Migne Reading Room
PG 1 · cols. 183–198
D. Hefelii praefatio (cols 183-198; 195-198 missing from the scan)
Editors' preface
DE DUABUS EPISTOLIS CLEMENTIS ROMANI.
ON THE TWO EPISTLES OF CLEMENT OF ROME.
(HEFELE, Patrum apostolicorum Opera, Tubingae, 1842, in-8°.)
(HEFELE, Works of the Apostolic Fathers, Tübingen, 1842, in octavo.)
I. Clementem Romanum eumdem esse cum eo, quem S. Paulus in Ep. ad Philipp. IV, 3, laudibus effert, jam Origenes, Eusebius, Epiphanius, Hieronymus et alii veterum affirmarunt. Quod si res ita se habet, facile apparet, Clementem S. Pauli, Philippis in Macedonia secundo itinere apostolico a. 53-55 (cfr. Act. XVI) Evangelium praedicantis, socium ac coadjutorem optime meritum fuisse.
I. That Clement of Rome is the same as he whom St Paul extols with praises in the Epistle to the Philippians 4:3, Origen, Eusebius, Epiphanius, Jerome and others of the ancients already affirmed. And if the matter stands so, it is readily apparent that Clement was a most deserving companion and fellow helper of St Paul when he was preaching the Gospel at Philippi in Macedonia on his second apostolic journey, in the years 53-55 (cf. Acts 16).
Chrysostomus in Commentario ad I Timoth. suspicatur, Clementem, pariter ac Lucam et Timotheum, perpetuum itineris comitem divi Pauli fuisse.
Chrysostom, in his Commentary on 1 Timothy, conjectures that Clement, just like Luke and Timothy, was a constant travelling companion of the blessed Paul.
Mihi autem Clemens civis urbis Philippensium fuisse videtur, qui a Paulo, Philippis morante, conversus, ipse praeconem Evangelii in opere apostolico optime adjuvit, Paulo autem abeunte, domi remansit, inter suos Christi causam agens.
To me, however, Clement seems to have been a citizen of the city of the Philippians, who, converted by Paul while he was staying at Philippi, himself gave the herald of the Gospel excellent help in the apostolic work, but when Paul departed remained at home, pleading the cause of Christ among his own people.
Pluribus conjectura nostra probari potest.
Our conjecture can be supported by several considerations.
a) Cum Paulus Philippos properaret, neminem nisi Silam, Timotheum et Lucam comitem habuisse videtur. Cfr. Act. XVI.
a) When Paul was hastening to Philippi, he seems to have had no one as companion except Silas, Timothy and Luke. Cf. Acts 16.
b) Nullibi sacra Scriptura Clementis meminit, apostolum Paulum in itineribus comitantis.
b) Nowhere does sacred Scripture mention Clement as accompanying the apostle Paul on his journeys.
c) Ex Philipp. IV, 3, clare apparet, tempore primae Pauli captivitatis Romanae Clementem Philippis degisse.
c) From Philippians 4:3 it is clearly apparent that at the time of Paul's first Roman captivity Clement was living at Philippi.
d) Philipp. IV, 3, Clementis non aliter fit mentio, ac eorum, qui cives Philippenses absque dubio fuerunt.
d) In Philippians 4:3 Clement is mentioned in no other way than those who were without doubt citizens of Philippi.
Quando, ubi et quonam genere ortus fuerit Clemens noster, nescimus. Liber pontificalis, catalogi Romanorum pontificum, S. Eucherius Lugdunensis et Breviarium Romanum ex Recognitionibus et homiliis pseudoclementinis fabulosam illam receperunt narrationem, quae Clementi genus Romae senatorium, patremque Faustinum ex stirpe Caesarum vindicat. Talia refutatione non indigent.
When, where and of what stock our Clement was born, we do not know. The Liber pontificalis, the catalogues of the Roman pontiffs, St Eucherius of Lyons and the Roman Breviary have taken over from the Recognitions and the pseudo-Clementine homilies that fabulous story which claims for Clement a senatorial family at Rome and a father, Faustinus, of the line of the Caesars. Such things need no refutation.
Tillemontius (Mémoires II, p. 149) ex prima Clementis epistola, cap. 4 (πατὴρ ἡμῶν Ἰακώβ) collegit, virum nostrum apostolicum ex stirpe Judaica
Tillemont (Mémoires II, p. 149) gathered from the first epistle of Clement, ch. 4 ("our father Jacob"), that our apostolic man from Jewish stock
Editors' notes and page, col. 183
Footnotes
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Καὶ ἐρωτῶ καὶ σὲ, σύζυγε γνήσιε· συλλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησάν μοι, μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς.
And I ask you also, true yokefellow: help those women, who struggled together with me in the gospel, along with Clement too and the rest of my fellow workers, whose names are in the book of life.
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In Joan. I, 29, Opp. t. IV, p. 153, ed. BB.
On John 1:29, Works, vol. IV, p. 153, Benedictine edition.
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H. E. III, 15.
Ecclesiastical History III, 15.
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Haeres. 26, n. 6.
Heresies 26, no. 6.
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Catal. script. eccl., c. 15. Opinionem hanc impugnant Gieseler, Lehrb. d. Kirchengesch. I, 121, Guerike, Handb. d. K. G. I, 167 et alii, ad quorum augendam dubitationem magnum Jacobsonus accedere putat pondus ex eo, quod Irenaeus, qui omni laude Clementem nostrum cumulat, de tali ac tanto testimonio (Philipp. IV, 3) ne verbum quidem habeat.
Catalogue of Ecclesiastical Writers, ch. 15. This opinion is attacked by Gieseler, Lehrbuch der Kirchengeschichte I, 121, Guerike, Handbuch der Kirchengeschichte I, 167, and others; and Jacobson thinks great weight is added to their doubt by the fact that Irenaeus, who heaps every praise upon our Clement, has not so much as a word about so great and weighty a testimony (Phil. 4:3).
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Page
- running head: 183 AD S. CLEMENTEM I PAPAM 184
- marginal letters: A ‹I. Clementem Romanum eumdem esse cum eo,›; B ‹stolico optime adjuvit, Paulo autem abeunte, domi›; C ‹mens noster, nescimus. Liber pontificalis, catalogi›; D ‹(2) In Joan. I, 29› (in the foot notes)
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- other: Editors' prose (Hefele's preface), set as this unit's text. The caption and its sub-caption run across both columns of the page; completed from the col. 184 top image and set once here. The last word is split at the break (Ju-|daica); set whole here from col. 184's first line. Foot note calls (1)-(5) removed from the text; foot notes 1-5 stand at the foot of this column (note 5 runs on under col. 184) and are not set in this file. The medial beta of Ἰακώβ is printed in its curled form (ϐ); set as β.
esse editum. Ipsi primum accessit Coutantius in celeberrima sua editione Epistolarum Romanorum pontificum, t. I, p. 11; postea vero (l. c. p. 41) vir doctissimus suam mutavit sententiam. Tillemontii sententiam amplexus est Herm. Venema, ut exinde argumentum deduceret contra epistolam posteriorem, cujus scriptor origine gentilem aperte se prodit.
was sprung. Coustant at first agreed with him in his most celebrated edition of the Letters of the Roman Pontiffs, vol. I, p. 11; but afterwards (in the place cited, p. 41) that most learned man changed his opinion. Hermann Venema embraced Tillemont's opinion, in order to draw from it an argument against the later epistle, whose writer plainly shows himself a gentile by origin.
Tillemontius addere poterat, Clementem non solum cap. 4, sed et cap. 31 (ὁ πατὴρ ἡμῶν Ἀβραάμ) patriarcham Judaeorum patrem nostrum appellare.
Tillemont could have added that Clement, not only in ch. 4 but also in ch. 31 ("our father Abraham"), calls a patriarch of the Jews our father.
Praeterea Clemens c. 55 de amore erga patriam disputans, exemplis gentium prolatis, ad exempla eorum procedit, quos, ut dicit, inter nos cognovimus. Quibus cum judaicas mulieres, Judith et Esther, ascribere videatur, ipse in ortus judaici suspicionem incurrit.
Moreover Clement, discussing in ch. 55 love towards one's country, after bringing forward examples from the gentiles, goes on to the examples of those whom, as he says, we have known among ourselves. Since he seems to count among these the Jewish women Judith and Esther, he himself falls under suspicion of Jewish birth.
Sed non valde gravia haec sunt argumenta. Notum enim est, et alios Patres, quos e gentibus ortos esse nemo nescit, justas Veteris Testamenti personas suis ascribere majoribus. E. g. Theophilus lib. III ad Autol., n. 24, scribit: Ἀβραὰμ ὁ πατριάρχης ἡμῶν, n. 27: Ἀβραὰμ τοῦ προπάτορος ἡμῶν, et n. 94: Δαβὶδ ὁ πρόγονος ἡμῶν.
But these arguments are not very weighty. For it is well known that other Fathers too, whom everyone knows to have been sprung from the gentiles, count the just persons of the Old Testament among their own ancestors. For example, Theophilus, book III To Autolycus, n. 24, writes: "Abraham our patriarch"; n. 27: "of Abraham our forefather"; and n. 94: "David our ancestor".
Quod autem memorata capitis 55 exempla attinet, monendum praeterea, Clementem fortasse primum e gentibus, tum e Christianis, denique e Judaeis exempla amoris patriae protulisse.
As for the examples of chapter 55 just mentioned, it should further be observed that Clement perhaps brought forward examples of love of country first from the gentiles, then from the Christians, and finally from the Jews.
Clementem, apostolorum discipulum, a Clemente Alexandrino Apostoli nomine insignitum, Romanae Ecclesiae fuisse episcopum, unanimes tradunt veteres; sed quotus ordine Romanam insederit cathedram, vetus et adhuc sub judice lis est.
That Clement, a disciple of the apostles, distinguished by Clement of Alexandria with the name of Apostle, was bishop of the Roman Church, the ancients hand down with one voice; but what place in the order he held when he occupied the Roman see is an old dispute and one still before the judge.
1. Clementem immediatum Petri successorem fuisse, plerique Latinorum priscis jam temporibus, teste Hieronymo, affirmarunt.
1. That Clement was the immediate successor of Peter, most of the Latins already in early times affirmed, as Jerome testifies.
Eum a Petro ipso fuisse ordinatum, Tertullianus addit. Hieronymus ipse, quamvis in Catalogo Clementem Lino et Anacleto postposuerit, postea sententiam mutasse, caeterisque Latinis accessisse
That he was ordained by Peter himself, Tertullian adds. Jerome himself, although in the Catalogue he placed Clement after Linus and Anacletus, afterwards to have changed his opinion and to have joined the other Latins
Editors' notes and page, col. 184
Footnotes
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Strom. IV, 17, p. 609, ed. Pott.
Stromata IV, 17, p. 609, Potter's edition.
