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PG 1 · cols. 121–182
Variorum prooemia IV: Lumper, Historia critica de vita, scriptis atque doctrina S. Clementis
Editors' preface
IV. EX P. LUMPERI HISTORIA.
IV. FROM THE HISTORY OF FATHER LUMPER.
(Historia theologico-critica de vita, scriptis atque doctrina SS. Patrum, etc.; t. I, Aug. Vindelic., 1783, in octavo.)
(Theologico-critical history of the life, writings and doctrine of the holy Fathers, etc.; vol. I, Augsburg, 1783, in octavo.)
CAPUT PRIMUM.
CHAPTER THE FIRST.
ARTICULUS UNICUS. — VITAE S. CLEMENTIS HISTORIA.
SOLE ARTICLE. — THE HISTORY OF THE LIFE OF SAINT CLEMENT.
S. Clementis patria et generis nobilitas. — Clemens Romanus sanctorum Patrum, quotquot exstant vetustissimus, neque uno nomine primus, Roma e senatorio genere ortus est. Graeca S. Petri apud Henschenium acta etiam Augustis cognatum fuisse, Neronemque, dum Christianos persequebatur, ab illo eapropter abstinuisse testantur.
Saint Clement's native city and the nobility of his family. — Clement of Rome, the most ancient of all the holy Fathers who survive, and the first on more than one count, was born at Rome of a senatorial family. The Greek acts of Saint Peter in Henschenius testify that he was even a kinsman of the emperors, and that Nero, while he was persecuting the Christians, for that reason kept his hands off him.
Annus nativitatis, et ejus conversio. — Quo anno primam lucem aspexerit, nemo, quod sciam, prodidit; si tamen conjectare liceat, Christo in terris adhuc degente natus e reliqua vitae serie censeri potest. Sanctus Paulus in ea, quam ad Philippenses dedit, epistola laudat Clementem nostrum ceu apostolatus sui socium et coadjutorem; in libris
The year of his birth, and his conversion. — In what year he first saw the light no one, so far as I know, has recorded; yet if one may conjecture, he can be judged from the rest of the course of his life to have been born while Christ was still living on earth. Saint Paul, in the epistle which he sent to the Philippians, praises our Clement as the companion and helper of his apostleship; in the books
Editors' notes and page, col. 121
Footnotes
(48-100) ‹anchor: socium et coadjutorem› · call in col 121 Ad Philipp., cap. iv, v. 3 et seq.
To the Philippians, chap. 4, v. 3 and following.
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(25) ‹anchor: e senatorio genere› · call in col 121
Recentiores critici, levissima ducti conjectura, non Romanum et praeclarissimo natum genere, sed ex stirpe Judaica procreatum censent. Primus qui eam invexit novitatem fuit Tillemontius in suis Monumentis historiae ecclesiasticae, tomo II, pag. 149. Exinde vero idem visum Coutantio nostro in celeberrimo suo opere Epistolarum Romanorum pontificum, tomo I, pag. 11, licet postea suam mutarit sententiam loco citato, pag. 41. Accessit demum reverendissimus dominus Remigius Ceillierius noster, qui fidenter nimis id asserere non dubitavit in Historia generali auctorum sacrorum et ecclesiasticorum, tomo I, pag. 598. Colligi id posse ex ejusdem sancti Clementis ad Corinthios epistola capite iv arbitrabatur, ubi ait : Propter aemulationem Pater noster Jacob aufugit a facie Esau fratris sui. Verum haec verba nequeunt vetustam opinionem elidere. Sane illam auctor Libri pontificalis secutus ait : Clemens natione Romanus de regione Coelio monte ex patre Faustino. Similia habentur in Catalogis Romanorum Pontificum vetustioribus : consentitque Breviarium Romanum ad diem 23 Novembris; de illo item sanctus Eucherius Lugdunensis in epistola ad Valerium : Clemens vetusta prosapia senatorum, atque etiam stirpe Caesarum, omni scientia refertus, omniumque liberalium artium peritissimus ad hanc justorum viam transiit; itaque in ea excellenter floruit, ut Principis quoque apostolorum successor exstiterit. His fidem minime derogamus, cum ipsius Clementis in contrarium producta intelligi possint de fidei gratia, propter quam, ut inquit ad Galatas cap. vi Paulus apostolus, Filii promissionis computantur in semine. Quid quod Theophilus in suis ad Autolycum libris, lib. iii, sect. 25, Davidem patrem seu progenitorem nostrum appellat? Ἔπειτα Δαβὶδ ὁ πρόγονος ἡμῶν (ἐβασίλευσεν) ἔτη μ'· Deinde David pater noster regnavit annos quadraginta. Nunquid ideo Hebraeus episcopus iste Antiochenus? Eodem plane sensu cum Clemente locuti sunt Patrum antiquissimi Justinus M. (Dialogo cum Tryphone, sect. 134); Clemens Alexandrinus (Stromatum lib. vi, c. 7); Tertullianus adversus Marcionem, lib. iv, c. 24; auctor Expositionis in Evang. Luc. quae sub Titi Bostrensis nomine circumfertur (Tit. Bost. in cap. i Lucae) Bibliot. PP., edit. Paris., tom. XIII, pag. 767; Aug. serm. 5, § 4, Opp. tom. V, pag. 30.
