Clement of Alexandria · a new plain-English translation from the original language
The one, then, who has received forgiveness of sins must no longer sin. For upon the first and only repentance of sins — this would be the repentance for the sins that existed before, in the pagan and former life, I mean the life lived in ignorance — repentance is at once set before those who are called, the repentance that cleanses the seat of the soul from its transgressions, so that faith might be laid as a foundation. But the Lord, being a knower of hearts and foreknowing the things to come, foresaw from the beginning both the changeableness of man and the fickle and cunning nature of the devil, how, being jealous over man's forgiveness of sins, he would fasten upon the servants of God certain occasions of sin, prudently working his mischief, so that they too might fall together with him.
He gave, then, yet another repentance, a second one, to those who even while in the faith fall into some transgression, being rich in mercy, so that if anyone should be tempted after his calling, being overpowered and outwitted, he might receive one further repentance, not to be repented of again. For if we sin willingly after having received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment and a fierceness of fire that is about to devour the adversaries. But repentances that are continuous and repeated one upon another for sins differ in nothing from those who have never trusted whatsoever, except only in this, that they are conscious that they are sinning; and I do not know which of the two is worse — to sin knowingly, or, having repented of what one has sinned, to transgress again in the same things; for on both counts the sin is shown to be culpable, the one condemned by the doer of lawlessness for its being committed, the other by one who, foreknowing what is about to be done, still undertakes it as base. And the one perhaps gratifies wrath and pleasure, not being ignorant of whom he gratifies; but the other, repenting of what he gratified, then running back again into pleasure, joins himself to the one who sins willingly from the very start; for whoever, having repented of a thing, does it again, does it having condemned what he does.
This he does willingly. The one, then, who has set out toward the faith from among the nations and from that former manner of life, has obtained once for all the forgiveness of sins; but the one who sins even after this, and then repents, even if he obtains forgiveness, ought to feel shame, no longer being washed unto the forgiveness of sins. For one must leave behind not only the idols which he formerly worshipped as divine, but also the works of the former life, being one begotten anew, not from blood, nor from bodily desire, but from spirit — which would mean not repenting again for having been carried into the same transgression; for to repent often is, on the contrary, a practice of sins, and a readiness for backsliding born of lack of discipline.
It is, then, a semblance of repentance, not repentance, to ask forgiveness often for the same things we often transgress; but righteousness cuts straight paths that are blameless, the scripture cries out. And again: the righteousness of the blameless man shall make straight his way. Yes indeed, as a father has compassion on his sons, so has the Lord had compassion on those who fear him, David writes; those who sow, then, in tears shall reap in gladness — of those who confess in repentance; for blessed are all who fear the Lord. Do you see the blessing akin to those in the gospel? Fear not, it says, when a man grows rich, and when his household's splendor increases; for he shall not take all things with him when he dies, nor shall his glory go down with him. But I, in your mercy, will enter into your house, I will worship toward your holy temple in fear of you. Lord, guide me in your righteousness.
An impulse, then, is a movement of the mind toward something or away from it; but passion is an impulse that is excessive, or that oversteps the measures set by reason, or an impulse carried out of bounds and disobedient to reason; passions, then, are a movement of the soul contrary to nature, in disobedience to reason (and this defection and standing-outside-oneself and disobedience are within our own power, just as obedience too is within our own power; wherefore also such things are judged as voluntary); indeed, if one should examine each of the passions one by one, he would find them to be irrational appetites.
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