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(7) ‹anchor: teste Hieronymo› · call in col 184
Catal. scipt. eccl., c. 15: Clemens... quartus post Petrum Romae episcopus; siquidem secundus Linus fuit, tertius Anacletus, tametsi plerique Latinorum secundum post Petrum apostolum putent fuisse Clementem.
Catalogue of Ecclesiastical Writers, ch. 15: Clement... the fourth bishop of Rome after Peter; for Linus was the second and Anacletus the third, although most of the Latins think that Clement was the second after the apostle Peter.
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De praescript. haer., c. 32: Romanorum (Ecclesia) Clementem a Petro ordinatum edit.
On the Prescription of Heretics, ch. 32: The (Church) of the Romans puts forward Clement as ordained by Peter.
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Page
- running head: 183 AD S. CLEMENTEM I PAPAM 184
- marginal letters: A ‹daica esse editum. Ipsi primum accessit Coutan-›; B ‹ther, ascribere videatur, ipse in ortus judaici su-›; C ‹Alexandrino Apostoli nomine insignitum›; D ‹(7) Catal. scipt. eccl., c. 15› (in the foot notes)
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- other: Editors' prose (Hefele's preface), set as this unit's text. The column's first printed word is "daica", the end of "Ju-daica" split at the break; it is set whole at the end of col. 183, so this file begins at "esse". The page caption (full width) is set once in col. 183. Foot note calls (6)-(8) removed; the end of note 5 and notes 6-8 stand at the foot of this column and are not set in this file. UNSURE: "n. 94" (Theophilus) is read as printed; the numeral may be a misprint in Migne but cannot be settled from the page. Medial beta in Ἀβραάμ, Ἀβραὰμ, Δαβὶδ is printed in its curled form (ϐ); set as β. The column ends mid-sentence.
videtur, scribens: Et Clemens, vir apostolicus, qui post Petrum Romanam Ecclesiam rexit, scribit ad Corinthios.
seems, writing: And Clement, an apostolic man, who ruled the Roman Church after Peter, writes to the Corinthians.
2. Clementem nostrum Lino demum successisse censent Augustinus, Optatus Milevitanus, Constitutiones apostolorum et Catalogus Romanorum pontificum, a Bollandistis in Propylaeo mensis Maii evulgatus.
2. That our Clement succeeded only after Linus is the judgement of Augustine, Optatus of Milevis, the Apostolic Constitutions and the Catalogue of the Roman pontiffs published by the Bollandists in the Propylaeum of the month of May.
3. Denique non Linum solum, sed et Cletum seu Anacletum ante Clementem nostrum Romanae Ecclesiae gubernacula tenuisse, Irenaeus contendit: Θεμελιώσαντες οὖν καὶ οἰκοδομήσαντες οἱ μακάριοι Ἀπόστολοι τὴν Ἐκκλησίαν, Λίνῳ τὴν τῆς ἐπισκοπῆς λειτουργίαν ἐνεχείρισαν. Τούτου τοῦ Λίνου Παῦλος ἐν ταῖς πρὸς Τιμόθεον Ἐπιστολαῖς μέμνηται· διαδέχεται δὲ αὐτὸν Ἀνέγκλητος· μετὰ τοῦτον δὲ τρίτῳ τόπῳ ἀπὸ τῶν Ἀποστόλων τὴν ἐπισκοπὴν κληροῦται Κλήμης, ὁ καὶ ἑωρακὼς τοὺς μακαρίους Ἀποστόλους, καὶ συμβεβληκὼς αὐτοῖς, καὶ ἔτι ἔναυλον τὸ κήρυγμα τῶν Ἀποστόλων, καὶ τὴν παράδοσιν πρὸ ὀφθαλμῶν ἔχων κ. τ. λ.
3. Finally, that not Linus only but also Cletus or Anacletus held the helm of the Roman Church before our Clement, Irenaeus maintains: "The blessed Apostles, then, having founded and built up the Church, entrusted to Linus the ministry of the episcopate. Of this Linus Paul makes mention in the Epistles to Timothy; and Anencletus succeeds him; and after him, in the third place from the Apostles, Clement obtains the episcopate, who had both seen the blessed Apostles and conversed with them, and had the preaching of the Apostles still sounding in his ears and the tradition before his eyes," and so on.
Cum Irenaeo stat Eusebius (H. E. III, 13, 15, 34), docens, Linum ab anno 68 usque ad an. 80, Anencletum 80-92, Clementem 92-101 p. Ch. n. sedem Romanam tenuisse.
With Irenaeus stands Eusebius (Ecclesiastical History III, 13, 15, 34), teaching that Linus held the Roman see from the year 68 to the year 80, Anencletus 80-92, Clement 92-101 after the birth of Christ.
Eamdem sententiam Hieronymus in Catalogo scriptorum ecclesiasticorum c. 15 tuebatur, ut supra vidimus.
Jerome upheld the same opinion in the Catalogue of Ecclesiastical Writers, ch. 15, as we saw above.
4. Varias has sententias ita componebant viri docti et priscorum et recentiorum temporum, ut conjicerent, Linum et Cletum viventibus adhuc apostolis Paulo et Petro Romanorum fidelium fuisse antistites; Clementem autem, illis fortasse defunctis, seu sub Nerone martyrio coronatis, a Petro, ad mortem properante, Romanae Ecclesiae episcopum esse ordinatum.
4. Learned men of both early and more recent times used to reconcile these differing opinions by conjecturing that Linus and Cletus were overseers of the Roman faithful while the apostles Paul and Peter were still living; but that Clement, when those two had perhaps died or been crowned with martyrdom under Nero, was ordained bishop of the Roman Church by Peter as he was hastening towards death.
Hanc sententiam tuiti sunt
This opinion has been upheld by
α) Rufinus (Praef. in S. Clementis Recognit.): Cujus rei hanc accepimus esse rationem, quod Linus et Cletus fuerunt quidem ante Clementem episcopi in urbe Roma, sed superstite Petro, videlicet, ut illi episcopatus curam gererent, ipse vero apostolatus impleret officium. Sicut invenitur etiam apud Caesaream fecisse; ubi cum ipse esset praesens, Zachaeum tamen a se ordinatum habebat episcopum. Et hoc modo utrumque verum videbitur: ut et illi ante Clementem numerentur episcopi, et Clemens tamen post obitum Petri docendi susceperit sedem.
α) Rufinus (Preface to the Recognitions of St Clement): Of this matter we have received the following as the explanation: that Linus and Cletus were indeed bishops in the city of Rome before Clement, but while Peter was still alive, namely so that they might bear the care of the episcopate while he himself fulfilled the office of the apostolate. Just as he is found to have done at Caesarea also, where, although he himself was present, he nevertheless had Zacchaeus, ordained by himself, as bishop. And in this way both things will be seen to be true: that those men are numbered as bishops before Clement, and that Clement nevertheless took up the chair of teaching after Peter's death.
β) Chronicon Damasi: Nisi tempora pontificatus Lini atque Cleti sub spatio praesulatus B. Petri
β) The Chronicle of Damasus: Unless the times of the pontificate of Linus and Cletus within the span of the presidency of blessed Peter
Editors' notes and page, col. 185
Footnotes
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In Isai. C. LII.
On Isaiah, ch. 52.
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Ep. 53 ad Generos.: Petro successit Linus, Lino Clemens, Clementi Anacletus.
Letter 53, to Generosus: Linus succeeded Peter, Clement succeeded Linus, Anacletus succeeded Clement.
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Lib. II: Cathedra una est; sedit prior Petrus, cui successit Linus, Lino Clemens, Clementi Anacletus.
Book II: The chair is one; Peter sat in it first, to whom Linus succeeded, Clement to Linus, Anacletus to Clement.
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Lib. VII, c. 46: Τῆς δὲ Ῥωμαίων Ἐκκλησίας Λῖνος μὲν ὁ Κλαυδίας πρῶτος ὑπὸ Παύλου, Κλήμης δὲ μετὰ τὸν Λίνου θάνατον ὑπ' ἐμοῦ Πέτρου δεύτερος κεχειροτόνηται.
Book VII, ch. 46: Of the Church of the Romans, Linus the son of Claudia was ordained first, by Paul; and Clement, after the death of Linus, was ordained second, by me, Peter.
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Adv. haer., l. III, c. 3, apud Euseb. H. E. V, 6.
Against Heresies, book III, ch. 3, in Eusebius, Ecclesiastical History V, 6.
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Cfr. supra not. (7).
Compare note (7) above.
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Indiculus Rom. Pontif. supra memoratus, Linum Capitone et Rufo coss. (i. e. a. 67, p. Ch.) e vivis decessisse annotat.
The short list of the Roman Pontiffs mentioned above notes that Linus departed this life in the consulship of Capito and Rufus (that is, in the year 67 after Christ).
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Page
- running head: 185 PROOEMIA VARIORUM. 186
- marginal letters: A ‹videtur, scribens : Et Clemens, vir apostolicus, qui›; B ‹δὲ αὐτὸν Ἀνέγκλητος· μετὰ τοῦτον δὲ τρίτῳ τόπῳ›; C ‹docti et priscorum et recentiorum temporum, ut›; D ‹cum ipse esset praesens, Zachaeum tamen a se›
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comprehenderis, non sibi consono respondebunt anni pontificum Romanorum annis imperatorum.
you include, the years of the Roman pontiffs will not answer in agreement to the years of the emperors.
γ) Beda venerabilis, Rabanus, Haymo et alii. Cfr. Coteler. ed. PP. apost., t. I, p. 492 et p. 387.
γ) The Venerable Bede, Rabanus, Haymo and others. Cf. Cotelier's edition of the Apostolic Fathers, vol. I, p. 492 and p. 387.
Conjecturae huic Eusebius obstat, docens, Clementem anno demum 92 sedem episcopalem ascendisse, 24 annis a morte S. Petri praeterlapsis, quorum 12 Lino, et pariter 12 Anencleto assignantur. Sed vix credam, Eusebium id, documentis fultum, scripsisse. Fortasse per traditionem ipsi innotuerat, Linum et Anencletum 12 annos Romanam rexisse Ecclesiam. Cum autem ipsum lateret, illos conjunctos, una cum vivente adhuc Petro, gubernacula tenuisse; fieri poterat, ut, Catalogum Irenaei respiciens, summa fiducia suam nobis proponeret computationem.
Against this conjecture stands Eusebius, who teaches that Clement ascended the episcopal see only in the year 92, twenty-four years having elapsed since the death of St Peter, of which twelve are assigned to Linus and likewise twelve to Anencletus. But I can hardly believe that Eusebius wrote this resting on documents. Perhaps it had become known to him by tradition that Linus and Anencletus ruled the Roman Church for twelve years. But since it was hidden from him that they held the helm jointly, together with Peter while he was still living, it could come about that, looking to the Catalogue of Irenaeus, he set his own reckoning before us with the utmost confidence.