More recent critics, led by the slightest of conjectures, hold that he was not a Roman born of a most illustrious family, but sprung of Jewish stock. The first to bring in this novelty was Tillemont, in his Memoirs of Ecclesiastical History, vol. II, p. 149. After him the same view was taken by our Coustant in his most celebrated work, the Letters of the Roman Pontiffs, vol. I, p. 11, although he afterwards changed his opinion in the place cited, p. 41. Lastly there joined them our most reverend Dom Remi Ceillier, who, too confidently, did not hesitate to assert it in his General History of Sacred and Ecclesiastical Authors, vol. I, p. 598. He thought it could be gathered from the same Saint Clement's letter to the Corinthians, chapter 4, where he says: Because of jealousy our father Jacob fled from the face of Esau his brother. But these words cannot overthrow the ancient opinion. Indeed the author of the Liber pontificalis, following it, says: Clement, by nation a Roman, of the region of the Caelian hill, his father being Faustinus. The like is found in the older Catalogues of the Roman Pontiffs; and the Roman Breviary agrees, at 23 November; of him likewise Saint Eucherius of Lyons, in the letter to Valerian: Clement, of an ancient line of senators, and even of the stock of the Caesars, filled with all knowledge and most skilled in all the liberal arts, passed over to this way of the just; and he so excelled in it that he became also the successor of the Prince of the apostles. We by no means withdraw our credit from these, since Clement's own words brought forward on the other side can be understood of the grace of faith, on account of which, as the apostle Paul says to the Galatians, chap. 6, The sons of the promise are counted as the seed. What of the fact that Theophilus, in his books to Autolycus, bk. 3, sect. 25, calls David our father or forefather? Then David our forefather (reigned) forty years: Then David our father reigned forty years. Is that bishop of Antioch therefore a Hebrew? In plainly the same sense as Clement have spoken the most ancient of the Fathers: Justin Martyr (Dialogue with Trypho, sect. 134); Clement of Alexandria (Stromata, bk. 6, ch. 7); Tertullian, Against Marcion, bk. 4, ch. 24; the author of the Exposition on the Gospel of Luke which circulates under the name of Titus of Bostra (Titus of Bostra on chap. 1 of Luke), Bibliotheca Patrum, Paris edition, vol. XIII, p. 767; Augustine, sermon 5, § 4, Works, vol. V, p. 30.
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Page
- running head: 121 PROOEMIA VARIORUM.
- marginal letters: A ‹quoque illud argumentum› (neighbouring unit's lines); B ‹S. Clementis patria et generis›; C ‹(25) Recentiores critici› (foot note); D ‹manorum Pontificum vetustioribus› (foot note)
- old-edition numerals: (none)
- other: the column's first seven lines (quoque illud argumentum … tum ex indi-), above the rule, belong to the neighbouring unit (III, on the epistles Ad virgines): pointer only, not set. The captions IV … ARTICULUS UNICUS are printed full width across cols 121-122 and were completed from the col. 122 images; set once here. Foot-note calls removed: 48-100 after ‹coadjutorem›, (25) after ‹genere›. Foot notes 48-100 and (25) stand at the foot of this page (for notes/), (25) running on under col. 122. Italic side-captions are printed run-in with a dash and are kept run-in.
vero Recognitionum, qui sub Clementis hujus nomine circumferuntur, a divo Petro apostolorum principe ad Christum conversus esse, eique postea comes fidelis adhaesisse narratur. Quorum librorum etsi non admodum firma sit auctoritas, hac tamen ex parte nil magnopere se offert, cur rejicienda videatur.
of the Recognitions, moreover, which circulate under this Clement's name, he is related to have been converted to Christ by the divine Peter, prince of the apostles, and afterwards to have clung to him as a faithful companion. And although the authority of those books is not very firm, yet on this point nothing much presents itself why it should seem fit to be rejected.
A divo Petro episcopus designatur. — Cum utroque certe apostolorum principe Clementem diu et familiariter egisse, a Petro autem etiam successorem in pascendo grege Domini designatum fuisse, plerique fatentur.
He is designated bishop by the divine Peter. — That Clement certainly lived long and familiarly with both princes of the apostles, and that by Peter he was moreover designated his successor in feeding the Lord's flock, most men acknowledge.
Cleto in pontificatu succedit, anno Christi 91. — Quotus ordine Romanam cathedram insederit, vetus et adhuc sub judice lis est; non sedisse tamen ante
He succeeds Cletus in the pontificate, in the year of Christ 91. — What place in the order he held in occupying the Roman chair is an old dispute and one still before the judge; yet that he did not sit before
Editors' notes and page, col. 122
Footnotes
(26) ‹anchor: plerique fatentur› · call in col 122
Vide Irenaeum, l. iii, c. 3; Zozim. apud Baron. ad ann. 417, num. 20.
See Irenaeus, bk. 3, ch. 3; Zosimus in Baronius, at the year 417, no. 20.
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Page
- running head: PROOEMIA VARIORUM. 122
- marginal letters: A ‹ciis haud obscuris verborum› (neighbouring unit's lines); B ‹vero Recognitionum, qui sub›; C ‹atque etiam stirpe Caesarum› (foot note); D ‹Bostrensis nomine circumfertur› (foot note)
- old-edition numerals: (none)
- other: the column's first six lines (ciis haud obscuris … Christianorum mentio.), above the rule, belong to the neighbouring unit (III): pointer only, not set. The full-width captions of the page are set once under col. 121. Foot-note call removed: (26) after ‹fatentur›. Foot of the column: continuation of note (25), with a Greek citation of Theophilus, and note (26) (for notes/).
