Clement of Alexandria, Miscellanies 13

He never recalls those who have sinned against him; he simply forgives them. That is why he can pray justly, saying, "Forgive us, for we also forgive" — because forgiving is one of the very things God wills: to desire nothing, to hate no one, since all humanity is the work of a single divine will. And our Savior, wanting the gnostic to be "perfect as the heavenly Father" (Matt. 5:48) — that is, Himself — says, "Come, children, listen to me; I will teach you the fear of the Lord" (Ps. 34:11). He does not intend the gnostic still to need help mediated through angels, but to become worthy of receiving aid directly from Himself. And is the gnostic to have a guard through obedience? Such a person demands this from the Lord; he does not merely ask. Even on behalf of needy brothers, the gnostic will not petition for a surplus of wealth to distribute, but will pray to become himself the provision of whatever they lack. For the gnostic gives his prayer to those in need, and through that prayer supplies their want unknowingly and without pride.

Therefore poverty, sickness, and similar trials are often brought as instruction, for the correction of past failures and for the return to a right path in the future. The gnostic, who possesses the distinctive gift of knowledge, seeks relief from these afflictions not from vainglory but simply because he is a gnostic; and so he himself works the good, becoming an instrument of God's goodness. The traditions report that the apostle Matthew said of each situation: "If a neighbor of the elect sins, the elect has sinned; for if he had conducted himself as the Word dictates, his neighbor would have been restrained from sinning by the warning of his life." What then shall we say of the gnostic himself? "Do you not know that you are a temple of God?" (1 Cor. 3:16), says the apostle. The gnostic is therefore divine and already holy, bearing God and borne by God. Scripture immediately presents sin as something alien, handing over those who have fallen to the aliens, and saying, "Do not look with desire upon an alien woman" (cf. Prov. 6:25); it declares sin to be utterly alien and contrary to the nature of the temple of God. The temple is both great, as the Church, and small, as the person who guards the seed of Abraham. Hence the one who has God resting in him will not desire anything else. At once he leaves behind every hindrance and, rising above all the matter that distracts him, cuts through the heavens by means of knowledge. Passing through the spiritual substances and every rule and authority, he touches the highest thrones, straining toward that alone which he has known. Having blended the dove with the serpent, he lives perfectly and with a clear conscience, weaving faith with hope toward the expectation of what is to come.

For he is aware of the gift he has received, having become worthy to obtain it and having been transferred from slavery into adoption. Walking in step with knowledge, he fulfills the works worthy of grace, displaying the deeds; for works follow knowledge as the shadow follows the body. Consequently he is not disturbed by anything that happens, nor does he suspect any event that occurs for his benefit within the divine economy; he is not even ashamed to die, conscious that he will appear before the authorities with a clear conscience, having cleansed every stain from his soul. Knowing full well that it will be far better for him after his departure, he never prefers the pleasant or the immediately advantageous over the economy, but trains himself through the commandments so that he may be well-pleasing to the Lord in all things and commended even by the world. Since all things stand fast upon the one Almighty God, he says, "The Son of God came to his own, and his own did not receive him" (John 1:11). Therefore, in his use of worldly things he not only gives thanks and marvels at creation, but by using them as he ought he is himself commended. For his goal is to advance through gnostic activity according to the commandments into contemplation. From this point onward, harvesting the provisions for contemplation through knowledge and embracing the magnitude of knowledge with greatness of soul, he presses on toward the holy reward of transference. For he has heard the psalm saying, "Walk about Zion, go around her, number her towers" (Ps. 48:12–13); this means, I think, that those who have received the Word in a lofty way will become lofty as towers and will stand firm in both faith and knowledge.