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και αυτος" Και ευλογησεν τε

he also was a man.

And he οινον, ειπων, “λαβετε blessed the wine, Baying, Πιετε: Τουτο μου εστι το αιμα,

« Drink, this is my blood, αιμα του αμπελου. Τον λογον, the blood of the vine. The τον περι πολλων εκχεομενον εις holy strean of gladness (αλαφεσιν αμαρτιων, ευφροσυνης ληγορει) allegorically repreαγιον αλληγορει ναμα:

sents the Word, who for the οτι σωφρονειν τον πινοντα δει, sake of many shed his blood δι' ων εδιδασκεν

for the remission of sins. παρα τας ευωχιας εδειξεν σαφως Ου

And that he who drinks

γαρ μεθυων εδιδασκεν: Οτι δε οινος ought to be temperate, he ην το ευλογηθεν, απεδειξε παλιν clearly manifested by the προς τους μαθητας λεγων: things which he taught at the Ου μη πιω εκ του γεννηματος

feast. For he did not teach της αμπελου ταυτης, μεχρις αν being intoxicated; and he πιω αυτο μεθ' υμων εν τη βασι- shewed again that what was λεια του πατρος μου.

blessed was wine, saying to his disciples, “I will not drink of the fruit of this vine, until I shall drink it with you in the kingdom of my Father!"

The meat and drink of the divine Word, is the knowledge of

the divine essence. Clem. Alexandrini Strom.* Lib. v. p. 579. Καγω αδελφοι ου ηδυνήθης And I, brethren, have not υμιν λαλησαι ως πνευματικους been able to speak to you as αλλ' ως σαρκικoις, ως νηπιους spiritual, but as carnal, as εν Χριστω. Γαλα υμας επο- babes in Christ. I have fed τισα ου βρωμα. Ουκω γαρ you with milk, not solid food. εδυνασθε. Αλλ' ουδε ετι νυν For ye were not capable (of δυνασθε. Ετι γαρ εστε σαρ- it) neither are ye yet capable,

Ει τοινυν το μεν γαλα, for ye are still carnal. If των νηπιων Τοβρωμα δε των τε- then milk is said by the λειων τροφη προς του Αποστολου Apostle to be the nourishειρηται. Γαλα μεν η κατηχη- ment of infants; but solid σις, οιoνει πρωτη ψυχης τροφη food that of the perfect ; νοηθησεται βρωμα δε η εποπ- milk shall be deemed catecheτικη θεωρια: Σαρκες αυται και tical instruction, and solid αιμα το λογου, τουτέστι, κατα- food, the contemplation of

Στρωματα, miscellanies.


ληψις της θειας δυναμεως και the initiated, the very flesh ουσιας.

Γευσασθε και ιδετε οτι and blood of the Word, that Χριστος ο κυριος, φησιν. Ουτως is, the apprehension of the γαρ εαυτου μεταδιδωσι τοις


and essence. πνευματικώτερον της τοιαυτης

« Taste, and see,” he says, μεταλαμβανουσι βρωσεως. Ο " that Christ is the Lord.”' τε δη η ψυχη αυτη εαυτην ηδη For thus he imparts Himself τρεφει κατα τον φιλαληθη Πλα- to those who partake of that Βρωσις γαρ και ποσις

which is more spiritual in του θειου λογου, η γνωσις εστι

that food, when the soul itτης θειας ουσιας.-(Editio ut self is nourished according to supra.)

the truth-loving Plato. For the meat and drink of the divine Word, is the knowledge of the divine essence.


The wine is a symbol of the blood.
Clem. Alex. Pæd. Lib. ii.


156. Μυστικον αρα συμβολον η The Scripture truly has γραφη αιματος αγιου

called the wine a mystical ωνόμασεν.

symbol of the holy blood.


εστι πιειν

To drink of Christ's blood, is to partake of his incorruption by

the unction of his Spirit. Clem. Alex. Pæd. Lib. ii.


