THE PÆDAGOGUE, BOOK I.

C. 1. THREE things are chiefly to be noticed in man; i. e. his general disposition, or morals,-his actions, or what he does actively;-his emotions, or what he feels involuntarily and passively. Of these three, the hortatory word takes the especial charge of the general disposition, and whilst guiding men to piety, becomes a foundation for the building up of the faith. And in this teaching we rejoice greatly, and casting off our old opinions, we become young again, in order to our salvation, exclaiming with the prophet, "Oh how good is God to Israel, and to those whose hearts are set aright." The suggesting word regulates our actions; the emotions are guided and stilled by the persuasive and consolatory word;* but this word is altogether one, and being one, snatches man from the multiformity of worldly habits, and leads him in one way to salvation, even faith in God. Therefore whilst our heavenly Leader, the Logos, is calling us to salvation, we call him the hortatory word...when he is at once suggestive and remedial, we call him in one appropriate word, the Pædagogue or Tutor. But this Tutor does not teach the methods of the schools, but is strictly practical; for his object

*In this passage the writer appears to have availed himself of the many senses of xóyo, to make it signify many things at once; and thus, while alluding to his own Exhortation, which might justly be called a hortatory argument, or word (λóyos #gorgenтinds), he, at the same time, expresses the offices assumed by the Divine Aéyos, and the uses to be made of the sacred writings.

is rather to better the soul, than to imbue it with learning, and to make men wise and good, rather than scientific. The Logos is able to teach knowledge also, but not yet :-for the teacher of science occupies himself in unfolding abstruse doctrines; but this Tutor, being practical, attends first to the regulation of the disposition and morals; incites us to set ourselves manfully to the performance of our duties; directs us by the purest of precepts; holds up the example of preceding errors, as a warning to those who come after... The cure of the interior sickness of our passions follows, the Tutor strengthening the soul by persuasive examples, like gentle medicines by his benevolent admonitions dieting the sick to a perfect knowledge of the truth: for in our phraseology, health differs from knowledge; the one being gained from medicine, the other from school discipline. Now we never attempt to teach the sick man till he is quite recovered; nor are the precepts enforced on the sick man and the scholar of the same kind for in the one case they will relate to the cure, in the other to progress in learning. As then those who are sick in body need a physician, so do those whose souls are weak and ailing, need the superintendence of a tutor and guardian, who shall take care that they are cured of the sickness of the passions first; and then afterwards comes the teacher who leads them, thus cured and purified, into an aptitude for perfect knowledge, so that they may be able to comprehend the unfolding of the whole course of instruction.And thus the philanthropic Logos, eagerly diligent in carrying us on to perfection through the different stages of a salutary discipline, uses this wise arrangement; and first exhorts, then guides, and finally instructs in all knowledge.

C. 2. Our Tutor, O ye children! resembles his

Father, God; whose unsinning, irreproachable son he is; his soul being free from all earthly perturbations. He is pure God in the character of a man,the minister of the paternal will,-the Logos-God, who is in the Father, who is from among the integral powers* of God,-God, with the very characteristics of God. He is to us an image without spot, which we must endeavor with all our strength to assimilate our souls to. But he indeed is free from the perturbation of human passions, and being alone without sin, is alone fit to be our judge;—we nevertheless have so much power that we can endeavor to sin as little as possible, and there is nothing more urgent upon us than that we should, in the first place, free ourselves from the passions and sicknesses of our souls, and in the next, obtain power to prevent the too ready falling again into the habit of sinning.Best of all it is not to sin at all-but this belongs to God; the second grade is, not so much as to touch any unrighteousness intentionally, and this is the conduct of a sage: the third is not to fall into very many involuntary wrong doings, and this is the case with those who have been well educated; the last and lowest is that of persons who do not remain long in their sins.... Involuntary wrong doings are those which are the result of a sudden emotion. To sin is to act on an irrational principle, and hence the Divine Reason (Aóyos) our Tutor, has taken us under his superintendence for the prevention of such folly.

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"Medicine," says Democritus, "cures the diseases of the body, but wisdom removes those of the

Ex de, the word here used in the plural, is in many passages of the New Testament used in the singular, and has there been translated on the right hand: its plural use here would seem to prove that it everywhere means the power that is in God to afford help.

soul." The good Tutor who is the wisdom (copía) and the reason (aóyos) of the Father, and the Maker of man, cares for the whole of his creation, and being the complete physician of human nature, cures at once both soul and body: he says to the sick of the palsy, "Arise, take up thy bed, and go to thine house"-to the dead he cries, "Lazarus! come forth!" and the body arises from its tomb...... the soul he cures with precepts and gifts...... We, therefore, according to his intention, having become children, are disciplined under his excellent arrangement; which, embracing first the order of the heavens, next takes the direction of man himself, and considering him his greatest work, having already tempered his body in beauty and just proportion, guides his soul to wisdom and moderation, finally regulating his human actions, and inspiring his own goodly order into the whole.

C. 3. The Lord is helpful to us in all ways, both as man and as God; for as God he takes away our sins, but as man he teaches us how to avoid sin. Well indeed may man be dear to God, since he is his own work: other things he called into existence by his fiat merely; but he made man as it were with his own hands, and breathed into him somewhat of his own nature... ... Man, then, is loved by God; and how, indeed, should he not be loved on whose account the only born* was sent from the bosom of

* μονογενής. This word is usually translated only begotten: but as the early Christian writers so scrupulously disclaim any such relation between the eternal Father and Son as this phrase implies, it has been thought better to change it for another, though not, perhaps, less exceptionable phrase. No English word probably gives the meaning of the original. Let Athenagoras explain what was the notion attached to their expressions by the early Christians. The following extract is taken from his

the Father;-he, who is the rational foundation (aóyos) of the faith... It becomes us, therefore, to love him who so lovingly guides us towards a worthy life; and, conducting ourselves according to the rules of his discipline, not only to fulfil what is commanded, and abstain from what is prohibited, but to profit by the examples held up to us, so that by avoiding the faults we see, on the one hand, and imitating to the utmost of our power the excellence which we perceive, on the other, we may assimilate our actions to the likeness of our Divine Tutor; so that that part of us which is made in his image and similitude, may arrive at perfection. For wandering as we are in the deep obscurity of life, we need a sinless and discerning guide...... Let us then fulfil the commandments, according to the practice of the Lord: for the Divine Logos himself, being openly made flesh, exhibited both practical and theoretical virtue

Apology, which was written a little before the works of Clement of Alexandria :

"It appears to me that I have sufficiently demonstrated that we cannot be Atheists, who preach one self-existent, eternal, invisible, impassible God, who can neither be included nor bounded, and who can be apprehended by the mind and reason alone; containing in himself ineffable light, and beauty, and spirit and power: by whom the universe was made, arranged and governed, through his Reason, or Word (Aóyos,) for we consider also that there is a Son of God. But let no one think it ridiculous that God should have a son, for we do not imagine anything respecting God the Father or the Son such as the poets' fable, who make their gods no better than men. The Son of God is the rational power óys) of the Father in manifestation (dia) and efficacy (Evépyeta) by him, and through him, all things were made, the Father and the Son being one. For the Father is in the Son, and the Son in the Father in the unity and power of the Spirit: the mind (vous) and reason (xóyos) of the Father is the Son of God.-God being from all eternity Mind only, has necessarily the rational power (rov Xóyov) within himself; for he is eternally rational."—Athenag. Apol. pro. Christ.,