Clement of Alexandria — Paedagogus 1.9

Clement of Alexandria · Paedagogus · c. 200

With all His power, therefore, the Instructor of humanity, the Divine Word, using all the resources of wisdom, devotes Himself to the saving of the children, admonishing, upbraiding, blaming, chiding, reproving, threatening, healing, promising, favouring; and as it were, by many reins, curbing the irrational impulses of humanity. To speak briefly, therefore, the Lord acts towards us as we do towards our children. Do you have children? Correct them, is the exhortation of the book of Wisdom, and bend them from their youth. Do you have daughters? Attend to their body, and let not your face brighten towards them, Sirach 7:23-24 — although we love our children exceedingly, both sons and daughters, above anything else whatever. For those who speak with a man merely to please him, have little love for him, seeing they do not pain him; while those that speak for his good, though they inflict pain for the time, do him good for ever after. It is not immediate pleasure, but future enjoyment, that the Lord has in view.

Let us now proceed to consider the mode of His loving discipline, with the aid of the prophetic testimony.

Admonition, then, is the censure of loving care, and produces understanding. Such is the Instructor in His admonitions, as when He says in the Gospel, How often would I have gathered your children, as a bird gathers her young ones under her wings, and you would not! Matthew 23:37 And again, the Scripture admonishes, saying, And they committed adultery with stock and stone, and burnt incense to Baal. For it is a very great proof of His love, that, though knowing well the shamelessness of the people that had kicked and bounded away, He notwithstanding exhorts them to repentance, and says by Ezekiel, Son of man, you dwell in the midst of scorpions; nevertheless, speak to them, if perhaps they will hear. Ezekiel 2:6-7 Further, to Moses He says, Go and tell Pharaoh to send My people forth; but I know that he will not send them forth. Exodus 3:18-19 For He shows both things: both His divinity in His foreknowledge of what would take place, and His love in affording an opportunity for repentance to the self-determination of the soul. He admonishes also by Esaias, in His care for the people, when He says, This people honour Me with their lips, but their heart is far from Me. What follows is reproving censure: In vain do they worship Me, teaching for doctrines the commandments of men. Isaiah 29:13 Here His loving care, having shown their sin, shows salvation side by side.

Upbraiding is censure on account of what is base, conciliating to what is noble. This is shown by Jeremiah: They were female-mad horses; each one neighed after his neighbour's wife. Shall I not visit for these things? Says the Lord: shall not my soul be avenged on such a nation as this? Jeremiah 5:8-9 He everywhere interweaves fear, because the fear of the Lord is the beginning of sense. Proverbs 1:7 And again, by Hosea, He says, Shall I not visit them? For they themselves were mingled with harlots, and sacrificed with the initiated; and the people that understood embraced a harlot. He shows their offense to be clearer, by declaring that they understood, and thus sinned wilfully. Understanding is the eye of the soul; wherefore also Israel means, he that sees God — that is, he that understands God.

Complaint is censure of those who are regarded as despising or neglecting. He employs this form when He says by Esaias: Hear, O heaven; and give ear, O earth: for the Lord has spoken, I have begotten and brought up children, but they have disregarded Me. The ox knows his owner, and the ass his master's crib: but Israel has not known Me. Isaiah 1:2-3 For how shall we not regard it fearful, if he that knows God, shall not recognise the Lord; but while the ox and the ass, stupid and foolish animals, will know him who feeds them, Israel is found to be more irrational than these? And having, by Jeremiah, complained against the people on many grounds, He adds: And they have forsaken Me, says the Lord .

Invective is a reproachful upbraiding, or chiding censure. This mode of treatment the Instructor employs in Isaiah, when He says, Woe to you, children revolters. Thus says the Lord, You have taken counsel, but not by Me; and made compacts, but not by My Spirit. Isaiah 30:1 He uses the very bitter mordant of fear in each case repressing the people, and at the same time turning them to salvation; as also wool that is undergoing the process of dyeing is wont to be previously treated with mordants, in order to prepare it for taking on a fast color.