Linum, quod divus Hieronymus in caput LII Isaiae innuit, pro certo jam habetur. Quamvis enim a sancto Petro in episcopum sacratus, et successor designatus fuerit, honorem nihilominus et tunc modeste recusasse, et post S. Jacobi obitum S. Lino ultro cessisse, traditur a Baronio, cujus sententiam comprobant Natalis Alexander, Bollandus, Cotelerius et Tillemontius. Quod, ut Natalis Alexander ait loco citato, « pessimum posteris exemplum praeberi animadverteret, si ex vi ordinationis et designationis, de se factae a S. Petro (quantumvis justa esset) exerceret pontificium; quia futurum praevidebat, ut si pontifici liceret sibi designare successorem, plures in cathedram Petri subvecti, sed Petri vestigia non secuti, relationem carnis et sanguinis, non Spiritus sancti afflatum attenderent..., sicque summum Ecclesiae sacerdotium ab ordine Melchisedech in ordinem Aaronis decideret, nec dignatio coelestis gratiae, sed carnalis successio generaret Sacerdotem. »
Linus, which the divine Jerome intimates on chapter LII of Isaiah, is now held for certain. For although he had been consecrated bishop by Saint Peter and designated his successor, it is nevertheless handed down by Baronius that he both modestly refused the honour at that time and, after the death of Saint James, of his own accord yielded to Saint Linus; and Baronius's opinion is approved by Natalis Alexander, Bollandus, Cotelerius and Tillemont. Because, as Natalis Alexander says in the place cited, "he perceived that a very bad example would be given to posterity if he exercised the pontifical office by force of the ordination and designation made of him by Saint Peter (however just it was); since he foresaw that, if a pontiff were allowed to designate a successor for himself, many raised to the chair of Peter, but not following Peter's footsteps, would have regard to the tie of flesh and blood, not to the breathing of the Holy Spirit..., and that thus the supreme priesthood of the Church would fall from the order of Melchisedech into the order of Aaron, and not the favour of heavenly grace but carnal succession would beget the Priest."
Sanctus Irenaeus enumerans Romanos pontifices qui ad sua tempora floruerunt, tertio post sanctum Petrum loco Clementem ponit.
Saint Irenaeus, enumerating the Roman pontiffs who flourished down to his own times, puts Clement in the third place after Saint Peter.
Pariter Eusebius et Epiphanius sentiunt: ex adverso sanctus Augustinus Clementem Lino immediate successisse testatur: quem ordinem in numerandis Petri successoribus tenent etiam sanctus Optatus Milevitanus, Chronicon quod Damaso vulgo tribuitur, et catalogus vetus Rom. pontificum e ms. codice reginae Sueciae ab hagiographis Belgis in Maii Propylaeo excusus.
Eusebius and Epiphanius think likewise: on the other side Saint Augustine testifies that Clement succeeded Linus immediately; and this order in numbering Peter's successors is also kept by Saint Optatus of Milevis, by the Chronicle commonly attributed to Damasus, and by the old catalogue of the Roman pontiffs printed from a manuscript codex of the queen of Sweden by the Belgian hagiographers in the Propylaeum of May.
Praeter pugnantia adeo testimonia, non desunt suae utrique ex his opinionibus difficultates; posterior inde tamen gravissime premitur, quod fasti Ecclesiae, vetus Romanorum traditio, et plerique catalogi Rom. pontif. sanctum Clementem martyrio coronatum asserant imperante Trajano, atque adeo sub initio saeculi II; quamvis neque Linum plus quam XII, neque Clementem ultra decem annos sedisse quisquam testetur, a Petri autem martyrio usque ad Trajani imperium XXX ut minimum, annos fluxisse constet. Difficultate hac ut se expedirent,
Besides testimonies so conflicting, each of these opinions has difficulties of its own; yet the latter is most gravely pressed by this, that the calendars of the Church, the old tradition of the Romans, and most catalogues of the Roman pontiffs assert that Saint Clement was crowned with martyrdom in the reign of Trajan, and so about the beginning of the second century; although no one testifies that Linus sat more than XII years, or Clement beyond ten, while it is agreed that from Peter's martyrdom to the reign of Trajan XXX years at the least went by. To free themselves from this difficulty,
Editors' notes and page, col. 123
Footnotes
(27) ‹anchor: not visible› · call in col 123 (call above the image)
Et Clemens vir apostolicus, qui post Petrum Rom. Ecclesiam rexit, scribit ad Corinthios, etc., opp. D. Hieron. noviss. edit. Venet., tom. IV, p. 1, col. 612.
And Clement, an apostolic man, who ruled the Roman Church after Peter, writes to the Corinthians, etc.; works of St. Jerome, the latest Venice edition, vol. IV, part 1, col. 612.
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(28) ‹anchor: not visible› · call in col 123 (call above the image)
In Hist. eccl. saeculi i, dissert. 13, pag. mihi 344.
In the Ecclesiastical History of the first century, dissertation 13, p. 344 in my copy.
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(29) ‹anchor: not visible› · call in col 123 (call above the image)
Fundantes igitur et instruentes beati apostoli Ecclesiam, Lino episcopatum administrandae Ecclesiae tradiderunt. Succedit autem ei Anacletus; post eum tertio ab apostolis episcopatum sortitur Clemens. S. Irenaeus l. iii Adv. haeres., cap. 3, pag. mihi 176, edit. noviss. Venetae de anno 1734.
The blessed apostles, then, founding and building up the Church, handed over to Linus the episcopate for the governing of the Church. Anacletus succeeds him; after him, in the third place from the apostles, Clement obtains the episcopate. St. Irenaeus, bk. 3 Against Heresies, ch. 3, p. 176 in my copy, of the latest Venice edition, of the year 1734.
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(30) ‹anchor: Pariter Eusebius› · call in col 123
Hist. eccl., l. iii, c. 15, ait : Anacletus exactis in episcopatu annis xii successorem reliquit Clementem. Vide etiam ejusdem libri c. 4 et 21, editionem Valesii Taurinensem pag. 82, 95 et 98.
Ecclesiastical History, bk. 3, ch. 15, he says: Anacletus, having completed twelve years in the episcopate, left Clement as his successor. See also ch. 4 and 21 of the same book, the Turin edition of Valesius, pp. 82, 95 and 98.
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(31) ‹anchor: et Epiphanius› · call in col 123
Romae primi omnium Petrus et Paulus apostoli pariter atque episcopi fuerunt, inde Linus, tum Cletus, post hunc Clemens. Epiphan. haeres. 27, c. 6, pag. 107, edit. Lipsiensis Petavii, vulgo Coloniensis.