151. Διττον το αιμα του κυρίου. The blood of the Lord is Το μεν γαρ εστιν αυτου σαρκι- two-fold. The one is carnal κον, ω της φθορας λελυθρωμε- by which we are redeemed θα: Το δε πνευματικον, τουτέ- from corruption; the other is στιν ωκεχρισμεθα. Και τουτο spiritual; and it is this by

το αιμα του Ιησου, which we are anointed. And της κυριακης μεταλαβειν αφθαρ- to partake of the Lord's inσιας. Ισχυς δε του λογου το corruption is to drink the πνευμα, ως αιμα σαρκος. Ανα- blood of Jesus. For the λογως τοινυν κριναται ο μεν strength of the Word is the οινος των υδατι. Τω δε ανθρω- Spirit, as blood is the strength πω, το πνευμα. Και το μεν εις of the flesh. And analogously πιστιν ενωχει, το κραμα. To the wine is mixed with the δε εις αφθαρσιαν οδηγει, το water, and spirit with the πνευμα. Η δε αμφοιν αυθις And the one, viz. the κρασις, ποτου και λογου, mixture, saturates unto faith ;



ευχαριστια κεκληται, επαινουμενη και καλη.

xapıs but the other, viz. the spirit,

conducts to incorruption. But the mixture, again, of both, viz. of the drink and of the word, is called the thanksgiving (or eucharist) it being à praisegiving and excellent grace.



Prayer is the best sacrifice.
Clementis Alexandrini Stromatum. Lib. vii.


717. Ει δε τιμωμενον χαιρει, φυ But if he, who from his naανενδεες υπαρχον,

ture wants nothing, delights απεικότως ημεις

δι' ευχης τιμω- in being honoured; wenotunμεν τον θεον. Και ταυτην την reasonably honour God with θυσιαν αριστης και αγιοτατην prayer; and we send up with μετα δικαιοσυνης αναπεμπομεν righteousness this thebestand των δικαιοτατω λογω γεραιρον- most holy sacrifice, venerating τες Δι' ου παραλαμβανομεν him in his most holy word, την γνωσιν, δια τουτου δόξα- through which we receive ζοντες α μεμαθηκαμεν. Εστι knowledge, and by this giving γουν το παρ' ημων θυσιαστη- him glory in the things ριον ενταύθα το επιγειον, το

which we have been taught. αθροισμα των ταις ευχαις ανα

The assembly, therefore, of κειμενων, μιαν ωσπερ εχον

those who come together for φωνην, την κοιναν και μιαν prayer is there our earthly γνωμην.-(Editio ut supra.) altar, which has as it were

one common voice and one opinion. .

Prayers and praises are the constant sacrifices of a believer.

Clem. Alex. Strom. Lib. vii. p. 728. Περι τουτων αρα ο γνωστι

He, therefore, who is sagaκος και συνευξεται τοις καινοτε cious will pray with new beρον πεπιστευκοσι, περι ων και lievers respecting the things συμπραττεν καθηκει. Απας δε in which it is fitting that they ο βιος αυτου πανηγυρις αγια should unite. And his whole Aυτικα θυσιαι μεν αυτω, ευχαι. life (willbe)aholy festival; and τε και αινοι, και αι προ της

his constant sacrifices will be εστιασεως εντευξεις των γραφων, prayers and praises, and the ψαλμοι δε και υμνοι παρα την reading of the Scriptures be

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εστιασιν, προ τε της κοίτης. fore eating, and psalms and Αλλα και νυκτωρ ευχαι παλιν. hymns after eating and before Δια τουτων εαυτον ενοποιει τω going to rest, and prayers θειω χορω εκ της συνεχους again at night. By these he μνημης, εις αειμνηστον θεωριαν unites himself to the heavenly εντεταγμενος. Τι δε; ου chorus by a perpetual meτην αλλην θυσιαν την κατα morial, being enrolled in their τους δεομενους επιδοσιν ever present contemplation. δογματων και χρηματων, γινω- But does he not recognize σκεις και μαλα. Αλλα τη δια another sacrifice, the giving στοματος ευχη ου πολυλογω both of instruction and money χρηται, παρα του Κυριου και τα to the destitute ? Most cerχρη αιτεισθαι μαθων.

