The Praises of Martyrdom- Clement of Alexandria

Christians around the world are faced with death often, and have given their lives for the sake of the Kingdom of God. They are hated by men and women who love this present world, which is in decay, depletion, and headed for a certain death. I have been blessed to live in peace all of these years, and I desire to live in peace the rest of my days (1 Thessalonians 4:11). That being said, there is a growing hostility toward us in the United States. Men and women are driven more by their lusts rather than a love for their neighbor. There is little toleration for anything that opposes the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:16). They not only want to force us to comply with their sin, but they also want to destroy our children with this devilish poison. Hostility is growing, and while I pray that it will decline, I must be ready. Are you? Clement of Alexandria (150-215 A.D.) lived in a time where Christians were burned, tortured, thrown to hungry lions, sawn in half, crucified, buried alive, and mangled beyond humanity. These words below I think will be good for your reflection and preparation. That way, we can say with Paul: "for me to live is Christ, and to die is gain." (Philippians 1:21)
CHAPTER IV.—THE PRAISES OF MARTYRDOM. When, as is reasonable, the gnostic, when disturbed, obeys easily, and gives up his body to him who asks; and, previously depriving himself of the affections of this body, not insulting the tempter, but rather, in my opinion, training him and convincing him,— “From what honor and what extent of wealth fallen,”
as says Empedocles (meaning: balance, consistent, constant glory), here for the future he walks with mortals. He, in truth, bears witness to himself that he is faithful and loyal towards God; and to the tempter, that he in vain envied him who is faithful through love; and to the Lord, of the inspired persuasion in reference to His doctrine, from which he will not depart through fear of death; further, he confirms also the truth of preaching by his deed, showing that God to whom he hastes is powerful. You will wonder at his love, which he conspicuously shows with thankfulness, in being united to what is allied to him, and besides by his precious blood, shaming the unbelievers. He then avoids denying Christ through fear by reason of the command; nor does he sell his faith in the hope of the gifts prepared, but in love to the Lord he will most gladly depart from this life; perhaps giving thanks both to him who afforded the cause of his departure thus, and to him who laid the plot against him, for receiving an honorable reason which he himself furnished not, for showing what he is, to him by his patience, and to the Lord in love, by which even before his birth he was manifested to the Lord, who knew the martyr’s choice. With good courage, then, he goes to the Lord, his friend, for whom he voluntarily gave his body, and, as his judges hoped, his soul, hearing from our Savior the words of poetry, “Dear brother,” by reason of the similarity of his life. We call martyrdom perfection, not because the man comes to the end of his life as others, but because he has exhibited the perfect work of love. And the ancients admire the death of those among the Greeks who died in war, not that they advised people to die a violent death, but because he who ends his life in war is released without the dread of dying, severed from the body without experiencing previous suffering or being crippled in his soul, as the people that suffer in diseases. For they depart in a state of unmanliness and desiring to live; and therefore they do not yield up the soul pure, but bearing with it their lusts like weights of lead; all but those who have been apparent in virtue. Some die in battle with their lusts, these being in no respect different from what they would have been if they had wasted away by disease. If the confession to God is martyrdom, each soul which has lived purely in the knowledge of God, which has obeyed the commandments, is a witness both by life and word, in whatever way it may be released from the body,—shedding faith as blood along its whole life till its departure. For instance, the Lord says in the Gospel, “Whosoever shall leave father, or mother, or brethren,” and so forth, “for the sake of the Gospel and my name,” he is blessed; not indicating simple martyrdom, but the gnostic  martyrdom, as of the man who has conducted himself according to the rule of the Gospel, in love to the Lord (for the knowledge of the Name and the understanding of the Gospel point out the gnosis (knowledge), but not the bare designation), so as to leave his worldly kindred, and wealth, and every possession, in order to lead a life free from passion. “Mother” figuratively means country and sustenance; “fathers” are the laws of civil community: which must be disdained thankfully by the high-souled just man; for the sake of being the friend of God, and of obtaining the right hand in the holy place, as the Apostles have done. Then Heraclitus (meaning: splendid, famous, glorious) says, “Gods and men honor those slain in battle;” and Plato in the fifth book of the Republic writes, “Of those who die in military service, whoever dies after winning renown, shall we not say that he is chief of the golden race? Most assuredly.” But the golden race is with the gods, who are in heaven, in the fixed sphere, who chiefly hold command in the providence exercised towards men. Now some of the heretics who have misunderstood the Lord, have at once an impious and cowardly love of life; saying that the true martyrdom is the knowledge of the only true God (which we also admit), and that the man is a self-murderer and a suicide who makes confession by death; and cite other similar sophisms of cowardice. To these we shall reply at the proper time; for they differ with us in regard to first principles. Now we, too, say that those who have rushed on death (for there are some, not belonging to us, but sharing the name merely, who are in haste to give themselves up, the poor wretches dying through hatred to the Creator)—these, we say, banish themselves without being martyrs, even though they are punished publicly. For they do not preserve the characteristic mark of believing martyrdom, inasmuch as they have not known the only true God, but give themselves up to a vain death, as the Gymnosophists of the Indians (Gymnosophists is the name given by the Greeks to certain ancient Indian philosophers who pursued asceticism to the point of regarding food and clothing as detrimental to purity of thought and also even naked priests from Ethiopia.) to useless fire. But since these falsely named accuse the body, let them learn that the harmonious mechanism of the body contributes to the understanding which leads to goodness of nature. Wherefore in the third book of the Republic, Plato, whom they appeal to loudly as an authority that disparages generation, says, “that for the sake of harmony of soul, care must be taken for the body,” by which, he who announces the proclamation of the truth, finds it possible to live, and to live well. For it is by the path of life and health that we learn gnosis (knowledge). But is he who cannot advance to the height without being occupied with necessary things, and through them doing what tends to knowledge, not to choose to live well? In living, then, living well is secured. And he who in the body has devoted himself to a good life, is being sent on to the state of immortality.

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