At Rome, first of all, Peter and Paul were both apostles and bishops, then Linus, then Cletus, after him Clement. Epiphanius, heresy 27, ch. 6, p. 107, of the Leipzig edition of Petavius, commonly called the Cologne edition.
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(32) ‹anchor: sanctus Augustinus› · call in col 123
Petro successit Linus, Lino Clemens, Clementi Anacletus, Anacleto Evaristus. S. Aug., ep. 53 ad Generosum.
Linus succeeded Peter, Clement Linus, Anacletus Clement, Evaristus Anacletus. St. Augustine, letter 53, to Generosus.
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(33) ‹anchor: Optatus Milevitanus› · call in col 123
Cathedra una est, sedit prior Petrus, cui successit Linus, Lino Clemens, Clementi Anacletus. D. Optatus, lib. ii.
The chair is one; Peter sat in it first, to whom Linus succeeded, to Linus Clement, to Clement Anacletus. St. Optatus, bk. 2.
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Page
- running head: 123 AD S. CLEMENTEM I PAPAM (completed from the col. 124 image)
- marginal letters: A ‹Linum, quod divus Hieronymus›; B ‹guinis, non Spiritus sancti›; C ‹graphis Belgis in Maii Propylaeo› (set between this line and the one above); D ‹(27) Et Clemens vir apostolicus› (foot note)
- old-edition numerals: (none)
- other: foot-note calls removed: (27) after ‹habetur›, (28) after ‹Natalis Alexander›, (29) after ‹Irenaeus›, (30) after ‹Eusebius›, (31) after ‹Epiphanius›, (32) after ‹Augustinus›, (33) after ‹Milevitanus›. Foot notes (27)-(31) stand at the foot of this column (for notes/). Small-capital numerals LII, II, XII, XXX set as capitals. Guillemets as printed.
aliqui ferunt eum ad schisma evitandum, Pontificia dignitate se abdicasse, et longe post obiisse; verum id omni penitus dubitatione non vacat. Quid autem in re adeo obscura tricisque chronologicis implexa vero propius accedat, lectoris arbitrium esto: mihi animus inclinat, ut S. Irenaeo ceu testi omnium antiquissimo, nec longe a Romanis posito, quin in Urbe ipsa versato, subscribam, et Clementem, non ante, quam post Linum et Cletum, vel ut Irenaeus habet, Anacletum sedisse censeam.
some relate that, to avoid a schism, he abdicated the pontifical dignity and died long afterwards; but this is not altogether free of all doubt. What, however, comes nearer the truth in a matter so obscure and so entangled in chronological knots, let it be for the reader to judge: my own mind inclines to subscribe to Saint Irenaeus, as the most ancient witness of all, and one placed not far from the Romans, nay, one who had lived in the City itself, and to hold that Clement sat not before but after Linus and Cletus, or, as Irenaeus has it, Anacletus.
Res ab eo in pontificatu gestae. — Quo tempore Ecclesiae praeerat, duo potissimum egisse memoratur. Laborante diro schismate Corinthiorum Ecclesia, scripsit egregiam hodie adhuc superstitem epistolam, qua laicis in presbyteros etiam sanctissimos insurgentibus suasit pacem, mutuamque concordiam. Negotium istud ex sententia perfecit sanctus Pontifex. Alterum, quod septem urbis regiones in notarios totidem partitus sit, qui in gesta SS. martyrum inquirerent, illaque ad posteros scriptis commendarent: hinc etiam percipimus, quantam diligentiam ab ipsis incunabulis Rom. Ecclesia adhibuerit in colligendis martyrum fastis. Ingente Christianae rei detrimento acta haec sub Diocletiano, e fundo religionem Christianam convellere laborante, flammis perierunt, ita ut paucula hodie genuina venerandae antiquitatis monumenta reliqua sint. Promeruit et ipse Clemens eisdem fastis adscribi.
The things done by him in his pontificate. — During the time when he presided over the Church he is recorded to have done two things above all. When the Church of the Corinthians was labouring under a dire schism, he wrote an excellent epistle, still surviving today, by which he urged peace and mutual concord on the laymen who were rising up against presbyters, even the holiest. This business the holy Pontiff brought to the conclusion he wished. The second is that he divided the seven regions of the city among as many notaries, who were to inquire into the deeds of the holy martyrs and commend them in writing to posterity: from this too we perceive how great a diligence the Roman Church applied from her very cradle in gathering the records of the martyrs. To the huge loss of the Christian cause these acts perished in the flames under Diocletian, who was labouring to tear up the Christian religion from its foundation, so that today very few genuine monuments of venerable antiquity are left. Clement himself too earned the right to be entered in those same records.
Martyrium sancti Clementis, ejusque obitus. — Etenim in Chersonesum Tauricam relegatus (Tartariam minorem vulgo appellant) cum doctrina et miraculis omnes incolas convertisset ad Christum, jubente Trajano in mare demersus fuit anno J. Ch. 100, Trajani III. Haec ex actis, quae in manibus versantur hodie, eruta sunt; merito tamen a viris gravissimis, Pearsonio praecipue, in dubium revocantur, quemadmodum inferius singulari articulo ostendemus. Sunt, qui minime violenta morte decessisse divum Clementem autumant. Sic Eusebius et sanctus Hieronymus ejus mortem nulla de martyrio mentione instituta commemorant. Sanctus
The martyrdom of Saint Clement, and his death. — For, banished to the Tauric Chersonese (commonly called Lesser Tartary), when by his teaching and miracles he had converted all the inhabitants to Christ, he was at Trajan's command drowned in the sea in the year of Jesus Christ 100, the third of Trajan. These things have been drawn from the acts which are in men's hands today; yet they are deservedly called into doubt by very weighty men, Pearson above all, as we shall show below in a separate article. There are those who assert that the divine Clement departed by no violent death at all. Thus Eusebius and Saint Jerome record his death without making any mention of martyrdom. Saint
Editors' notes and page, col. 124
Footnotes
(34) ‹anchor: not visible› · call in col 124 (call above the image; column inferred)
D. Epiphanius haeres. 27, c. 6. Henschenius et Papebrochius in Maii Propylaeo.
St. Epiphanius, heresy 27, ch. 6. Henschen and Papebroch in the Propylaeum of May.