5. Nec de Epiphanii conjectura taceamus, qui I Clem., c. 54, male interpretatus, Clementem, a Petro ordinatum, pacis causa cessisse Lino autumat; Lino autem successisse Cletum, Cleto Clementem resumpto pontificatu, arbitratur. Nos hanc quaestionem iterum attingemus, de tempore, quo I Clementis epistola scripta fuerit, disputantes.
5. Nor let us pass over in silence the conjecture of Epiphanius, who, having wrongly interpreted 1 Clement, ch. 54, asserts that Clement, ordained by Peter, gave way to Linus for the sake of peace; and he supposes that Cletus succeeded Linus, and Clement, resuming the pontificate, succeeded Cletus. We shall touch on this question again when we discuss the time at which the first epistle of Clement was written.
Jam de morte Clementis verba faciamus. Eusebius contendit, Clementem novem annos munere episcopali functum, tertio Trajani anno (101 p. Ch.) mortem obiisse. Ad ea autem, quae supra diximus, et infra dicemus, attendentes, novem quidem regiminis annos Clementi tribuimus (a. 68-77) cum Caveo, Dodwello, Fleurio et aliis; eum autem jam sub Vespasiano defunctum esse putamus. Qui vero Eusebio fidem habere velit, cum ipso credat oportet, brevi tempore, a. 101-153, non minus quam septem seu octo pontifices sedem Romanam ascendisse, quamvis una tantum persecutio hoc temporis spatium perturbasset.
Now let us speak of the death of Clement. Eusebius maintains that Clement, having discharged the episcopal office for nine years, met his death in the third year of Trajan (A.D. 101). But we, attending to what we have said above and shall say below, do indeed assign nine years of rule to Clement (the years 68-77), with Cave, Dodwell, Fleury and others; yet we think that he had already died under Vespasian. Whoever, on the other hand, wishes to trust Eusebius must believe with him that in a short time, the years 101-153, no fewer than seven or eight pontiffs ascended the Roman see, although only one persecution had disturbed this span of time.
Eusebius et Hieronymus (l. l. c. c.) mortem Clementis nulla de martyrio mentione instituta commemorant. Irenaeus quoque (III, 3), pontifices usque ad Eleutherium recensens, eorum quemquam martyrium passum praeter Telesphorum haud significat. A Rufino vero et Zosimo Clemens noster martyr appellatur.
Eusebius and Jerome (in the places cited) record the death of Clement without making any mention of martyrdom. Irenaeus too (III, 3), reviewing the pontiffs down to Eleutherius, does not indicate that any of them suffered martyrdom except Telesphorus. By Rufinus, however, and by Zosimus our Clement is called a martyr.
Ex Actis martyrii, sine dubio supposititiis, Lumperus historiam martyrii S. Clementis his verbis refert: « Clementem, a Mamertino, urbis praefecto, fidei causa accusatum, Trajanus in Chersonesum ultra Pontum Euxinum relegavit. Invenit vero ibi
From the Acts of his martyrdom, which are without doubt spurious, Lumper relates the story of the martyrdom of St Clement in these words: "Clement, accused on account of the faith by Mamertinus, prefect of the city, was banished by Trajan to the Chersonese beyond the Euxine Sea. But he found there
Editors' notes and page, col. 186
Footnotes
(16) ‹anchor: resumpto pontificatu, arbitratur› · call in col 186
Haeres. XXVII, n. 6.
Heresies 27, no. 6.
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(17) ‹anchor: martyr appellatur› · call in col 186
Lumper, Historia theologico-critica, t. I, p. 16.
Lumper, Historia theologico-critica, vol. I, p. 16.
(printed under page 92)
Page
- running head: 185 PROOEMIA VARIORUM. 186
- marginal letters: A ‹comprehenderis, non sibi consono respondebunt›; B ‹cula tenuisse; fieri poterat, ut, Catalogum Irenaei›; C ‹mortem obiisse. Ad ea autem, quae supra diximus,›; D ‹ficat. A Rufino vero et Zosimo Clemens noster›
- old-edition numerals: (none)
- other: Editors' prose (Hefele's preface), set as this unit's text. The column begins mid-sentence (the end of item β from col. 185) and ends mid-sentence inside a quotation. Foot note calls (16), (17) removed; foot notes 13-17 stand at the foot of this column and are not set in this file. UNSURE: "a. 101-153" read as printed; "martyr" has a damaged y in the scan but is legible.
ultra duo millia Christianorum, jam diu ad caedendi marmoris opus damnatorum. Inter maxima autem horum fidelium incommoda illud erat, quod sexto milliario aquam humeris suis deportare deberent. Pontifex autem eorum miseratione tactus, cum agni cujusdam ductu, ubi fons esset, cognovisset, eam, ut effoderent, Christianis ostendit. Quibus nequidquam laborantibus S. Clemens ipse eum locum levi ictu percussit, et fons illico exsiliit. Ad miraculi hujus famam tota provincia accurrente, cunctisque ad fidem traductis et baptizatis, intra anni spatium septuaginta ecclesiae constructae, idola omnia confracta, templa circumjacentis regionis diruta, omnesque luci usque ad trecenta milliaria in circuitu concisi fuere. Trajanus vero, ut tantum rei Christianae progressum sisteret, Clementem anchora ad collum ligata in mare demergi mandavit. At mari usque ad locum, quo Pontificis corpus jacebat, recedente, illud tumulo saxeo in templo quodam marmoreo conditum Christiani invenerunt. »
more than two thousand Christians, long since condemned to the work of quarrying marble. Now among the greatest hardships of these faithful was this, that they had to carry water on their own shoulders from the sixth milestone. But the Pontiff, touched with pity for them, when he had learned by the guidance of a certain lamb where a spring was, showed it to the Christians, that they might dig it out. As they laboured in vain, St Clement himself struck that place with a light blow, and a spring at once leapt forth. As the whole province ran together at the report of this miracle, and all were brought over to the faith and baptized, within the space of a year seventy churches were built, all the idols were broken in pieces, the temples of the surrounding region were pulled down, and all the groves for three hundred miles around were cut down. But Trajan, in order to halt so great an advance of the Christian cause, ordered Clement to be sunk in the sea with an anchor tied to his neck. Yet, when the sea drew back as far as the place where the Pontiff's body lay, the Christians found it laid in a tomb of stone within a certain temple of marble."
II. Clementis temporibus cum gravissima dissensio Corinthi exorta esset inter fratres, Ecclesia Romana luculentissimam epistolam Corinthiis scripsit, qua eos ad pacem concordiamque revocaret, et fidem illorum, et quam recens ab apostolis susceperant traditionem renovarent. Ita Irenaeus. Hanc epistolam nomine Ecclesiae Romanae Clementem nostrum scripsisse refert Eusebius; multique alii veterum hujus epistolae meminerunt. Sed ante saec. XVII omnes medii et inferioris aevi theologi hanc Patris apostolici epistolam deperditam lugebant.
II. When in the times of Clement a most grave dissension had arisen at Corinth among the brethren, the Roman Church wrote a most excellent epistle to the Corinthians, by which to recall them to peace and concord, and to renew their faith and the tradition which they had recently received from the apostles. So Irenaeus. That our Clement wrote this epistle in the name of the Roman Church, Eusebius reports; and many others of the ancients have made mention of this epistle. But before the seventeenth century all the theologians of the middle and later age lamented this epistle of the apostolic Father as lost.
Anno autem 1632 Cyrillus Lucaris, patriarcha Constantinopolitanus, Anglorum regi Carolo I antiquissimum V. et N. T. codicem dono misit; et ecce, ad calcem praestantissimi hujus codicis Alexandrini epistola illa Clementis, dudum desiderata, inveniebatur cum fragmento alterius libri, quem catalogus codici praefixus his litteris signat: ....εντος ἐ....λη Β. id est Κλήμεντος ἐπιστολὴ βʹ.
But in the year 1632 Cyril Lucaris, patriarch of Constantinople, sent as a gift to Charles I, king of the English, a most ancient codex of the Old and New Testament; and behold, at the end of this most excellent Codex Alexandrinus that epistle of Clement, long missed, was found, together with a fragment of a second book, which the catalogue prefixed to the codex marks with these letters: ....εντος ἐ....λη Β., that is, "Second epistle of Clement".
Utramque hanc Clementis epistolam ex vetustissimo illo codice primus omnium Oxonii 1633 edidit Patricius Junius, regis Anglorum bibliothecarius; voces deperditas et litteras vetustate exesas, spatiis et interstitiis accurate, ut putabat, dimensis, supplevit
Both these epistles of Clement were first of all edited from that most ancient codex at Oxford in 1633 by Patrick Young, librarian to the king of the English; the lost words and the letters eaten away by age, after measuring the spaces and gaps accurately, as he thought, he supplied
Editors' notes and page, col. 187
Footnotes
(18) ‹anchor: not visible in the foot image› · call in col 187
Historia theol. crit., t. I, p. 52 sq.
Historia theologico-critica, vol. I, p. 52 f.
(printed under page 93)
(19) ‹anchor: inter fratres› · call in col 187
Seditio mota fuerat contra presbyteros (c. 47), qui injuste muneribus suis dejiciebantur (c. 44). Schenkelius (in Ullmanni Stud. et Krit. 1841, Fasc. 1, p. 53 sqq.) autumat, factionem illam, quae Christi esse gloriabatur, revixisse, et sicut auctoritatem apostolorum, ita et auctoritatem presbyterorum, qui ab apostolis fuerant instituti, sprevisse ac rejecisse. Sed Clemens ipse recentiorem Corinthiorum seditionem ab illa priori bene distinguit, c. 47.
A sedition had been raised against the presbyters (ch. 47), who were being unjustly cast out of their offices (ch. 44). Schenkel (in Ullmann's Studien und Kritiken, 1841, fasc. 1, p. 53 ff.) holds that the faction which boasted of being Christ's had revived, and that, as it had scorned and rejected the authority of the apostles, so it did also the authority of the presbyters who had been appointed by the apostles. But Clement himself clearly distinguishes the more recent sedition of the Corinthians from that earlier one, ch. 47.
(printed under page 93)
(20) ‹anchor: Ita Irenaeus› · call in col 187
Adv. haer. III, 3. Apud Euseb., Hist. eccl., V, 6.
Against Heresies III, 3. In Eusebius, Ecclesiastical History V, 6.
(printed under page 93)
(21) ‹anchor: refert Eusebius› · call in col 187
H. E. III, 16 et 38.
Ecclesiastical History III, 16 and 38.
(printed under page 93)
(22) ‹anchor: dudum desiderata, inveniebatur› · call in col 187
Codex ms. epigraphen praestat: Κλήμεντος πρὸς Κορινθίους ἐπιστολή. Cfr. Jacobson, Patres apost., t. I, p. 203.
The manuscript codex gives the title: Κλήμεντος πρὸς Κορινθίους ἐπιστολή [Clement's Letter to the Corinthians]. Compare Jacobson, Patres apostolici, vol. I, p. 203.
