A Source Book for Ancient Church History - Mirrors

56 A Source Book for Ancient Church Historymore, but to live in purity. Since, however, you inquire diligentlyinto all things, I will point out this also to you, not as givingoccasion for error to those who are to believe, or have latelybelieved, in the Lord. For those who have now believed andthose who are to believe have not repentance of their sins, butthey have remission of their former sins. For to those who havebeen called before these days the Lord has set repentance. Forthe Lord, who knows the heart and foreknows all things, knewthe weakness of men and the manifold wiles of the devil, thathe would inflict some evil on the servants of God and would actwickedly against them. The Lord, therefore, being merciful, hashad mercy on the works of His hands and has set repentance forthem; and has intrusted to me the power over this repentance.And therefore I say unto you,” he said, “that if after that greatand holy calling any one is tempted by the devil and sins, he hasone repentance. But if thereupon he should sin and then repent,to such a man his repentance is of no benefit; for with difficultywill he live.” 23[045]§ 16. Moral Ideas in the Post-Apostolic PeriodChristians were convinced that their religion made the highestpossible moral demands upon them. They were to live in theworld, but remain uncontaminated by it (cf. supra, § 11). Thisbelief even candid heathen were sometimes forced to admit (cf.Pliny's correspondence with Trajan, supra, § 7). The moralityof the Christians and the loftiness of their ethical code werecommon features in the apologies which began to appear in thepost-apostolic period (cf. The Apology of Aristides, infra, § 20,23 This passage is quoted at length by Clement of Alexandria, Stromata, II,12, 13.