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(35) ‹anchor: not visible› · call in col 124 (call above the image)
Guilelmus Burius in sua Rom. pontif. notitia adjicit, illum insuper vestes in missa adhibendas sacerdotibus praescripsisse, et ut mappae lineae, quas corporalia vocamus, in peculiari vase lavarentur, statuisse; sed id e commentitia Clementis ad Jacobum Epistola Burius deprompsit. Consecravit hic sanctus Pontifex, geminis mense Decembri ordinationibus, diaconos duos, presbyteros decem et episcopos quindecim.
Willem de Bury, in his Notice of the Roman Pontiffs, adds that he also prescribed for priests the vestments to be used at Mass, and decreed that the linen cloths which we call corporals should be washed in a vessel set apart; but de Bury drew this from the spurious Letter of Clement to James. This holy Pontiff, in two ordinations in the month of December, consecrated two deacons, ten presbyters and fifteen bishops.
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(36) ‹anchor: Sic Eusebius› · call in col 124
Eusebius, H. E., l. iii, c. 34; Hieron. in Catalog. c. 15.
Eusebius, Ecclesiastical History, bk. 3, ch. 34; Jerome in the Catalogue, ch. 15.
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Page
- running head: AD S. CLEMENTEM I PAPAM 124 (the last figure of the column number is damaged and reads like 1)
- marginal letters: A ‹aliqui ferunt (34) eum ad schisma›; B ‹simos insurgentibus suasit pacem›; C ‹Martyrium sancti Clementis› (set between this line and the next); D ‹(32) Petro successit Linus› (foot note)
- old-edition numerals: (none)
- other: the last word is split at the column break (San- | ctus, completed from the first line of col. 125) and is set whole here. Foot-note calls removed: (34) after ‹ferunt›, (35) after ‹commendarent›, (36) after ‹Eusebius›. Foot notes (32)-(36) stand at the foot of this column (for notes/).
Irenaeus vero Pontifices usque ad Eleutherium recensens, eorum quemquam martyrium passum praeter Telesphorum haud significat. Rufinus tantum sanctum Clementem martyrem appellat, aitque de eo Zozimus Pontifex, tantos eum in veritate noscenda progressus fecisse, ut fidem a sancto Petro acceptam et populo traditam martyrio consignaverit.
Irenaeus, for his part, reviewing the Pontiffs down to Eleutherius, does not indicate that any of them suffered martyrdom except Telesphorus. Rufinus alone calls Saint Clement a martyr, and Pope Zosimus says of him that he made such progress in knowing the truth that he sealed with martyrdom the faith received from Saint Peter and handed on to the people.
CAPUT II.
CHAPTER II.
DE SCRIPTIS S. CLEMENTIS PRIMI ROMANI PONTIFICIS.
ON THE WRITINGS OF SAINT CLEMENT THE FIRST, ROMAN PONTIFF.
ARTICULUS I.
ARTICLE I.
DE PRIMA EJUS AD CORINTHIOS PERSCRIPTA EPISTOLA.
ON HIS FIRST EPISTLE, WRITTEN TO THE CORINTHIANS.
Sanctus Clemens Romanae Ecclesiae nomine scripsit. — Inter multa, quae Clementi nostro tribui solent opuscula, una est Ecclesiae Romanae nomine ab eo ad Corinthios epistola, quae pro genuino illius fetu certo laudari possit. Illam commendant Irenaeus, Dionysius saeculo secundo Corinthiorum episcopus in sua ad Soterem epistola, Eusebius, Cyrillus Hierosolymitanus, Epiphanius aliique complures. Scriptam Epistolam illam nomine Romanae Ecclesiae docet divus Hieronymus. Ea siquidem aetate episcopi nihil inconsulta Ecclesia sua aggrediebantur. Praeterea cum schisma, quod Corinthiorum Ecclesiam exagitabat, tollere consilium esset, universa Romana Ecclesia majus pondus, quam solus Episcopus apud eos habitura esse videbatur.
Saint Clement wrote in the name of the Roman Church. — Among the many short works that are usually attributed to our Clement, there is one, the epistle written by him to the Corinthians in the name of the Roman Church, which can with certainty be praised as his genuine offspring. It is commended by Irenaeus, by Dionysius, bishop of the Corinthians in the second century, in his epistle to Soter, by Eusebius, Cyril of Jerusalem, Epiphanius and very many others. That this epistle was written in the name of the Roman Church the divine Jerome teaches. For in that age bishops undertook nothing without consulting their Church. Moreover, since the purpose was to remove the schism that was troubling the Church of the Corinthians, the whole Roman Church seemed likely to have more weight with them than the Bishop alone.
Quae ejus scribendae occasio? — Epistola haec, ut est a nobis admonitum, occasione schismatis, quod per ea tempora Corinthiorum Ecclesiam vexabat, conscripta fuit. Schisma vero illud ex invidia quorumdam in eos qui dignitates et munera obtinebant, conflatum fuit; unde infidelibus Jesu Christi religionem blasphemandi ansa data est. At cum Corinthios ipsos schismatis sui puderet, ad Romanam
What was the occasion of writing it? — This epistle, as we have noted, was composed on the occasion of the schism which in those times was vexing the Church of the Corinthians. Now that schism was kindled by the envy of certain men towards those who held dignities and offices; whence a handle was given to unbelievers for blaspheming the religion of Jesus Christ. But since the Corinthians themselves were ashamed of their schism, to the Roman
Editors' notes and page, col. 125
Footnotes
(37) ‹anchor: not visible› · call in col 125 (call above the image)
L. iii, c. 3.
Bk. 3, ch. 3.