(printed under page 93)
(23) ‹anchor: ....εντος ἐ....λη Β.› · call in col 187
Cfr. Jacobson l. c., p. XI. Inscriptionis in fronte epistolae ipsius ne litteram quidem integram praebet Cod. mstus Jacobson, l. c. p. 214.
Compare Jacobson, in the place cited, p. XI. Of the title at the head of the letter itself the manuscript codex offers not even one whole letter: Jacobson, in the place cited, p. 214.
(printed under page 93)
Page
- running head: 187 AD S. CLEMENTEM I PAPAM 188
- marginal letters: A ‹ultra duo millia Christianorum, jam diu ad caedendi›; B ‹rei Christianae progressum sisteret, Clementem an-›; C ‹bius; multique alii veterum hujus epistolae me-›; D ‹voces deperditas et litteras vetustate exesas, spatiis›
- old-edition numerals: (none)
- other: Editors' prose (Hefele's preface), set as this unit's text. The column begins mid-sentence inside Lumper's quotation and ends mid-sentence. The last word is split at the break (sup-|plevit); set whole here from col. 188's first line. Foot note calls (18)-(23) removed; foot notes 18-22 stand at the foot of this column (note 22 with a Greek title) and are not set in this file. UNSURE: "eam, ut effoderent" and "renovarent" are read as printed (one might expect "eum" and "renovaret"); not entered as misprints. UNSURE: the catalogue fragment "....εντος ἐ....λη Β." — the breathing on the second epsilon and the absence of accents are faint in the scan. The section numeral XVII is printed in small capitals.
et minio notavit. Sed ipsius editio, et omnes, ad Junianam exactae, vitiis laborant non paucis. Quo factum est, ut Henricus Wottonus, e Coll. S. Joan. Evang. A. M. codicem mstum de novo accurate inspiceret, et textum Junianum octogies emendaret et suppleret. Sic prodiit 1718 Cantabrigiae editio Wottoniana, in qua, quae aberant a msto exemplari, minutioribus typis impressa invenis. Hanc editionem Gallandius sibi sequendam summo jure censuit, qui insuper notis et conjecturis aliorum virorum eruditorum, Millii, Birii, Freyii, etc., in elaboranda sua editione est usus. Denique a. 1839 Oxonii e typographeo academico prodiit editio elegantissima Guilielmi Jacobsoni, qui codicem Alexandrinum iterum evolvit, textum passim emendavit, conjecturas doctas proposuit, et annotationibus aliorum suas adjecit.
and marked in red. But his edition, and all those modelled on Young's, suffer from not a few faults. Hence it came about that Henry Wotton, M.A., of the College of St John the Evangelist, examined the manuscript codex carefully anew, and emended and supplemented Young's text in eighty places. Thus there appeared at Cambridge in 1718 Wotton's edition, in which you find whatever was wanting in the manuscript exemplar printed in smaller type. Gallandi judged, with the best right, that this edition was the one for him to follow, and he moreover made use of the notes and conjectures of other learned men, Mill, Birr, Frey, etc., in working out his own edition. Finally, in the year 1839 there appeared at Oxford, from the University Press, the most elegant edition of William Jacobson, who went through the Codex Alexandrinus again, emended the text in many places, proposed learned conjectures, and added his own annotations to those of others.
Nos cum Gallandio et Jacobsono, ea, quae apud Wottonum, msto codici plane adhaerentem, vitioso vel obsoleto more scripta inveniebantur, mutavimus; voces et litteras, quae in codice desunt, uncis inclusimus, et Jacobsonum aliosque viros doctos duces habuimus.
We, with Gallandi and Jacobson, have changed those things which in Wotton, who clings altogether to the manuscript codex, were found written in a faulty or obsolete manner; the words and letters that are wanting in the codex we have enclosed in brackets, and we have taken Jacobson and other learned men as guides.
III. Clementem Romanum ad Corinthios scripsisse, nemo negabit. Fuere tamen, qui epistolam nostram non genuinam putarent nec illam censerent, quam antiqui Patres laudarunt et allegarunt. Praesertim Jo. Tolandus, Christ. Aug. Salig et Gisbertus Voetius, theol. professor in Academia Ultrajectina authentiam epistolae nostrae negarunt, illi imperiose nulla afferentes argumenta, hic hallucinationem potius, quam demonstrationem proferens. Quam male praeconcepta opinione ductus id egerit, audi. Admiramur, inquit, singularem divinam providentiam, quae curavit, ut ab apostolorum discipulis, virisque apostolicis, et apostolorum saeculo proximis, aut nihil scriberetur, aut nihil conservaretur et ad posteros manaret, aut saltem nihil ab initio Ecclesiae usque in hunc diem superesset, de quo non dubitaretur, aut quod per tineas blattasque, aut alium quemvis Dei exercitum mutilatum non esset: ut soli Scripturae tanto evidentius sua constaret auctoritas, illique soli esset propria incorruptibilitas et aeternitas.
III. That Clement of Rome wrote to the Corinthians, no one will deny. Yet there have been those who thought our epistle not genuine and judged that it was not the one which the ancient Fathers praised and cited. In particular John Toland, Christian August Salig and Gisbert Voetius, professor of theology in the University of Utrecht, have denied the authenticity of our epistle, the former two imperiously, bringing forward no arguments, the last offering a hallucination rather than a demonstration. Hear how badly he did so, led by a preconceived opinion. We marvel, he says, at the singular divine providence which took care that by the disciples of the apostles, and by apostolic men, and by those nearest to the age of the apostles, either nothing should be written, or nothing should be preserved and flow down to posterity, or at least nothing should survive from the beginning of the Church to this day about which there was no doubt, or which had not been mutilated by moths and bookworms or by some other army of God: so that for Scripture alone its own authority might stand all the more evidently, and incorruptibility and eternity might be proper to it alone.
Nos eamdem, quam Clemens scripserit, habere epistolam, exinde satis probatur, quia ea, quae veteres
That we have the same epistle that Clement wrote is sufficiently proved from this, that those things which the ancient
Editors' notes and page, col. 188
Footnotes
(24) ‹anchor: not visible in the foot image› · call in col 188
S. Clementis Romani, S. Ignatii et S. Polycarpi Patrum apostolicorum, quae supersunt. Accedunt S. Ignatii et S. Polycarpi martyria. Ad fidem codicum recensuit, adnotationibus variorum et suis illustravit, indicibus instruxit Guilielmus Jacobson A. M., aulae B. Mariae Magdalenae vice-principalis, collegii Exoniensis nuper socius. II tomi.
The surviving works of the Apostolic Fathers St. Clement of Rome, St. Ignatius and St. Polycarp. With the martyrdoms of St. Ignatius and St. Polycarp added. Revised from the manuscripts, illustrated with the notes of various scholars and his own, and furnished with indexes, by William Jacobson, M.A., Vice-Principal of St. Mary Magdalen Hall, lately Fellow of Exeter College. 2 volumes.
(printed under page 93)
(25) ‹anchor: Praesertim Jo. Tolandus› · call in col 188
In Catalogo librorum Christo et apostolis ascriptorum c. 18. T. I Opp., p. 392.
In the Catalogue of Books Ascribed to Christ and the Apostles, ch. 18. Works, vol. I, p. 392.
(printed under page 93)
(26) ‹anchor: Christ. Aug. Salig› · call in col 188
De diptychis veterum, c. 3, § 4, p. 39. Cfr. Mosheim. Instit. majores, p. 213.
De diptychis veterum, ch. 3, § 4, p. 39. Compare Mosheim, Institutiones majores, p. 213.
(printed under page 93)
(27) ‹anchor: Academia Ultrajectina› · call in col 188
Select. disput., p. I, p. 103. Cfr. Grabii Spicileg., t. I, p. 260.
Selectae disputationes, part I, p. 103. Compare Grabe's Spicilegium, vol. I, p. 260.
(printed under page 93)
Page
- running head: 187 AD S. CLEMENTEM I PAPAM 188
- marginal letters: A ‹plevit et minio notavit. Sed ipsius editio, et omnes,›; B ‹xandrinum iterum evolvit, textum passim emen-›; C ‹mia Ultrajectina authentiam epistolae nostrae›; D ‹Nos eamdem, quam Clemens scripserit, habere›
- old-edition numerals: (none)
- other: Editors' prose (Hefele's preface), set as this unit's text. The column's first printed word is "plevit", the end of "sup-plevit" split at the break; it is set whole at the end of col. 187, so this file begins at "et minio". The last word is split at the break (ve-|teres); set whole here from col. 189's first line. Foot note calls (24)-(27) removed; foot notes 23-27 stand at the foot of this column and are not set in this file. The column begins and ends mid-sentence.
Ecclesiae Patres ex dicta epistola allegarunt, in nostra reperiuntur.
Fathers of the Church cited from the said epistle are found in ours.
(a) Jam S. Polycarpus, ut Gallandius monuit, eamdem Clementinam epistolam manu versavit, et nonnulla ex ea pene verbotenus in suam ad Philippenses epistolam transtulit.
(a) Already St Polycarp, as Gallandi has pointed out, had this same epistle of Clement in his hands, and carried over some things from it almost word for word into his own epistle to the Philippians.
Epist. I Clem. | Epist. Polyc.
First Epistle of Clement | Epistle of Polycarp
C. 1. Γυναιξίν τε... παρηγγέλλετε, στεργούσας καθηκόντως τοὺς ἄνδρας ἑαυτῶν.... πάνυ σωφρονούσας. | C. 4. Διδάξωμεν... τὰς γυναῖκας ὑμῶν... στεργούσας τοὺς ἑαυτῶν ἄνδρας ἐν πάσῃ ἀληθείᾳ καὶ... ἐν πάσῃ ἐγκρατείᾳ.
Ch. 1. And the women... you charged, cherishing their own husbands as is fitting.... being very discreet. | Ch. 4. Let us teach... your wives... cherishing their own husbands in all truth and... in all continence.
C. 5. Πέτρος... οὕτω μαρτυρήσας ἐπορεύθη εἰς τὸν ὀφειλόμενον τόπον τῆς δόξης. | C. 9. Πέτρος καὶ Παῦλος... εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶ παρὰ τῷ Κυρίῳ.
Ch. 5. Peter... having thus borne witness, went to the place of glory that was his due. | Ch. 9. Peter and Paul... are in the place that is their due, with the Lord.
C. 7. Διὸ ἀπολείπωμεν τὰς κενὰς καὶ ματαίας φροντίδας, καὶ ἔλθωμεν ἐπὶ τὸν εὐκλεῆ καὶ σεμνὸν τῆς ἁγίας κλήσεως ἡμῶν κανόνα. | C. 7. Διὸ ἀπολιπόντες τὴν ματαιότητα τῶν πολλῶν.. ἐπὶ τὸν ἐξ ἀρχῆς ἡμῖν παραδοθέντα λόγον ἐπιστρέψωμεν.
Ch. 7. Therefore let us leave behind empty and vain cares, and let us come to the glorious and venerable rule of our holy calling. | Ch. 7. Therefore, leaving behind the vanity of the many.. let us turn back to the word handed down to us from the beginning.
