypse, which to this day has not yet been published, although it has been preserved in manuscripts. Wed. Diekamp Fr ., Mitteilungen über den neuaufgefundenen Commentar des Oekumenius zur Apokalypse. Sitzungsberichte der Kgl. preuss. Akademie der Wiss. zu Berlin 1901, pp. 1046–1056. The manuscript tradition of the Adumbrationes is limited to just two codices: Laudun. 96 (IX century L) and Berol. Phil. 1665 (now 45. XIII century M). Both manuscripts are described in detail by Zahn (Suppl. Clem., 11-14) and O. Stählin (Clemens Al., B. I, S. XLV-XLVI; B. III, XLI-LII). Wed. Suppl. Clem., pp. 130–156. Φησί. There is no reason to put ϕησὶ ὁ Κλήμης as the subject, as Preuschen does in H a r n a c k’a (Geschichte der altchristlichen Litteratur. Th. I, S. 303), and this entire fragment should be understood not as a verbatim excerpt from Clement’s Hypotipos, but as an abstract of Ikumenia. Using Cramer's edition, D i n d o r f (Clementis Alexandrini opera, III, 493 20–30) adds a small remark to this fragment, but without sufficient grounds. Wed. S t ä h l i n III, XXXII. Instead of ειεν παθητὸν σάρκι (reading the codes Bodl. Misc. 185 and Paris. graec. 223), ε ἵ ημεν παθητοὶ σάρκι (reading Zahn, accepted and Preusehen. Suppl. 67 4; Wed. Dindorf, Clementis opera III, 493 16–18, 494 6–9. Clement also speaks of Barnabas’s belonging to the 70 apostles in Str. II, XX, 116. Wed. C h r o n i c o n p a s c h a l e, I, p. 421 (ed. Bonn.): “regarding the indicated 70 apostles after the previously appointed 12, the writer Clement narrates in the fifth book of Hypotipos.” Wed. Prophetarum vitae fabul. ed. T h. S c h e r m a n n, S. 161: “we found in the Memoirs of St. Sophronius (disciple of John Moschus) and many other things worthy of memory, but also this, that the Lord baptized only Peter with his own hands, Peter - Andrew, and Andrew - James and John, the same other apostles, and that John baptized our Lady Theotokos together with Peter.” Παρέλκεται. Wed. Str. VI, XVI, 133; VII, VII, 41; VII, VIII, 51. Instead of προτρεπτικῶς, Schwartz reads: πνευματικῶς, i.e. “having learned spiritually.” Wed. Eusebius. H. E. II, 15, 2: αὐτῷ τοῦ πνεύματος. The belonging of this fragment to the VIth book of the Hypotipos is confirmed by its closeness in content to the next fragment, regarding which Eusebius definitely states: “Clement... in the sixth book of the Hypotipos.” Wed. fragment of the 8th and Adumbr. to 1 Peter V, 13. Wed. Eusebius, H. E. III, 39, 15. 1 Peter V, 13. What in this passage belongs to Clement of Alexandria and what to Papias of Hieropolis is difficult to decide. E. Schwartz (Abhand. der Ges. der Wissensch. zu Gött. Phil. hist. Kl; N. F. Band. VII Nr 5) believes that the quote from 1 Peter. V, 13 goes back to Papias. ἥν. Grabe reads: ὅ ν, referring this ὅ ν to Jason. The thought is as follows: “in the conversation between Papiscus and Jason, about whom Clement in the sixth book of Hypotipos says that Luke mentioned him in the Acts of the Apostles.” Regarding reading, Grabe Zahn notes: “Grabe Spicil. II. 130 made this necessary connection, but was even more inclined to assume that Maximus (the Confessor) misunderstood the words of Clement and actually wrote ἥ ν ", and further, accepting Grabe's amendment, writes: "Clement thus made not this absurd assertion that (ap.) Luke is the compiler of the “Dialogue of Papiscus and Jason,” but it is completely acceptable that Jason of the dialogue is identical with that mentioned in Acts XVII, 7–9 Jason. Wed. Otto, Corp. apol. IX, 350. Harnack’s assertion (Texte und Unters. I, I, 123; III, 124) that the Grabe conjecture is simply unacceptable, reckless... Maxim only, contrary to the original form of the title of the dialogue (cf. Harnack 1, 117), put Jason after Papiscus in order to add Clement’s remark to Jason’s name. Further, the expression ἀναγράψαι (instead of συγγράψαι, συντάξασθαι, γράψαι) would be strange to denote the compilation of a book... This word is a common expression for honorable mention, either in an official document or in such monuments as the Acts of the Apostles for the ancient Catholic Church and Eusebius' Ecclesiastical History for later centuries. Clement often made similar references to New Testament passages in Hypotipos.” Wed. Adumbr. to 1 Peter V, 13. Profectum προκοπήν. Wed. Str. II, XVI, 75, etc. According to Zahn (Suppl. Clem. 79), the thought ends here, and then another sentence begins; according to Stählin (III, 203), further words: per resurrectionem Iesu Christi, are part of this sentence. The same idea is repeated several times in Adumbrationibus. Wed. Adumbr. to 1 Peter III, 18.21; 1John III, 15. Wed. also Str. VII, 76: τὴν ἐν αὐτῷ τοῦ κυρίου ἀνάστασιν δοξάζων. Decebat. According to Zahn (Supp. Clem. 79, cf. 93) it should be read not decebat, but dicebat, and the nearest iterum should be attributed not to reverti, which already has secundo, but to dicebat. The consequences of this understanding of this place are quite significant. 1) Iterum with dicebat indicates the passage of Hypotipos now standing before this place, which has not survived to our time. 2) The subject of dicebat, according to Zahn, must be understood as one of those ἀνδρῶν μακαρίων who were Clement’s teachers. Wed. Eclogae proph. 56–57. Zahn makes the following note at this point: “Clement is the first Christian writer who often uses this technique of abbreviated quotation.” Wed. Clemens Al. ed. Stähl. III, 227. Cm. Zahn, Supplem. Clem. 93–94, 53–54. Speculatio ἐπισκοπή. Wed. Str. VI, XVII, 155. Instead of God. Wed. Str. IV, VII, 46. Wed. Rome. XI. Str. II, 42–43; VI, 117–120. Wed. Str. I, 153, VI, 132. Stählin: canibus. Code M is canibus, code L is carnibus. Wilamowitz-Moellendorf writes: las er κυνῶν statt τῶν κοινῶν . Str. V. I πατήρ – a position that could, according to Zahn’s remark, also exist in Athanasius Alex. Wed. Paed. I, VI, 49; Adumbr. to 1John V, 8.