(printed under page 62)
(38) ‹anchor: not visible› · call in col 125 (call above the image)
De orig., tom. I, pag. 778.
De orig., vol. I, p. 778.
(printed under page 62)
(39) ‹anchor: not visible› · call in col 125 (call above the image)
Tom. IV Concil. Mansi, col. 350.
Vol. IV of Mansi's Councils, col. 350.
(printed under page 62)
(40) ‹anchor: not visible› · call in col 126 (call above the image)
Tom. I des Auteurs ecclésiastiques, pag. 599.
Vol. I of the Auteurs ecclésiastiques, p. 599.
(printed under page 62)
(41) ‹anchor: [Ire]naeus› · call in col 125
Sub hoc ergo Clemente dissensione non modica inter eos, qui Corinthi essent, fratres facta, scripsit, quae est Romae, Ecclesia luculentissimam epistolam. Irenaeus, l. iii, c. 3, n. 3.
Under this Clement, therefore, when no small dissension had arisen among the brethren who were at Corinth, the Church which is at Rome wrote a most splendid letter. Irenaeus, bk. 3, ch. 3, no. 3.
(printed under page 62)
(42) ‹anchor: ad Soterem epistola› · call in col 125
Hodie sacrum diem Dominicum transegimus, in quo epistolam vestram legimus. quam quidem perpetuo deinceps legentes, perinde ac priorem illam nobis a Clemente scriptam Epistolam, optimis praeceptis ac documentis abundabimus. Apud Euseb., H. E. l. iv, c. 23.
Today we have kept the holy Lord's day, on which we read your letter; and reading it always hereafter, just as that earlier Letter written to us by Clement, we shall abound in the best precepts and lessons. In Eusebius, Ecclesiastical History, bk. 4, ch. 23.
(printed under page 62)
(43) ‹anchor: Eusebius› · call in col 125
Hujus igitur Clementis exstat Epistola uno consensu recepta, eximia prorsus, atque mirabilis; quam nomine Ecclesiae Romanae ad Corinthiorum Ecclesiam scripsit. Hanc in plerisque ecclesiis et nostra, et superiori memoria palam recitari consuevisse comperimus. Euseb., H. E., l. iii, c. 16, 38 : l. iv, c. 23.
Of this Clement, then, there is extant a Letter received by common consent, altogether excellent and admirable, which he wrote in the name of the Roman Church to the Church of the Corinthians. We have found that this was accustomed to be read publicly in very many churches, both in our own and in earlier memory. Eusebius, Ecclesiastical History, bk. 3, ch. 16, 38; bk. 4, ch. 23.
(printed under page 62)
(44) ‹anchor: Cyrillus Hierosolymitanus› · call in col 125
Catechesi 18, c. 8.
Catechesis 18, ch. 8.
(printed under page 62)
(45) ‹anchor: Epiphanius› · call in col 125
Haeresi 30, n. 15, pag. 139; et haeres. 27, n. 6, pag. 107, edit. Petavii.
Heresy 30, no. 15, p. 139; and heresy 27, no. 6, p. 107, Petavius's edition.
(printed under page 62)
(46) ‹anchor: aliique complures› · call in col 125
Vide Origenem, tom. I, edit. Paris., 1733, pag. 82; tom. III, pag. 422; et tom. IX, part. ii, pag. 143, edit. Huetii Coloniae, 1685. Clem. Alexand., l. i Strom., c. 7, tom. I, pag. 339, edit. Oxoniens. 1715; et l. iv, c. 1, tom. I, pag. 609; Hieron. De viris illustr., c. 15; tom. II, part. ii, pag. 8503, edit. noviss. Venetae de anno 1767.
See Origen, vol. I, Paris edition, 1733, p. 82; vol. III, p. 422; and vol. IX, part 2, p. 143, of Huet's edition, Cologne, 1685. Clement of Alexandria, bk. 1 of the Stromata, ch. 7, vol. I, p. 339, Oxford edition, 1715; and bk. 4, ch. 1, vol. I, p. 609; Jerome, On Illustrious Men, ch. 15; vol. II, part 2, p. 8503 [so printed], of the latest Venice edition, of the year 1767.
(printed under page 62)
(47) ‹anchor: divus Hieronymus› · call in col 125
Idem l. c. Vide etiam Irenaeum lib. iii, cap. 3.
The same, in the place cited. See also Irenaeus, bk. 3, ch. 3.
(printed under page 62)
Page
- running head: 125 PROOEMIA VARIORUM. (completed from the col. 126 image)
- marginal letters: A ‹ctus Irenaeus (37) vero Pontifices›; B ‹ARTICULUS I.›; C ‹tabat, tollere consilium esset, universa Romana› (level with this line); D ‹(40) Tom. I des Auteurs ecclésiastiques› (foot note)
- old-edition numerals: (none)
- other: the column opens with ‹ctus›, the end of ‹Sanctus›, set whole under col. 124. The last word is split at the break (Roma- | nam, completed from the first line of the lower part of col. 126) and is set whole here. READING ORDER: the captions CAPUT II. and DE SCRIPTIS … PONTIFICIS. are printed full width across cols 125-126, dividing the page; the paragraph at the top of col. 126 (Observandum autem …) closes Caput I and precedes these captions in reading order. The captions were completed from the col. 126 images and are set once here. In ‹aliique› the l prints short, like an i (worn type, not counted a misprint). Foot-note calls removed: (37) after ‹Irenaeus›, (38) after ‹Rufinus›, (39) after ‹Zozimus›, (41) after ‹Irenaeus›, (42) after ‹epistola›, (43) after ‹Eusebius›, (44) after ‹Hierosolymitanus›, (45) after ‹Epiphanius›, (46) after ‹complures›, (47) after ‹Hieronymus›. Foot notes (37)-(43) stand at the foot of this column (for notes/). Q1: note (40) has no call in this column; its call stands in the second line of col. 126 (seen at the edge of the column crop), so it belongs with col. 126's notes and is kept here only because it is printed at the foot of col. 125. In note (38) the title is left abbreviated in the English, the expansion not being certain.