C. 9. Διὸ ὑπακούσωμεν τῇ μεγαλοπρεπεῖ καὶ ἐνδόξῳ βουλήσει αὐτοῦ (Θεοῦ)... ἀπολιπόντες τὴν ματαιοπονίαν, τήν τε ἔριν, κ. τ. λ. | C. 2. Διὸ ἀναζωσάμενοι τὰς ὀσφύας, δουλεύσατε τῷ Θεῷ ἐν φόβῳ καὶ ἀληθείᾳ, ἀπολιπόντες τὴν κενὴν ματαιολογίαν, καὶ τὴν τῶν πολλῶν πλάνην.
Ch. 9. Therefore let us obey His (God's) magnificent and glorious will... leaving behind vain labour and strife, etc. | Ch. 2. Therefore, girding up your loins, serve God in fear and truth, leaving behind empty vain talk and the error of the many.
C. 13. Μεμνημένοι τῶν λόγων τοῦ Κυρίου Ἰησοῦ, οὓς ἐλάλησεν διδάσκων·.. ᾧ μέτρῳ μετρεῖτε, ἐν αὐτῷ μετρηθήσεται ὑμῖν. | C. 2. Μνημονεύσαντες δὲ ὧν εἶπεν ὁ Κύριος διδάσκων· ..... ἐν ᾧ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν.
Ch. 13. Remembering the words of the Lord Jesus, which He spoke when teaching:.. with what measure you measure, with the same it shall be measured to you. | Ch. 2. And remembering what the Lord said when teaching: ..... with what measure you measure, it shall be measured back to you.
C. 21. Ἴδωμεν, πῶς ἐγγύς ἐστιν (ὁ Κύριος), καὶ ὅτι οὐδὲν λέληθεν αὐτὸν τῶν ἐννοιῶν ἡμῶν, οὐδὲ τῶν διαλογισμῶν, ὧν ποιούμεθα. Ἐρευνητὴς γάρ ἐστιν ἐννοιῶν καὶ ἐνθυμήσεων. | C. 4. Γινώσκ.... ὅτι (ὁ Θεὸς) πάντα ἡμῶν σκοπεῖται, καὶ λέληθεν αὐτὸν οὐδὲν, οὔτε λογισμῶν, οὔτε ἐννοιῶν, οὔτε τι τῶν κρυπτῶν τῆς καρδίας.
Ch. 21. Let us see how near He (the Lord) is, and that nothing of our thoughts escapes Him, nor of the reasonings that we engage in. For He is a searcher of thoughts and intentions. | Ch. 4. Know.... that He (God) watches over everything of ours, and nothing escapes Him, neither of reasonings, nor of thoughts, nor any of the secret things of the heart.
Ibid. Τοὺς νέους παιδεύσωμεν τὴν παιδείαν τοῦ φόβου τοῦ Θεοῦ, τὰς γυναῖκας ἡμῶν ἐπὶ τὸ ἀγαθὸν διορθωσώμεθα. Τὸ ἀξιαγάπητον τῆς ἁγνείας ἦθος ἐνδειξάσθωσαν· ..... τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν τοῖς φοβουμένοις τὸν Θεὸν ὁσίως, ἴσην παρεχέτωσαν. | Ibid. Διδάξωμεν... τὰς γυναῖκας ὑμῶν (πορεύεσθαι) ἐν τῇ δοθείσῃ αὐταῖς πίστει καὶ ἀγάπῃ καὶ ἁγνείᾳ... καὶ ἀγαπώσας πάντας ἐξ ἴσου ἐν πάσῃ ἐγκρατείᾳ· καὶ τὰ τέκνα παιδεύειν τὴν παιδείαν τοῦ φόβου τοῦ Θεοῦ.
In the same place. Let us train the young in the discipline of the fear of God, let us set our wives right towards what is good. Let them display the lovable character of purity; ..... let them show their love not according to partialities, but equally, in holiness, to all who fear God. | In the same place. Let us teach... your wives (to walk) in the faith given to them and in love and purity... and loving all equally in all continence; and to train their children in the discipline of the fear of God.
(b) Quae Irenaeus de epistola Romanae Ecclesiae ad Corinthios refert, optime respondent indoli nostrae
(b) What Irenaeus reports about the epistle of the Roman Church to the Corinthians answers excellently to the character of our
Editors' notes and page, col. 189
Page
- running head: 189 PROOEMIA VARIORUM. 190
- marginal letters: A ‹teres Ecclesiae Patres ex dicta epistola allegarunt, in›; B ‹λος... εἰς τὸν ὀφειλόμενον›; C ‹τῶν πολλῶν πλάνην.›; D ‹Ibid. Διδάξωμεν... τὰς›
- old-edition numerals: (none)
- other: Editors' prose (Hefele's preface), set as this unit's text. The column's first printed word is "teres", the end of "ve-teres" split at the break; it is set whole at the end of col. 188, so this file begins at "Ecclesiae". The last word is split at the break (no-|strae); set whole here from col. 190's first line. The parallel passages are printed as a two-part table inside this column (Clement left, Polycarp right); each printed row is set on one line, the two cells divided by " | ", and the English follows the same division. The labels (a), (b) are the editor's list letters, not foot note calls. No foot notes at the foot of this column. Curled medial beta (ϐ) set as β. The column begins and ends mid-sentence.
epistolae. En verba ejus: Ἐπὶ τούτου οὖν τοῦ Κλήμεντος, στάσεως οὐκ ὀλίγης τοῖς ἐν Κορίνθῳ γενομένης ἀδελφοῖς, ἐπέστειλεν ἡ ἐν Ῥώμῃ Ἐκκλησία ἱκανωτάτην γραφὴν τοῖς Κορινθίοις, εἰς εἰρήνην συμβιβάζουσα αὐτοὺς, καὶ ἀνανεοῦσα τὴν πίστιν αὐτῶν, καὶ ἣν νεωστὶ ἀπὸ τῶν Ἀποστόλων παράδοσιν εἰλήφει.
epistle. Here are his words: "Under this Clement, then, no small dissension having arisen among the brethren at Corinth, the Church at Rome sent a most adequate letter to the Corinthians, bringing them together into peace, and renewing their faith and the tradition which it had recently received from the Apostles."
(c) Clemens Alexandrinus multos epistolae Clementinae locos laudat, qui adhuc in epistola nostra reperiuntur.
(c) Clement of Alexandria cites many passages of Clement's epistle which are still found in our epistle.
Strom. I, c. 7, p. 339: Αὐτίκα ὁ Κλήμης ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ κατὰ λέξιν φησὶ, τὰς διαφορὰς ἐκτιθέμενος τῶν κατὰ τὴν Ἐκκλησίαν δοκίμων· Ἤτω τις πιστὸς, ἤτω δυνατός τις γνῶσιν ἐξειπεῖν, ἤτω σοφὸς ἐν διακρίσει λόγων, ἤτω γοργὸς ἐν ἔργοις. Eadem verba, ex I Clem. c. 48 desumpta, repetit Alexandrinus Strom. VI, c. 8, p. 773.
Stromata I, ch. 7, p. 339: "For instance, Clement in the Epistle to the Corinthians says word for word, setting out the differences among those approved in the Church: Let a man be faithful, let a man be able to utter knowledge, let him be wise in the discernment of words, let him be energetic in deeds." The same words, taken from 1 Clement ch. 48, the Alexandrian repeats in Stromata VI, ch. 8, p. 773.
Strom. IV, c. 17, p. 609, 610: Ναὶ μὴν ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ ὁ ἀπόστολος Κλήμης, καὶ αὐτὸς ἡμῖν τύπον τινὰ τοῦ γνωστικοῦ ὑπογράφων λέγει· Τίς γὰρ παρεπιδημήσας πρὸς ὑμᾶς, κ. τ. λ. Hic Alexandrinus epistolae nostrae capita 1, 9, 10, 11, 12, 17, 18, 21, 22, 36, 38, 40, 41, 48, 49, 50, 51, 53, excerpsit.
Stromata IV, ch. 17, pp. 609, 610: "Moreover, in the Epistle to the Corinthians the apostle Clement, himself also sketching for us a certain pattern of the gnostic, says: For who that has sojourned among you," etc. Here the Alexandrian has excerpted chapters 1, 9, 10, 11, 12, 17, 18, 21, 22, 36, 38, 40, 41, 48, 49, 50, 51, 53 of our epistle.
Strom. V, c. 12, p. 693: Ἀλλὰ κἀν τῇ πρὸς Κορινθίους Ῥωμαίων ἐπιστολῇ· Ὠκεανὸς ἀπέραντος ἀνθρώποις γέγραπται, καὶ οἱ μετ' αὐτὸν κόσμοι. Cfr. I Clem. c. 20.
Stromata V, ch. 12, p. 693: "But also in the Epistle of the Romans to the Corinthians it is written: The ocean, impassable to men, and the worlds beyond it." Cf. 1 Clement ch. 20.
Strom. VI, c. 8, p. 773: Τοσούτῳ γὰρ μᾶλλον ταπεινοφρονεῖν ὀφείλει, ὅσῳ δοκεῖ μᾶλλον μείζων εἶναι, ὁ Κλήμης ἐν τῇ πρὸς Κορινθίους φησί. Cfr. I Clem., c. 48.
Stromata VI, ch. 8, p. 773: "For he ought to be so much the more humble-minded, the greater he seems to be, says Clement in the [Epistle] to the Corinthians." Cf. 1 Clement, ch. 48.
Strom. I, c. 7, p. 339: Ἐὰν δὲ τὴν βασιλικήν τε καὶ αὐθεντικὴν εἴσοδον ζητῇς, ἀκούσῃ· Αὕτη ἡ πύλη τοῦ Κυρίου, δίκαιοι εἰσελεύσονται ἐν αὐτῇ. Πολλῶν τοίνυν ἀνεῳγμένων πυλῶν ἐν δικαιοσύνῃ, αὕτη ἦν ἐν Χριστῷ. Cfr. I Clem., c. 48.
Stromata I, ch. 7, p. 339: "But if you seek the royal and authentic entrance, you will hear: This is the gate of the Lord; the just shall enter in by it. Many gates, then, standing open in righteousness, this one was in Christ." Cf. 1 Clement, ch. 48.
(d) Origenes, De principiis, II, c. 3, n. 6, t. I, p. 82, ed. BB.: Meminit sane Clemens apostolorum discipulus etiam eorum, quos ἀντίχθονας Graeci nominarunt, atque alias partes orbis terrae, ad quas neque nostrorum quisquam accedere potest, neque ex illis, qui ibi sunt, quisquam transire ad nos; quos et ipsos mundos appellavit, cum ait: « Oceanus intransmeabilis est hominibus, et hi, qui trans ipsum sunt mundi, qui his eisdem dominatoris Dei dispositionibus gubernantur. » Cfr. I Clem. c. 20.