Reproof is the bringing forward of sin, laying it before one. This form of instruction He employs as in the highest degree necessary, by reason of the feebleness of the faith of many. For He says by Esaias, You have forsaken the Lord, and have provoked the Holy One of Israel to anger. Isaiah 1:4 And He says also by Jeremiah: Heaven was astonished at this, and the earth shuddered exceedingly. For My people have committed two evils; they have forsaken Me, the fountain of living waters, and have hewn out to themselves broken cisterns, which will not be able to hold water. Jeremiah 2:12-13 And again, by the same: Jerusalem has sinned a sin; therefore it became commotion. All that glorified her dishonoured her, when they saw her baseness. Lamentations 1:8 And He uses the bitter and biting language of reproof in His consolations by Solomon, tacitly alluding to the love for children that characterizes His instruction: My son, despise not the chastening of the Lord; nor faint when you are rebuked of Him: for whom the Lord loves He chastens, and scourges every son whom He receives; Proverbs 3:11-12 For a man who is a sinner escapes reproof. Sirach 32:21 Consequently, therefore, the Scripture says, Let the righteous reprove and correct me; but let not the oil of the sinner anoint my head.

Bringing one to his senses (φρένωσις) is censure, which makes a man think. Neither from this form of instruction does he abstain, but says by Jeremiah, How long shall I cry, and you not hear? So your ears are uncircumcised. Jeremiah 6:10 O blessed forbearance! And again, by the same: All the heathen are uncircumcised, but this people is uncircumcised in heart: Jeremiah 9:26 for the people are disobedient; children, says He, in whom is not faith. Isaiah 30:9

Greek

Παντὶ τοίνυν σθένει ὁ τῆς ἀνθρωπότητος παιδαγωγός, ὁ θεῖος ἡμῶν λόγος, πάσῃ καταχρώμενος σοφίας μηχανῇ, σῴζειν ἐπιβέβληται τοὺς νηπίους, νουθετῶν, ἐπιτιμῶν, ἐπιπλήττων, ἐλέγχων, ἀπειλούμενος, ἰώμενος, ἐπαγγελλόμενος, χαριζόμενος, »πολλοῖς τισιν οἱονεὶ χαλινοῖς« τὰς ἀλόγους τῆς ἀνθρωπότητος »δεσμεύων« ὁρμάς. συνελόντι γοῦν εἰπεῖν, οὕτως ὁ κύριος πρὸς ἡμᾶς, ὡς καὶ ἡμεῖς πρὸς τὰ τέκνα ἡμῶν. »τέκνα σοί ἐστιν; παίδευσον αὐτά«, ἡ σοφία παραινεῖ, »καὶ κάμψον αὐτὰ ἐκ νεότητος αὐτῶν. θυγατέρες σοί εἰσι; πρόσεχε τῷ σώματι αὐτῶν, καὶ μὴ ἱλαρώσῃς πρὸς αὐτὰς τὸ πρόσωπόν σου.« καίτοι τὰ τέκνα ἡμῶν, υἱούς τε καὶ θυγατέρας, σφόδρα καὶ ὑπὲρ πᾶν ὁτιοῦν ἀγαπῶμεν. ἐπεὶ δ᾿ οἱ μὲν πρὸς χάριν ὁμιλοῦντες ὀλίγον ἀγαπῶσιν ὃ μὴ λυποῦσιν, οἱ δὲ πρὸς ὠφέλειαν ἐπιστύφοντες, εἰ καὶ παραυτίκα λυπηροί, ἀλλὰ εἰς τὸν ἔπειτα εὐεργετοῦσιν αἰῶνα, οὐ τὴν παραυτίκα ἡδονὴν ὁ κύριος, ἀλλὰ τὴν μέλλουσαν ἐσκόπησε τρυφήν. ἐπίωμεν δὲ ἤδη καὶ τὸν τρόπον αὐτοῦ τῆς φιλανθρώπου παιδαγωγίας μετὰ μαρτυρίας προφητικῆς.