Observandum autem est cum Cl. Remigio Ceillierio, martyris appellationem saepe iis tributam fuisse, qui aliquid pro Christo passi fuerunt, licet cruciatibus interempti non fuissent; atque haec fuisse ratio videtur, qua Rufinus et Zozimus sanctum martyrem appellarunt, qui, cum Ecclesiam saeviente Domitiani persecutione moderatus fuisset, ab ea immunis omnino non fuerit.
It is to be observed, however, with the distinguished Remigius Ceillier, that the title of martyr was often given to those who suffered something for Christ, even though they had not been put to death by torments; and this seems to have been the reason why Rufinus and Zosimus called a martyr the saint who, having governed the Church while Domitian's persecution was raging, was not altogether untouched by it.
Ecclesiam scripsere, quasdam quaestiones proponentes. S. Clementis animum schisma istud affligebat plurimum, cupiebatque tanto malo obviam ire: verum cum Romani ipsi aliis malis jactarentur, promptam illis opem ferre nequivit. Domitiano autem exstincto anno 95 rebusque Romanis majori in tranquillitate collocatis, sanctus Clemens tempore usus, Corinthiis tandem rescripsit.
Church they wrote, putting certain questions. That schism greatly afflicted the mind of Saint Clement, and he longed to go to meet so great an evil: but since the Romans themselves were being tossed by other evils, he could not bring them prompt help. When, however, Domitian had been killed in the year 95 and Roman affairs were set in greater tranquillity, Saint Clement, using the opportunity, at last wrote back to the Corinthians.
De hac epistola judicium. — Celeberrima est, quod omnes norunt eruditi, quae prior Corinthiis inscribitur, epistola: ἱκανωτάτη γραφὴ, potentissima, seu ut Valesius vertit, luculentissima scriptura, dicta a S. Irenaeo; ἐπιστολὴ μεγάλη τε καὶ θαυμασία, magna et admirabilis, ab Eusebio, atque adeo tantum non canonica. Eam apud omnes auctoritatem obtinuit, ut perinde ac reliquae apostolorum epistolae publice aliquibus in ecclesiis lecta fuerit: quod quidem praeter Eusebium, Hieronymum, aliosque veteres scriptores, testatur antiquior Dionysius Corinthiorum episcopus. Haec sane priscum Evangelii vigorem spirat: stylus quam proxime ad Novum Testamentum accedit: res verbaque ipsa desumpta in primis ex Epistolis Paulinis. Denique nihil fere in ea reperiri contingit, quod primaeva nascentis Ecclesiae incunabula
A judgement on this epistle. — Most celebrated, as all the learned know, is the epistle that is inscribed as the former to the Corinthians: called by Saint Irenaeus ἱκανωτάτη γραφή, a most powerful, or as Valesius renders it, a most splendid writing; by Eusebius ἐπιστολὴ μεγάλη τε καὶ θαυμασία, great and admirable, and indeed all but canonical. It obtained such authority with all that, just like the other epistles of the apostles, it was read publicly in some churches: which indeed, besides Eusebius, Jerome and other ancient writers, the earlier Dionysius, bishop of the Corinthians, attests. It truly breathes the ancient vigour of the Gospel: the style comes as near as possible to the New Testament: the matter and the very words are taken chiefly from the Pauline Epistles. Finally, it happens that almost nothing is found in it that the first cradle of the nascent Church
Editors' notes and page, col. 126
Footnotes
(48) ‹anchor: a S. Irenaeo› · call in col 126
Lib. iii, cap. 3, n. 3.
Bk. 3, ch. 3, no. 3.
(printed under page 62)
(49) ‹anchor: ab Eusebio› · call in col 126
H. E., lib. iii, cap. 16, pag. 95, edit. Taurinensis.
Ecclesiastical History, bk. 3, ch. 16, p. 95, of the Turin edition.
(printed under page 62)
(50) ‹anchor: Dionysius Corinthiorum episcopus› · call in col 126
Apud Euseb., H. E., l. iv, c. 23.
In Eusebius, Ecclesiastical History, bk. 4, ch. 23.
(printed under page 62)
(51) ‹anchor: ex Epistolis Paulinis› · call in col 126
Haec ipsa similitudo, teste D. Hieronymo (in catal. c. 15), in causa fuit, cur quidam S. Clementem Epistolae ad Hebraeos interpretem, atque etiam auctorem esse existimarint.
This very likeness, as St. Jerome attests (in the Catalogue, ch. 15), was the reason why some have thought St. Clement to be the translator, and even the author, of the Epistle to the Hebrews.
(printed under page 62)
Page
- running head: PROOEMIA VARIORUM. 126
- marginal letters: A ‹Observandum autem est cum Cl.›; B ‹nam Ecclesiam scripsere, quasdam›; C ‹tantum non canonica. Eam apud›; D ‹n. 6, pag. 107, edit. Petavii.› (foot note)
- old-edition numerals: (none)
- other: READING ORDER: the first paragraph (Observandum …) stands above the full-width captions CAPUT II. / DE SCRIPTIS … (set under col. 125) and closes Caput I; in reading order it follows the top paragraph of col. 125 and precedes those captions. The lower part opens with ‹nam›, the end of ‹Romanam›, set whole under col. 125; this column's second paragraph continues the last paragraph of col. 125. Foot-note calls removed: (40) after ‹Ceillierio›, (48) after ‹Irenaeo›, (49) after ‹Eusebio›, (50) after ‹episcopus›, (51) after ‹Paulinis›. Foot notes (43, end)-(51) stand at the foot of this column (for notes/).
non referat; nihilque, quod virum plane apostolicum non maxime deceat.
does not recall; and nothing that does not most highly become a man truly apostolic.