(d) Origen, On First Principles, II, ch. 3, n. 6, vol. I, p. 82, Benedictine edition: Clement, the disciple of the apostles, indeed makes mention also of those whom the Greeks have named antichthones, and of other parts of the earth, to which none of our people can approach, nor can any of those who are there cross over to us; and these too he called worlds, when he says: "The ocean is impassable to men, and so are those worlds which are beyond it, which are governed by these same dispositions of God the ruler." Cf. 1 Clement ch. 20.
Orig. in Ezech. C. 8, t. III, p. 422: Φησὶ δὲ ὁ Κλήμης· Ὠκεανὸς ἀπέραντος ἀνθρώποις, καὶ οἱ μετ' αὐτὸν κόσμοι τοσαύταις διαταγαῖς τοῦ Δεσπότου διοικοῦνται. Cfr. I Clem. c. 20.
Origen on Ezekiel ch. 8, vol. III, p. 422: "And Clement says: The ocean, impassable to men, and the worlds beyond it are governed by so many ordinances of the Master." Cf. 1 Clement ch. 20.
Idem in Joann. I, 29, t. IV, p. 153: Μεμαρτύρηται δὲ καὶ παρὰ τοῖς ἔθνεσιν, ὅτι πολλοί τινες λοιμικῶν
The same on John 1:29, vol. IV, p. 153: "And it is attested also among the gentiles that many, when pestilential
Editors' notes and page, col. 190
Page
- running head: 189 PROOEMIA VARIORUM. 190
- marginal letters: A ‹strae epistolae. En verba ejus : Ἐπὶ τούτου οὖν›; B ‹ἤτω σοφὸς ἐν διακρίσει λόγων, ἤτω γοργὸς ἐν ἔρ-›; C ‹Cfr. I Clem. c. 20.›; D ‹quas neque nostrorum quisquam accedere potest,›
- old-edition numerals: (none)
- other: Editors' prose (Hefele's preface), set as this unit's text. The column's first printed syllable is "strae", the end of "no-strae" split at the break; it is set whole at the end of col. 189, so this file begins at "epistolae". The last word is split at the break (λοιμι-|κῶν); set whole here from col. 191's first line. The labels (c), (d) are the editor's list letters, not foot note calls. No foot notes at the foot of this column. "Cfr. 1 Clem." is twice printed with an arabic 1; set as I throughout. UNSURE: κἀν (Strom. V) — breathing/coronis read, no accent visible; "multos" has a damaged l in the scan. Words quoted from Clement are printed in italic Greek; not distinguished here. The column begins and ends mid-sentence.
ἐνσκηψάντων νοσημάτων ἑαυτοὺς σφάγια ὑπὲρ τοῦ κοινοῦ παραδεδώκασι· καὶ παραδέχεται ταῦθ' οὕτως γεγονέναι οὐκ ἀλόγως πιστεύσας ταῖς ἱστορίαις ὁ πιστὸς Κλήμης, ὑπὸ Παύλου μαρτυρούμενος, λέγοντος· Μετὰ Κλήμεντος, κ. τ. λ. Cfr. I Clem. c. 55.
diseases had struck, have delivered themselves up as victims for the common good; and that these things so happened is accepted, not unreasonably trusting the histories, by the faithful Clement, to whom witness is borne by Paul, who says: With Clement," etc. Cf. 1 Clement ch. 55.
(e) Eusebium eamdem quae nunc exstat, Clementis epistolam ante oculos habuisse, verba ejus satis demonstrant:
(e) That Eusebius had before his eyes the same epistle of Clement that now exists, his words sufficiently show:
Hist. eccl. III, 16: Τούτου δὴ οὖν τοῦ Κλήμεντος ὁμολογουμένη μία ἐπιστολὴ φέρεται, μεγάλη τε καὶ θαυμασία, ἣν ὡς ἀπὸ τῆς Ῥωμαίων Ἐκκλησίας τῇ Κορινθίων διετυπώσατο, στάσεως τηνικάδε κατὰ τὴν Κόρινθον γενομένης.
Ecclesiastical History III, 16: "Of this Clement, then, one acknowledged epistle is extant, both great and admirable, which he composed as from the Church of the Romans to that of the Corinthians, a dissension having at that time arisen at Corinth."
Ibid. III, 38: Τοῦ Κλήμεντος ἐν τῇ ἀν⟨ω⟩μολογημένῃ παρὰ πᾶσιν, ἣν ἐκ προσώπου τῆς Ῥωμαίων Ἐκκλησίας τῇ Κορινθίων διετυπώσατο. Ἐν ᾗ τῆς πρὸς Ἑβραίους πολλὰ νοήματα παραθεὶς, ἤδη δὲ καὶ αὐτολεξεὶ ῥητοῖς ἐξ αὐτῆς χρησάμενος, κ. τ. λ.
In the same work, III, 38: "Of Clement, in the [epistle] acknowledged by all, which he composed in the person of the Church of the Romans to that of the Corinthians. In which, setting down many thoughts of the [Epistle] to the Hebrews, and indeed even making use of expressions from it word for word," etc.
Epistolam nostram saepe iisdem verbis uti, quae in Epistola ad Hebraeos inveniuntur, nemo nescit.
That our epistle often uses the same words that are found in the Epistle to the Hebrews, everyone knows.
(f) Cyrillus Hierosolymitanus, Catech. 18. c. 8, fabulam de phoenice (I Clem. 25), ut ipse testatur, ex epistola Clementis profert.
(f) Cyril of Jerusalem, Catechesis 18, ch. 8, brings forward the fable of the phoenix (1 Clement 25), as he himself testifies, from the epistle of Clement.
(g) Epiphanius haer. 27, n. 6: Λέγει γὰρ (Clemens) ἐν μιᾷ τῶν ἐπιστολῶν αὐτοῦ· « Ἀναχωρῶ, ἄπειμι, ἐνσταθήτω ὁ λαὸς τοῦ Θεοῦ. » Cfr. I Clem., c. 54.
(g) Epiphanius, Heresy 27, n. 6: "For he (Clement) says in one of his epistles: I withdraw, I depart; let the people of God stand firm." Cf. 1 Clement, ch. 54.
(h) Hieronymus Catal. script. eccl. c. 15: Scripsit (Clemens) ex persona Romanae Ecclesiae ad Ecclesiam Corinthiorum valde utilem epistolam, quae et in nonnullis locis publice legitur, quae mihi videtur characteri epistolae, quae sub Pauli nomine ad Hebraeos fertur, convenire. Sed et multis de eadem epistola, non solum sensibus, sed juxta verborum quoque ordinem abutitur.
(h) Jerome, Catalogue of Ecclesiastical Writers, ch. 15: He (Clement) wrote in the person of the Roman Church to the Church of the Corinthians a very useful epistle, which is also read publicly in some places, and which seems to me to agree with the character of the epistle that passes under Paul's name to the Hebrews. Indeed he also draws freely on many things from that same epistle, not only in their sense but even according to the order of the words.
Idem lib. XIV Comment. in Isai., c. LII, 13: Clemens, vir apostolicus, qui post Petrum rexit Ecclesiam, scribit ad Corinthios: « Sceptrum Dei, Dominus Jesus Christus, non venit in jactantia superbiae, cum possit omnia, sed in humilitate. » Cfr. I Clem., c. 16.
The same, book XIV of the Commentary on Isaiah, on 52:13: Clement, an apostolic man, who ruled the Church after Peter, writes to the Corinthians: "The sceptre of God, the Lord Jesus Christ, did not come in the boasting of pride, though He can do all things, but in humility." Cf. 1 Clement, ch. 16.
Idem lib. I Comment. in Ep. ad Eph., c. II, 2: Clemens, in epistola sua scribit: Oceanus et mundi, qui trans ipsum sunt. Cfr. I Clem. c. 20.
The same, book I of the Commentary on the Epistle to the Ephesians, on 2:2: Clement writes in his epistle: The ocean and the worlds that are beyond it. Cf. 1 Clement ch. 20.
Idem ibid. lib. II, ad c. IV, 1: Cujus rei et Clemens ad Corinthios testis est: « Vinculum charitatis Dei quis poterit enarrare? » Cfr. I Clem. c. 49.
The same, in the same work, book II, on 4:1: Of which matter Clement too is a witness, [writing] to the Corinthians: "Who shall be able to declare the bond of the charity of God?" Cf. 1 Clement ch. 49.
Testimonia posteriorum taceamus.
Let us pass over the testimonies of later writers.
IV. Nonnulli veterum locos epistolae Clementinae laudant, qui in nostris exemplaribus non leguntur. E. g. Basilius, lib. de Spiritu sancto c. 29, n. 72,
IV. Some of the ancients cite passages of Clement's epistle which are not read in our copies. For example Basil, in the book On the Holy Spirit, ch. 29, n. 72,
Editors' notes and page, col. 191
Footnotes
(28) ‹anchor: not visible in the foot image› · call in col 191
Multi autumarunt, aut Clementem ipsum epistolam ad Hebraeos scripsisse, aut certe eam in sua scribenda ante oculos habuisse. Longe aliter conjicit Dr. Mack (Tubing. theol. Quartalschrift 1838, fasc. III, p. 385 sqq.), id agens, ut nobis ostendat, epistolam Clementis Epistola ad Hebraeos fuisse priorem, et hanc ad Clementis epistolam bene apud Corinthios introducendam confectam, et una cum Clementis epistola datam esse ad Corinthios. Mackium impugnavit W F. Rinck in Ullmanni Stud. et Krit. 1839, fasc. IV, p. 1002 sq.
Many have held either that Clement himself wrote the Epistle to the Hebrews, or at least that he had it before his eyes in writing his own. Dr. Mack conjectures quite otherwise (Tübinger theologische Quartalschrift 1838, fasc. III, p. 385 ff.), aiming to show us that Clement's letter was earlier than the Epistle to the Hebrews, and that the latter was composed to give Clement's letter a good introduction among the Corinthians, and was sent to the Corinthians together with Clement's letter. Mack was attacked by W. F. Rinck in Ullmann's Studien und Kritiken 1839, fasc. IV, p. 1002 f.
(printed under page 95)
(29) ‹anchor: not visible in the foot image› · call in col 191
Reliquos locos reperies in Galland. Bibl. t. I, p. 44 sq.
The remaining passages you will find in Gallandi, Bibliotheca, vol. I, p. 44 f.
