TRV
Clement of Alexandria
Ante-Nicene · to AD 325
904 passages across 53 books of the Bible · Who was this?
On John
20 of 67-
John 17:25-26
And that He who alone is God is also alone and truly righteous, our Lord in the Gospel itself shall testify, saying "Father, I will that they also whom Thou hast given Me be with Me where I am; that they may behold My glory, which Thou hast given Me: For Thou lovedst Me before the foundation of the world. O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared to them Thy name, and will declare it." This is He "that visits the iniquities of the fathers upon the children, to them that hate Him, and shows mercy to those that love Him."
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John 18:28
Accordingly therefore, on the fourteenth day, when also Jesus suffered, the chief priests and scribes, bringing him early in the morning to Pilate, did not enter the Praetorium so that they might not be defiled but instead might without hindrance eat the Passover in the evening. By this precise reckoning of the days all the Scriptures agree, and the Gospels are harmonious. The resurrection also bears further witness. He rose on the third day, which is the first day of the weeks of harvest on which it was ordained that the priest should offer the sheaf.
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John 19:2
The Lord’s crown of thorns prophetically pointed to us who once were barren but are placed around him through the church of which he is the head. But it is also a type of faith, of life in respect to the substance of the wood, of joy in respect to the appellation of crown, of danger in respect to the thorn. For there is no approaching the Word without blood.… They crowned Jesus raised up high, testifying to their own ignorance.… This crown is the flower of those who have believed on the glorified One, but it covers with blood and chastises those who have not believed. It is a symbol, too, of the Lord’s successful work, he having borne on his head (the princely part of his body) all our iniquities by which we were pierced. For he by his own passion rescued us from offenses and sins and other thorns. And having destroyed the devil, deservedly said in triumph, “O Death, where is your sting?”
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John 19:17
Isaac (for the narrative may be interpreted otherwise) is a type of the Lord, a child as a son. For he was the son of Abraham, as Christ was the Son of God, and a sacrifice as the Lord, but he was not immolated as the Lord. Isaac only bore the wood of the sacrifice, as the Lord the wood of the cross. And he laughed mystically, prophesying that the Lord should fill us with joy, who have been redeemed from corruption by the blood of the Lord. Isaac did everything but suffer, as was right, yielding the precedence of suffering to the Word. Furthermore, there is an intimation of the divinity of the Lord with his not being slain. For Jesus rose again after his burial, having suffered no harm, like Isaac released from sacrifice.
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John 19:34
The sacred vine produced the prophetic cluster. This was a sign to them, after they had been trained from wandering to [find] their rest. The sacred vine represented the great cluster of the Word, bruised for us. For the blood of the grape—that is, the Word—desired to be mixed with water, as his blood is mingled with salvation. And the blood of the Lord is twofold. For there is the blood of his flesh, by which we are redeemed from corruption. And there is the spiritual blood, that by which we are anointed. And to drink the blood of Jesus is to become a partaker of the Lord’s immortality with the Spirit as the enervating principle of the Word, as blood is of flesh. Accordingly, as wine is blended with water, so is the Spirit with humankind. And the one, the mixture of wine and water, nourishes the faith; while the other, the Spirit, brings us to immortality. And the mixture of both, of the water and of the Word, is called Eucharist, renowned and glorious grace. And they who by faith partake of it are sanctified both in body and soul. For the Father’s will has mystically compounded the…
The sacred vine produced the prophetic cluster. This was a sign to them, after they had been trained from wandering to [find] their rest. The sacred vine represented the great cluster of the Word, bruised for us. For the blood of the grape—that is, the Word—desired to be mixed with water, as his blood is mingled with salvation. And the blood of the Lord is twofold. For there is the blood of his flesh, by which we are redeemed from corruption. And there is the spiritual blood, that by which we are anointed. And to drink the blood of Jesus is to become a partaker of the Lord’s immortality with the Spirit as the enervating principle of the Word, as blood is of flesh. Accordingly, as wine is blended with water, so is the Spirit with humankind. And the one, the mixture of wine and water, nourishes the faith; while the other, the Spirit, brings us to immortality. And the mixture of both, of the water and of the Word, is called Eucharist, renowned and glorious grace. And they who by faith partake of it are sanctified both in body and soul. For the Father’s will has mystically compounded the divine mixture, man, by the Spirit and the Word. For in truth, the spirit is joined to the soul, which is inspired by it. And the flesh, by reason of which the Word became flesh, is joined to the Word. -
John 20:29
Faith, then, is not established by demonstration. "Blessed therefore those who, not having seen, yet have believed.".
Now the followers of Basil ides regard faith as natural, as they also refer it to choice, -
John 21:5
Pedagogy is the training of children, as is clear from the word itself. It remains for us to consider the children whom Scripture points to and then to give the Paedagogue charge of them. We are the children. In many ways Scripture celebrates us and describes us in many different figures of speech, giving variety to the simplicity of the faith by diverse names. Accordingly, in the Gospel, “the Lord, standing on the shore, says to the disciples”—they happened to be fishing—“and called aloud, ‘Children, have you no fish?’ ” In this way he addresses those who were already in the position of disciples as children … setting before us, for our imitation, the simplicity that is in children.