Ey tainly. But he does not use παντι τοινυν τοπω, ουκ αντικρυς

with his mouth amany-worded δε, ουδε εμφανως τους πολλοις, prayer, having learnt what it ευξεται.

is needful to ask from the Lord. He will


therefore, in every place, but not right opposite to, nor openly before the multitude,

Believers offer up themselves as sacrifices.
Clem. Alex. Strom. Lib. vii.


707. Δι' ην αιτιαν, ου θυομεν For which cause, as it is εικότως ανενδεει το θεω, τω τα seemly, we do not sacrifice παντα τοις πασι παρεσχημενω. to God who wants nothing, Τον δ' υπερ ημων ιερευθεντα but who has given all things δοξαζομεν, σφας αυτους ιερευ- to all. But we glorify Him θεντες, εις δε το ανενδεες εκ του who offered a sacrifice for us, ανενδεους, και εις το απαθες εκ sacrificing our ownselves, &c. του απαθους. Μονη γαρ τη For God delights in our salvaημετερα σωτηρια ο θεος ηδεται. tion only. Ουτε θυσιαις, ουδε μεν αναθη The Deity is not invoked μασιν, ουδε αν δοξη και τιμη by sacrifices, nor indeed by καλειται το θειον, και παραγε- offerings, nor by glory and ται τοιουτοις τισι, αλλα

μονοις honour: he dispenses with τους καλους καγαθοις ανδρασι all such things ; but he maniφαινεται, οι το δικαιον ουκ αν fests himself only to the good ποτε προδωεν η φοβου ενεκεν and excellent, who have never απειλούμενου η δωρων υποσ- betrayed what is just, either χεσει μειζονων.

from the fear of menaced evil,

or from the promise of greater

gifts. .
The Christian sacrifice.
Clem. Αlex. Ped. Lib. iii.


261. Πως ουν θυσω τω Κυριω; How shall I sacrifice to the θυσια, φησι, τω Κυριω πνευμα Lord ? The sacrifce to the συντετριμμενον.

Πως ovv Lord, he says, is a contrite στεψω, η μυρω χρισω; η τι θυ- spirit. But how shall I μιασω το Κυριω; Ωσμη, φησιν, crown, or anoint with ointευωδιας τω θεω, καρδια δοξα- ment, or what incense shall I ζουσα τον πεπλακοτα αυτην. offer to the Lord ? The heart Ταυτα στεφη, και θυσιαι, και which glorifes its Maker, he αρωματα, και ανθη του θεου. says, is a sweet smelling odour.

These are the crowns, and sacrifices, and perfumes, and flowers of God.


BASIL. . We eat the flesh and blood of Christ by partaking of the

divine word and wisdom. Basilii,&c. Epist. viii. Tom. iii. p. 83. (Bened. edit. Paris. 1721.) Και τρωγων με, φησι,

For “he who eats me, he ζησεται δι' εμε. Τρωγομεν γαρ says, shall live by me.” For αυτου την σαρκα, και πινομεν


we eat his flesh and drink αυτου το αιμα, κοινωνοι γινομέ

his blood, being partakers νοι δια της ενανθρωπήσεως και through his incarnation and της αισθητης ζωης του λογου perceptible life of the word και της σοφιας. Σαρκα γαρ

and of wisdom. For he

called all his mystical 80αιμα

πασαν αυτου την μυστικην επιδημιαν ωνομασε, ourning flesh and blood, and και την εκ πρακτικης και φυσι

he signified the teaching κης και θεολογικης συνεστωσαν

which was involved in his διδασκαλιαν εδηλωσε, δι' ης practical and physical and τρεφεται ψυχη, και προς την theological (life, Or sojournτων οντων τεως θεωριαν παρα

ing, or teaching)* by which σκευαζεται. Και τουτο εστι το

the soul is nourished, and εκ του ρητου ισως δηλουμενον.

is prepared meanwhile for
the contemplation of the
things that exist, and this,
perhaps, is manifested by

that saying.
* Either ζωη, or επιδημια, or διδασκαλια must be understood.

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