(printed under page 95)
Page
- running head: 191 AD S. CLEMENTEM I PAPAM 192
- marginal letters: A ‹κῶν ἐνσκηψάντων νοσημάτων ἑαυτοὺς σφάγια ὑπὲρ›; B ‹Ἐκκλησίας τῇ Κορινθίων διετυπώσατο. Ἐν ᾗ τῆς πρὸς›; C ‹clesiam Corinthiorum valde utilem epistolam,›; D ‹mens ad Corinthios testis est : « Vinculum charitatis›
- old-edition numerals: (none)
- other: Editors' prose (Hefele's preface), set as this unit's text. The column's first printed syllable is "κῶν", the end of "λοιμι-κῶν" split at the break; it is set whole at the end of col. 190, so this file begins at "ἐνσκηψάντων". The column ends mid-sentence (the sentence runs on into col. 192). The labels (e)-(h) are the editor's list letters, not foot note calls. Foot note call (28) removed; foot note 28 begins at the foot of this column (and runs on under col. 192) and is not set in this file. ⟨ω⟩ in ἀν⟨ω⟩μολογημένῃ: the letter is covered by a blot in the scan. UNSURE: "ἐνσταθήτω" (Epiphanius) read as printed, the second letter could be υ; "c. LII, 13" — the last numeral could be 15; "Cfr. 1 Clem." printed with an arabic 1 in places, set as I. Curled medial beta (ϐ) in Ἑβραίους set as β.
t. III, p. 61, ed. B. B. scribit: Ἀλλὰ καὶ ὁ Κλήμης ἀρχαϊκώτερον (f. ἀρχαϊκώτερος)· Ζῇ, φησὶν, ὁ Θεὸς, καὶ ὁ Κύριος Ἰησοῦς Χριστὸς, καὶ τὸ Πνεῦμα τὸ ἅγιον.
vol. III, p. 61, Benedictine edition, writes: "But Clement too, in more archaic fashion (perhaps: Clement, the more ancient): God lives, he says, and the Lord Jesus Christ, and the Holy Spirit."
Sed futiles sunt illorum rationes, qui hanc ob causam authentiam epistolae nostrae impugnarunt; fortasse enim omnes hi loci, quorum parvus est numerus, olim post caput 57 legebantur, ubi folium integrum excidit. Certe ῥῆσις illa Basilii, ut Freyius monuit, peropportune illi loco convenit, et accommodari potest in epistola ad finem decurrente.
But worthless are the reasonings of those who have attacked the authenticity of our epistle on this ground; for perhaps all these passages, whose number is small, were once read after chapter 57, where a whole leaf has fallen out. Certainly that saying in Basil, as Frey has pointed out, suits that place most aptly, and can be fitted in where the epistle is running towards its end.
V. Jam de integritate dicendum est.
V. Now we must speak of its integrity.
(a) Eodem anno 1633, quo primum epistola nostra typis vulgabatur, Hieron. Bignonius, Jctus Parisinus, integritatem ejus in dubium vocavit, plures clausulas et voces epistolae genuinae additas esse putans. Praesertim viro doctissimo displicebat
(a) In the same year 1633 in which our epistle was first published in print, Jérôme Bignon, a jurist of Paris, called its integrity into doubt, thinking that a number of clauses and words had been added to the genuine epistle. What especially displeased that most learned man was
(α) narratio de phoenice c. 23.
(α) the story of the phoenix, ch. 23.
(β) frequentia epithetorum.
(β) the frequency of epithets.
(γ) vox λαϊκός c. 40 et
(γ) the word λαϊκός ("layman"), ch. 40, and
(δ) locus capitis 47: ubi Ecclesia Corinthiorum ἀρχαία vocatur.
(δ) the passage of chapter 47, where the Church of the Corinthians is called ἀρχαία ("ancient").
Ipsi respondit Hugo Grotius, inter alia monens Clementem sine dubio aeque ac auctorem Epistolae ad Hebraeos Graecum sermonem ex eruditis auctoribus hausisse, ideoque liberiori dictione, non, ut ἑβραΐζουσιν, in minutias concisa, sed largius fluenti, usum esse.
Hugo Grotius answered him, pointing out among other things that Clement, without doubt just like the author of the Epistle to the Hebrews, drew his Greek speech from learned authors, and therefore used a freer diction, not chopped into small pieces as with those who hebraize, but flowing more amply.
Quod narrationem de phoenice attinet, alii quoque veterum, e. g. Tacitus (Annal. VI, 28) et Plinius (H. N. VII, 49; XIII, 9; XXIX, 9) eidem fabulae fidem habebant.
As for the story of the phoenix, others of the ancients also, for example Tacitus (Annals VI, 28) and Pliny (Natural History VII, 49; XIII, 9; XXIX, 9), gave credence to the same fable.
Ecclesiam Corinthiorum jam a Clemente, respectu aliarum Ecclesiarum, ἀρχαίαν appellari potuisse, nemo negabit.
That the Church of the Corinthians could already be called "ancient" by Clement, in comparison with other Churches, no one will deny.
Denique de voce λαϊκός quae dicenda sunt, in notis ad c. 40 reperies.
Finally, what needs to be said about the word λαϊκός you will find in the notes on ch. 40.
(b) Supra jam diximus, Clementem Alexandrinum multa epistolae nostrae capita (1. 9—12. 17. 18. 21. 22. 36. 38. 40. 41. 48. 49. 50. 51. 53.), tecto Romani Clementis nomine, excerpsisse, et abbreviata libro quarto Stromatum intexuisse. Eduardus vero Bernardus et Clericus in utraque Amstaelodamensi Coteleriana editione Patrum apostolicorum, suspicabantur omnes hos locos Alexandrinum ipsum habere auctorem, e cujus libro interpolatam esse nostram epistolam contendunt.
(b) We have already said above that Clement of Alexandria excerpted many chapters of our epistle (1, 9-12, 17, 18, 21, 22, 36, 38, 40, 41, 48, 49, 50, 51, 53), with the name of the Roman Clement concealed, and wove them, abridged, into the fourth book of the Stromata. But Edward Bernard and Le Clerc, in both of the Amsterdam editions of Cotelier's Apostolic Fathers, suspected that all these passages have the Alexandrian himself as their author, and they maintain that our epistle was interpolated from his book.
Illis accessit Laurentius Mosheim V. C. Ipsi
The most distinguished Lorenz Mosheim joined them. For to him
Editors' notes and page, col. 192
Footnotes
(29) ‹anchor: τὸ Πνεῦμα τὸ ἅγιον› · call in col 192
Reliquos locos reperies in Galland. Bibl. t. I, p. 44 sq.
The remaining passages you will find in Gallandi, Bibliotheca, vol. I, p. 44 f.
(printed under page 95)
(30) ‹anchor: Hugo Grotius› · call in col 192
Vide supra, col. 47.
See above, col. 47.
(printed under page 95)
(31) ‹anchor: Stromatum intexuisse› · call in col 192
Cfr. Not. 2 ad c. 9.
Compare note 2 on ch. 9.
(printed under page 95)
(32) ‹anchor: Laurentius Mosheim V. C.› · call in col 192
Instit. hist. chr. majores, p. 214. sq.
Institutiones historiae christianae majores, p. 214 f.
(printed under page 95)
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- running head: 191 AD S. CLEMENTEM I PAPAM 192
- marginal letters: A ‹t. III, p. 61, ed. B. B. scribit : Ἀλλὰ καὶ ὁ Κλήμης›; B ‹risinus, integritatem ejus in dubium vocavit,›; C ‹Quod narrationem de phoenice attinet, alii quo-›; D ‹ricus in utraque Amstaelodamensi Coteleriana›
- old-edition numerals: (none)
- other: Editors' prose (Hefele's preface), set as this unit's text. The column begins mid-sentence (continuing col. 191) and ends mid-sentence at "Ipsi"; the last word is whole, the sentence runs on into col. 193, which opens "enim ... videntur": "Ipsi" is therefore dative, and the English "For to him" stands (settled in QA Q2 against col. 193). The labels (a), (b), (α)-(δ) are the editor's list letters, not foot note calls. Foot note calls (29)-(32) removed; the end of note 28 and notes 29-32 stand at the foot of this column and are not set in this file. Note 29 is called in this column (after "ἅγιον") and is set above; n191 also carries it, with the call given as col 191 (to be removed there). "c. 23" (phoenix) and "caput 57" are read as printed. The words quoted from Basil's Clement are printed in italic Greek; not distinguished here. Curled medial beta (ϐ) in ἑβραΐζουσιν set as β.
enim in epistola nostra multa proferri videntur, quorum nulla est cum consilio, Corinthios ad concordiam vocandi, cognatio. Priora, inquit, decem capita quaedam habent vestigia manus fallacis, sed non ita multa : persequitur auctor constanter consilium suum. At capite XI et XII ad fidem et hospitalitatem commendandam accedit, in quo nulla plane apparet cohaerentia cum praecedentibus. Quocirca parum abest, quin haec capita existimem intrusa esse. Redit ad institutum Clemens capite XIII, et in eo pergit ad c. XXII. Hoc vero capite repente, nulla ipsum ratione invitante, ad argumentum longe aliud properat, ad resurrectionem corporum mortuorum, de qua ad caput usque XXVIII disserit. Capite XXVIII instituti sui recordari videtur iterum; atque hujus capitis initium bene concinit fini capitis XXI, difficillime vero cum exitu capitis XXVII jungi potest. Quapropter quae de cadaverum in vitam reditu praecipiuntur sex capitibus, subjecta videntur esse Clementi... Neque melius existimo de capitibus XL—XLV et de capite LV quibus ea legas, quae nulli potuerunt in mentem venire nisi homini, rei quam agit, prorsus immemori.
in our epistle many things seem to be brought forward which have no kinship with the purpose of calling the Corinthians to concord. The first ten chapters, he says, have some traces of a deceitful hand, but not so very many: the author steadily pursues his purpose. But in chapters XI and XII he goes on to commend faith and hospitality, in which there appears no coherence at all with what precedes. Wherefore I am not far from judging that these chapters have been thrust in. Clement returns to his design in chapter XIII, and continues in it to ch. XXII. But in this chapter suddenly, with no reason inviting him, he hastens to a far different subject, to the resurrection of dead bodies, of which he discourses as far as chapter XXVIII. In chapter XXVIII he seems to remember his design again; and the beginning of this chapter agrees well with the end of chapter XXI, but can only with the greatest difficulty be joined with the close of chapter XXVII. Therefore what is taught in six chapters about the return of corpses to life seems to have been foisted upon Clement... Nor do I think better of chapters XL—XLV and of chapter LV, in which you may read things that could have come into the mind of no one except a man wholly forgetful of the matter he is treating.
Quod Bernardi et Clerici attinet argumentationem, bene Wottonus ita disserit : Irriti tamen sunt hujus conatus. Qui enim hoc modo ex Clemente Alexandrino arguit, aut eum non probe novit, aut mala fide agit. Eadem enim ratione actum erit de authentia et fide eorum omnium, qui a Clemente Alexandrino usquam citantur, scriptorum. Nemo enim Patrum majore licentia usus est in citandis auctoribus, sive sacris, sive ethnicis; cum ei in more sit, non integra auctorum verba semper recitare, sed pro arbitrio suo nunc contrahere, nunc de suo inserere, alia omittere, alia variis modis mutare.