Νουθέτησις μὲν οὖν ἐστιν ψόγος κηδεμονικός, νοῦ ἐμποιητικός. τοιοῦτος ὁ παιδαγωγὸς νουθετῶν, ὡς κἀν τῷ εὐαγγελίῳ λέγων »ποσάκις ἠθέλησα συναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις συνάγει τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας αὐτῆς, καὶ οὐκ ἠθελήσατε«. αὖθίς τε ἡ γραφὴ νουθετεῖ, »καὶ ἐμοίχευον« λέγουσα »τὸ ξύλον καὶ τὸν λίθον, καὶ ἐθυμίασαν τῇ Βάαλ«. μέγιστον γὰρ τεκμήριον τῆς φιλανθρωπίας αὐτοῦ, ὅτι καίτοι σαφῶς εἰδὼς τὴν ἀναισχυντίαν τοῦ ἐκλακτίσαντος λαοῦ καὶ ἀποσκιρτήσαντος, ὅμως ἐπὶ τὴν μετάνοιαν παρακαλεῖ καί φησιν διὰ τοῦ Ἰεζεκιήλ· »υἱὲ ἀνθρώπου, ἐν μέσῳ σκορπίων σὺ κατοικεῖς, πλὴν λάλησον αὐτοῖς, ἐὰν ἄρα ἀκούσωσιν.« ἀλλὰ καὶ τῷ Μωυσεῖ »πορεύου« φησὶν »καὶ εἰπὲ τῷ Φαραώ, ἵνα ἐξαποστείλῃ τὸν λαόν, ἐγὼ δὲ οἶδα ὅτι οὐ μὴ ἐξαποστείλῃ αὐτούς«. ἐμφαίνει γὰρ ἄμφω, καὶ τὸ θεῖον προειδὼς τὸ ἐσόμενον, καὶ τὸ φιλάνθρωπον τὸ αὑτοῦ τῷ αὐτεξουσίῳ τῆς ψυχῆς ἀφορμὰς μετανοίας χαριζόμενος. νουθετεῖ δὲ καὶ διὰ Ἡσαΐου κηδόμενος τοῦ λαοῦ, ὁπηνίκα λέγει· »ὁ λαὸς οὗτος τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἐστὶν ἀπ᾿ ἐμοῦ« (τοῦτό ἐστι ψόγος ἐλεγκτικός)· »μάτην δὲ σέβονταί με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.« ἐνταῦθα ἡ κηδεμονία φανερώσασα τὴν ἁμαρτίαν ἐκ παραλλήλου δείκνυσι τὴν σωτηρίαν.

Ἐπιτίμησις δέ ἐστι ψόγος ἐπ᾿ αἰσχροῖς οἰκειῶν πρὸς τὰ καλά. τοῦτο ἐνδείκνυται διὰ Ἱερεμίου· »ἵπποι θηλυμανεῖς ἐγενήθησαν, ἕκαστος ἐπὶ τὴν γυναῖκα τοῦ πλησίον αὐτοῦ ἐχρεμέτιζεν. μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι; λέγει κύριος· ἢ ἐν λαῷ τῷ τοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου;« παραπλέκει δὲ πανταχοῦ τὸν φόβον, ὅτι »φόβος κυρίου ἀρχὴ αἰσθήσεως«. καὶ πάλιν διὰ Ὠσηὲ »οὐκ ἐπισκέψομαι« φησίν »αὐτούς· ὅτι αὐτοὶ μετὰ τῶν πορνῶν συνεφύροντο καὶ μετὰ τῶν τετελεσμένων ἔθυον, καὶ ὁ λαὸς ὁ συνίων συνεπλέκετο πόρνῃ«. δείκνυσιν αὐτῶν φανερώτερον τὸ ἁμάρτημα, συνιέναι αὐτοὺς ὁμολογῶν, ὡς ἑκόντας ἁμαρτάνοντας. καὶ ἡ σύνεσις ὄψις ἐστὶ ψυχῆς. διὸ καὶ ὁ Ἰσραὴλ ὁ ὁρῶν τὸν θεόν, τουτέστιν ὁ συνίων τὸν θεόν.

Μέμψις δέ ἐστι ψόγος ὡς ὀλιγωρούντων ἢ ἀμελούντων. κέχρηται τῷ τρόπῳ τούτῳ τῆς παιδαγωγίας διὰ Ἡσαΐου λέγων· »ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι κύριος ἐλάλησεν· υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ, Ἰσραὴλ δέ με οὐκ ἔγνω.« πῶς γὰρ οὐ δεινόν, εἰ ὁ εἰδὼς τὸν θεὸν οὐ γνώσεται τὸν κύριον, ἀλλ᾿ ὁ μὲν βοῦς καὶ ὁ ὄνος, τὰ νωθῆ ζῷα καὶ τὰ μωρά, εἴσεται τὸν τρέφοντα, ὁ δὲ Ἰσραὴλ ἀλογώτερος καὶ τούτων εὑρεθήσεται; καὶ διὰ Ἱερεμίου πολλὰ καταμεμψάμενος τὸν λαὸν ἐπιφέρει· »καὶ ἐμὲ ἐγκατέλιπον, λέγει κύριος.«