As regards the argumentation of Bernard and Le Clerc, Wotton discourses well thus: Yet this man's attempts are vain. For he who argues in this way from Clement of Alexandria either does not know him properly, or acts in bad faith. For by the same reasoning it will be all over with the authenticity and trustworthiness of all those writers who are anywhere cited by Clement of Alexandria. For none of the Fathers used greater licence in citing authors, whether sacred or pagan; since it is his custom not always to recite the authors' words entire, but at his own discretion now to contract, now to insert something of his own, to omit some things, to change others in various ways.
Moshemio denique ita respondeamus :
To Mosheim, finally, let us reply thus:
(α) Capp. XI et XII epistolae nostrae cum antecedentibus bene cohaerent, quippe quae eamdem cum his materiam tractent, invidiae Corinthiorum exempla hospitalitatis, pietatis et fidei opponant, simulque poenas dissensionis (c. XI) ostendant.
(α) Chapters XI and XII of our epistle cohere well with what goes before, inasmuch as they treat the same matter as these, set examples of hospitality, piety and faith over against the envy of the Corinthians, and at the same time show the punishments of dissension (ch. XI).
(β) Nec capita XXIII—XXVIII a consilio Clementis remota sunt. Resurrectionis enim Clemens aut ideo meminit, quia teste I Cor. 15, 12, nonnulli Corinthiorum resurrectionem mortuorum negabant; aut ideo, ut ea, quae Noster c. 21 et 22 de poenis improborum dixerat, probarentur.
(β) Nor are chapters XXIII—XXVIII remote from Clement's purpose. For Clement makes mention of the resurrection either because, as 1 Cor. 15:12 testifies, some of the Corinthians were denying the resurrection of the dead; or in order that what our author had said in ch. 21 and 22 about the punishments of the wicked might be proved.
(γ) Capita XL—XLV aperte id agunt, ut Corinthios, contra clerum rebellantes, ad concordiam et subjectionem revocarent. Optime igitur consilio
(γ) Chapters XL—XLV plainly aim at this, to recall the Corinthians, who were rebelling against the clergy, to concord and subjection. Excellently, therefore, to the purpose
Editors' notes and page, col. 193
Footnotes
(33) ‹anchor: bene Wottonus› · call in col 193
In Notis ad I Clem., c. 9.
In the notes on 1 Clement, ch. 9.
(printed under page 96)
Page
- running head: 193 PROOEMIA VARIORUM. 194
- marginal letters: A ‹enim in epistola nostra multa proferri videntur,›; B ‹pitis initium bene concinit fini capitis XXI, difficilli-›; C ‹drino usquam citantur, scriptorum. Nemo enim Pa-›; D ‹remota sunt. Resurrectionis enim Clemens aut›
- old-edition numerals: (none)
- other: Editors' prose (Hefele's preface), set as this unit's text. Column begins mid-sentence and ends mid-sentence (continues in col 194). Passages printed in italic (the quotations from Mosheim and Wotton) set plain. Foot-note call (33) removed after Wottonus; foot notes 33-37 stand at the foot of this column (34-37 are called in col 194), not set here. The dots after "Clementi" are printed (an omission mark in the quotation). The enumerators (α) (β) (γ) are the author's list letters, printed as hanging-indent items.
Clementis respondent, simulque arctissime cum capitibus 37 et 38 cohaerent.
of Clement they answer, and at the same time cohere most closely with chapters 37 and 38.
(δ) Caput denique LV nil nisi exempla ejus charitatis profert, de qua capite antecedenti verba fiebant.
(δ) Chapter LV, finally, brings forward nothing but examples of that charity of which there was discourse in the preceding chapter.
(ε) Porro nonnulla capita, Moshemio displicentia, jam a Veteribus laudantur et citantur, e. g. c. LIV ab Origene in Joann. I, 29; c. XXV a Cyrillo Hieros. Catech. 18, 8.
(ε) Moreover some chapters that displease Mosheim are already praised and cited by the ancients, e.g. ch. LIV by Origen on John I, 29; ch. XXV by Cyril of Jerusalem, Catech. 18, 8.
(ζ) Omnia capita in dubium vocata in antiquissimo illo codice Alexandrino reperiuntur.
(ζ) All the chapters called into doubt are found in that most ancient Codex Alexandrinus.
(η) Quum epistola Clementis publice in Ecclesiis praelegeretur, vix fieri poterat, ut ab homine improbo foedaretur.
(η) Since the epistle of Clement was publicly read out in the Churches, it could scarcely come about that it should be defiled by a dishonest man.
(θ) Styli ac orationis diversitas nullibi in epistola nostra est reperienda.
(θ) A diversity of style and diction is nowhere to be found in our epistle.
VI. Recentiorum temporum viri docti et authentiam et integritatem primae Clementis epistolae ad unum omnes agnoscunt, et nulla jam gravior dubitatio hac de re movetur. Quem enim lateat primaeva simplicitas, qua ornatur, evangelica sapientia, qua excellit, apostolica praedicatio, quam sonat haec Clementis epistola? Nonne viro apostolico ea se praebet dignissimam? Omnia sane ei authentiae indicia adsunt. Audi Wottonum : In illa, inquit, non violatur temporis ratio, nihil contra (antiquam) Ecclesiae disciplinam instituitur; nihil contra doctrinam Christianam praecipitur; stylus ac dicendi methodus proxime accedunt ad Novum Testamentum, neque aliquid, quod non est maxime viro apostolico dignum, in ea reperitur. Et alio loco : Illa vis et ἐνέργεια divina ubique in eo (Clemente) refulget, quae suo fulgore percellit animum legentis; adeo, ut paene dicam, Spiritum Dei, non hominem in eo loquentem sentias.
VI. The learned men of more recent times acknowledge, all to a man, both the authenticity and the integrity of the first epistle of Clement, and no graver doubt is now raised on this matter. For from whom could be hidden the primitive simplicity with which this epistle of Clement is adorned, the evangelical wisdom in which it excels, the apostolic preaching which it sounds forth? Does it not show itself most worthy of an apostolic man? Assuredly all the marks of authenticity are present in it. Hear Wotton: In it, he says, the order of time is not violated, nothing is laid down against the (ancient) discipline of the Church; nothing is taught against Christian doctrine; the style and method of speaking come very close to the New Testament, nor is anything found in it which is not in the highest degree worthy of an apostolic man. And in another place: That divine force and energy shines forth everywhere in him (Clement), which by its splendour strikes the mind of the reader; so much so that, I would almost say, you perceive the Spirit of God, not a man, speaking in him.
Hugo Grotius non simulatae vetustatis indicia in epistola nostra reperiri contendit : De Christo semper loquitur, non ut posteriores πλατωνικώτερον, sed simpliciter plane, et ut Paulus Apostolus solet. Alia quoque dogmata, postea subtilius explicata, tractat ἀφελέστερον, et vocibus κλήσεως, κλητῶν, ἐκλεκτῶν, sensu plane Paulino utitur.
Hugo Grotius maintains that marks of an unfeigned antiquity are found in our epistle: Of Christ he always speaks, not as later writers do, in a more Platonic manner, but quite simply, and as the Apostle Paul is accustomed to do. Other doctrines too, afterwards more subtly unfolded, he treats in a plainer manner, and he uses the words calling, called, elect, in a plainly Pauline sense.
VII. Magna fuit apud veteres epistolae nostrae auctoritas, quam Irenaeus ἱκανωτάτην γραφὴν, Eusebius μεγάλην τε καὶ θαυμασίαν appellat. Publice eam, praesertim diebus Dominicis, in nonnullis Ecclesiis fuisse praelectam, Dionysius Corinthius, Eusebius, Hieronymus, et Photius testantur.
VII. Great was the authority of our epistle among the ancients; Irenaeus calls it a most adequate writing, Eusebius great and wonderful. That it was publicly read out, especially on Sundays, in some Churches, Dionysius of Corinth, Eusebius, Jerome and Photius testify.
Minoris eam Photius ipse aestimabat, quod Clemens mundos trans oceanum existere supponeret (c. 20), phoenicis avis exemplo tanquam verissimo uteretur (c. 25), quodque Pontificem Praesidemque
Photius himself valued it less, because Clement supposed that worlds exist beyond the ocean (ch. 20), used the example of the phoenix bird as though it were most true (ch. 25), and because [he called] the High Priest and Ruler
Editors' notes and page, col. 194
Footnotes
(34) ‹anchor: Audi Wottonum› · call in col 194
Praef. p. CCVI.
Preface, p. CCVI.
(printed under page 96)
(35) ‹anchor: Et alio loco› · call in col 194
In Dedicat.
In the Dedication.
(printed under page 96)
(36) ‹anchor: Hugo Grotius› · call in col 194
In Epist. ad Bignonium, apud Coteler., ed. Patr. apost., t. I, p. 134. (Supra, col. 47.)
In the Letter to Bignon, in Cotelier's edition of the Apostolic Fathers, vol. I, p. 134. (Above, col. 47.)
(printed under page 96)
(37) ‹anchor: ἱκανωτάτην γραφήν› · call in col 194
Adv. haer., III, 3.
Against Heresies III, 3.
(printed under page 96)
(38) ‹anchor: μεγάλην τε καὶ θαυμασίαν› · call in col 194
H. E. III, 16.
Ecclesiastical History III, 16.
(printed under page 96)
(39) ‹anchor: Dionysius Corinthius› · call in col 194
Apud Euseb. H. E. IV, 33.
In Eusebius, Ecclesiastical History IV, 33.
(printed under page 96)
(40) ‹anchor: Eusebius› · call in col 194
H. E. III, 16.
Ecclesiastical History III, 16.
(printed under page 96)
(41) ‹anchor: Hieronymus› · call in col 194
Catal. script. eccl. c. 15.
Catalogue of Ecclesiastical Writers, ch. 15.
(printed under page 96)
(42) ‹anchor: et Photius› · call in col 194
Biblioth. cod. CXIII.
Bibliotheca, codex 113.
(printed under page 96)
Page
- running head: 193 PROOEMIA VARIORUM. 194
- marginal letters: (none of its own; the letters A B C D stand in the gutter beside col 193: A ‹Clementis respondent, simulque arctissime cum›; B ‹nostra est reperienda.›; C ‹neque aliquid, quod non est maxime viro apostolico›; D ‹sebius μεγάλην τε καὶ θαυμασίαν appellat. Pu-›)
- old-edition numerals: (none)
- other: Editors' prose (Hefele's preface), set as this unit's text. Column begins and ends mid-sentence; the continuation (cols 195-198) is missing from the scan, so the last sentence breaks off after "Praesidemque" and the bracketed verb in the English is a supplement. UNSURE: "simulque" in line 1 is printed with damaged type (looks like "almulque"); read as simulque. UNSURE: accents on ἐνέργεια (breathing blurred) and γραφήν (acute or grave before the foot-note call and comma not distinguishable). Italic quotations (Wotton, Grotius) set plain. Foot-note calls (34)-(42) removed; foot notes 38-42 stand at the foot of this column, 34-37 at the foot of col 193; none set here. Enumerators (δ)-(θ) are the author's list letters.
Editors' notes and page, col. 195
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