Ἐπίπληξις δέ ἐστιν ἐπιτίμησις ἐπιπληκτικὴ ἢ ψόγος πληκτικός, κέχρηται δὲ καὶ ταύτῃ τῇ θεραπείᾳ ὁ παιδαγωγὸς διὰ Ἡσαΐου λέγων· »οὐαὶ τέκνα ἀποστάται, τάδε λέγει κύριος· ἐποιήσατε βουλὴν οὐ δι᾿ ἐμοῦ, καὶ συνθήκας οὐ διὰ τοῦ πνεύματός μου.« στύμματι δὲ αὐστηροτάτῳ παρ᾿ ἕκαστα προσχρῆται τῷ φόβῳ, ἀναστομῶν ἅμα καὶ ἐπιστρέφων δι᾿ αὐτοῦ πρὸς σωτηρίαν τὸν λαόν, καθάπερ καὶ τὰ βαπτόμενα τῶν ἐρίων προστύφεσθαι φιλεῖ εἰς βεβαίαν εὐτρεπιζόμενα τῆς βαφῆς παραδοχήν.

Ἔλεγχος δέ ἐστιν προφορὰ ἁμαρτίας εἰς τὸ μέσον φέρουσα. τούτῳ μάλιστα συγχρῆται ὡς ἀναγκαίῳ τῷ τρόπῳ τῆς παιδαγωγίας διὰ τὸ ἔκλυτον τῆς τῶν πολλῶν πίστεως. λέγει μὲν γὰρ διὰ Ἡσαΐου· »ἐγκατελίπετε τὸν κύριον καὶ παρωργίσατε τὸν ἅγιον τοῦ Ἰσραήλ.« λέγει δὲ καὶ διὰ Ἱερεμίου· »ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ καὶ ἔφριξεν ἐπὶ πλείω ἡ γῆ· ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαὸς οὗτος· ἐμὲ ἐγκατέλιπον, πηγὴν ὕδατος ζῶντος καὶ ὤρυξαν λάκκους συντετριμμένους, οἳ οὐ δυνήσονται συσχεῖν ὕδωρ.« καὶ πάλιν διὰ τοῦ αὐτοῦ· »ἁμαρτίαν ἥμαρτεν Ἱερουσαλήμ· διὰ τοῦτο εἰς σάλον ἐγένετο· πάντες οἱ δοξάζοντες αὐτὴν ἠτίμασαν αὐτήν, ὅτι εἶδον ἀσχημοσύνην αὐτῆς.« τὸ δὲ αὐστηρὸν τοῦ ἐλέγχου καὶ ἐπιπληκτικὸν διὰ Σολομῶντος παραμυθούμενος λέγει αἰνιττόμενος κατὰ τὸ παρασιωπώμενον τὸ φιλότεκνον τῆς παιδαγωγίας· »υἱέ μου, μὴ ὀλιγώρει παιδείας κυρίου, μηδὲ ἐκλύου ὑπ᾿ αὐτοῦ ἐλεγχόμενος· ὃν γὰρ ἀγαπᾷ κύριος, παιδεύει, μαστιγοῖ δὲ πάντα υἱόν, ὃν παραδέχεται«, ὅτι »ἁμαρτωλὸς ἄνθρωπος ἐκκλίνει ἐλεγμόν«. ἀκολούθως τοίνυν »ἐλεγχέτω με δίκαιος« ἡ γραφὴ λέγει »καὶ παιδευσάτω με, ἔλαιον δὲ ἁμαρτωλοῦ μὴ λιπανάτω τὴν κεφαλήν μου«.

Φρένωσις δέ ἐστι ψόγος φρενῶν ἐμποιητικός. οὐδὲ τούτου ἀπέσχηται τοῦ τρόπου τῆς παιδαγωγίας, ἀλλὰ διὰ Ἱερεμίου φησίν· »ἕως τίνος κεκράξομαι καὶ οὐκ εἰσακούσονται; ἰδοὺ ἀπερίτμητα τὰ ὦτα αὐτῶν.« ὢ τῆς μακαρίας ἀνεξικακίας. καὶ πάλιν διὰ τοῦ αὐτοῦ· »ἀπερίτμητα πάντα τὰ ἔθνη, ὁ δὲ λαὸς οὗτος ἀπερίτμητος καρδίᾳ.« »ὅτι λαὸς ἀπειθής ἐστιν, οἱ υἱοί«, φησίν, »οἷς οὐκ ἔστι πίστις«.

Ἐπισκοπὴ δέ ἐστιν ἐπίπληξις σφοδρά. κέχρηται τῷ εἴδει τούτῳ ἐν εὐαγγελίῳ· »Ἱερουσαλὴμ Ἱερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν.« καὶ ἡ ἐπαναδίπλωσις τοῦ ὀνόματος ἰσχυρὰν τὴν ἐπίπληξιν πεποίηται. ὁ γὰρ εἰδὼς τὸν θεὸν πῶς τοὺς διακόνους τοῦ θεοῦ διώκει; διὰ τοῦτο φησίν· »ἀφίεται ὁ οἶκος ὑμῶν ἔρημος, λέγω γὰρ ὑμῖν· ἀπάρτι οὐ μὴ ἴδητέ με, ἕως ἂν εἴπητε· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.« εἰ γὰρ οὐ δέχεσθε τὴν φιλανθρωπίαν, ἐπιγνώσεσθε τὴν ἐξουσίαν.

Λοιδορία δέ ἐστι ψόγος ἐπιτεταμένος. κέχρηται δὲ τῇ λοιδορίᾳ ἐν φαρμάκου μοίρᾳ διὰ Ἡσαΐου λέγων »οὐαὶ ἔθνος ἁμαρτωλόν, υἱοὶ ἄνομοι, λαὸς πλήρης ἁμαρτιῶν, σπέρμα πονηρόν« κἀν τῷ εὐαγγελίῳ διὰ Ἰωάννου »ὄφεις« φησὶν »γεννήματα ἐχιδνῶν«.

Ἔγκλησις δέ ἐστι ψόγος ἀδικούντων. τούτῳ τῷ παιδαγωγήματι διὰ Δαβὶδ κέχρηται, »λαός, ὃν οὐκ ἔγνων,« λέγων »ἐδούλευσέν μοι καὶ εἰς ἀκοὴν ὠτίου ὑπήκουσέν μου, υἱοὶ ἀλλότριοι ἐψεύσαντό μοι καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν«, καὶ διὰ Ἱερεμίου· »καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου, καὶ οὐκ ἐφοβήθη ἀσύνθετος Ἰούδα«, αὖθίς τε· »καὶ ἠθέτησεν εἰς ἐμὲ ὁ οἶκος Ἰσραήλ, καὶ ὁ οἶκος Ἰούδα ἐψεύσατο τῷ κυρίῳ.«

Μεμψιμοιρία δέ ἐστι λάθριος ψόγος, τεχνικῇ βοηθείᾳ καὶ αὐτὴ σωτηρίαν οἰκονομουμένη ἐν παρακαλύμματι. κέχρηται δὲ αὐτῇ διὰ Ἱερεμίου· »πῶς ἐκάθισεν μόνη ἡ πόλις ἡ πεπληθυμμένη λαῶν; ἐγενήθη ὡσεὶ χήρα· ἄρχουσα χωρῶν ἐγενήθη εἰς φόρους· κλαίουσα ἔκλαυσεν ἐν νυκτί.«

Διάσυρσις δέ ἐστι ψόγος διασυρτικός. καὶ τούτῳ κέχρηται τῷ βοηθήματι ὁ θεῖος παιδαγωγὸς διὰ Ἱερεμίου λέγων· »ὄψις πόρνης ἐγένετό σοι, ἀπηναισχύντησας πρὸς πάντας. καὶ οὐχ ὡς οἶκον ἐκάλεσάς με καὶ πατέρα καὶ ἄρχοντα τῆς παρθενίας σου;« καὶ »πόρνη καλὴ καὶ ἐπίχαρις, ἡγουμένη φαρμάκων«. τεχνικῶς πάνυ τὴν παρθένον τῷ τῆς πορνείας ἐνυβρίσας ὀνόματι, αὖθις ἐπὶ τὴν σεμνότητα ἐντρέπων μετακαλεῖται.

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