Dubitationes, quae de hac epistola moventur. — At quamvis hujusmodi venerandum sacrae antiquitatis monumentum a plerisque vetustis locupletissimis testibus, usquequaque astruatur; atque simul ac ex antiquissimo ms. codice Alexandrino istud in lucem fuit editum, summo eruditorum fere omnium consensu, sincerum omnino, quantumcunque est, agnitum fuerit, receptum, comprobatumque: non defuere tamen hoc et superiore saeculo, qui vitiatum idem, mireque interpolatum obfirmate contenderint. Eos inter primas tenet Gisbertus Voetius theologiae professor in Academia Ultrajectina, qui varias adversus hanc epistolam movit objectiones, sed plane frivolas, et supinam redolentes negligentiam; uti clare ostendit Joachimus Maderus in praefatione ad lectorem, Helmenstadiensi editioni Epistolae Clementis praemissa. Ast nihil mirum, virum istum, multae alioquin lectionis in recentioribus, epistolam sancti Clementis, aliaque ejusmodi ob vetustatem veneranda monumenta in dubium vocasse; cum ipse, ex male praeconcepta opinione ac odio adversus antiquam catholicae Ecclesiae traditionem, optaverit, nullum plane virorum apostolicorum scriptum superesse, ut illo ipso loco indicat sequentibus verbis: Admiramur singularem Dei providentiam, quae curavit ut ab apostolorum discipulis, virisque 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. Verum alii, melioris in his rebus judicii, talibus directe contradicentes, mirantur potius, ac merito depraedicant (judice viro clarissimo Grabio, singularem divinam Providentiam, « quae curavit, ut a sanctorum apostolorum discipulis, virisque apostolicis, et apostolorum saeculo proximis, plura scriberentur, eorumque aliqua sancte asservata ab initio Ecclesiae in hunc usque diem superessent, nec a blattis tineisque, aliove ejusmodi exercitu, sed strenuis in ordinata Dei acie prostatis vel parastatis ederentur, deque iis nullus dubitandi locus relictus esset; ut nimirum Scripturae tanto evidentius sua constaret auctoritas, ac canonica Evangelia, aliaque scripta sanctorum apostolorum et discipulorum a falsis, quae illorum nominibus supposita sunt, discernerentur, (id quod absque catholicorum Patrum traditione, apostolicae
The doubts that are raised about this epistle. — But although so venerable a monument of sacred antiquity is established on every side by very many ancient and most trustworthy witnesses; and although, as soon as it was brought to light from the most ancient Alexandrine manuscript codex, it was by the fullest agreement of nearly all the learned acknowledged, received and approved as wholly genuine, as far as it extends: yet there have not been wanting, in this and the preceding century, men who obstinately maintained that it was corrupted and strangely interpolated. Among them the first place is held by Gisbert Voetius, professor of theology in the University of Utrecht, who raised various objections against this epistle, but plainly frivolous ones, and smelling of supine negligence; as Joachim Mader clearly shows in the preface to the reader prefixed to the Helmstedt edition of Clement's Epistle. But it is no wonder that this man, otherwise of much reading in the more recent writers, called in doubt the epistle of Saint Clement and other monuments of the kind, venerable for their age; since he himself, from an ill-preconceived opinion and hatred against the ancient tradition of the Catholic Church, wished that no writing at all of the apostolic men survived, as he indicates in that very place in the following words: We admire the singular providence of God, which took care that by the disciples of the apostles, and by the men nearest to the age of the apostles, either nothing should be written, or nothing preserved and flow down to posterity, or at least that 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 some other army of God: so that for Scripture alone its authority might stand the more evidently, and incorruptibility and eternity be proper to it alone. But others, of better judgement in these matters, directly contradicting such things, rather marvel at and deservedly proclaim (in the judgement of the most distinguished Grabe, the singular divine Providence, "which took care that by the disciples of the holy apostles, and by the apostolic men, and by those nearest to the age of the apostles, a good many things should be written, and that some of them, religiously kept, should survive from the beginning of the Church to this very day, and should be published not by bookworms and moths or some other army of that kind, but by strenuous front-rank men or comrades-in-line in God's ordered array, and that no room for doubting about them should be left; so that, namely, the authority of Scripture might stand the more evidently, and the canonical Gospels and the other writings of the holy apostles and disciples might be distinguished from the false ones that have been foisted under their names, (which without the tradition of the Catholic Fathers, those of the apostolic
Editors' notes and page, col. 127
Footnotes
(52) ‹anchor: not visible› · call in col 127 (call above the image)
Part. i Selectar. disputat., pag. 103.
Part 1 of the Select Disputations, p. 103.
(printed under page 63)
(53) ‹anchor: viro clarissimo Grabio› · call in col 127
Spicileg. SS. Patrum, tom. I, pag. 260, 261.
Spicilegium of the Holy Fathers, vol. I, pp. 260, 261.
(printed under page 63)
Page
- running head: 127 AD S. CLEMENTEM I PAPAM (completed from the col. 128 image)
- marginal letters: A ‹non referat; nihilque, quod virum›; B ‹ctiones, sed plane frivolas› (set between this line and the one above); C ‹aut nihil scriberetur, aut nihil› (set between this line and the next); D ‹essent, nec a blattis tineisque›
- old-edition numerals: (none)
- other: the parenthesis opened before ‹judice› is never closed in the print; kept as printed, and the English leaves it open likewise. The parenthesis opened at ‹(id quod› closes in col. 128. Foot-note calls removed: (52) after ‹varias›, (53) after ‹Grabio›. Foot notes (52)-(55) stand at the foot of this column (for notes/). A pen stroke crosses the lower left of the column without hiding any word.
aetati vicinorum vix, ac ne vix quidem fieri potest), denique ut sacer codex a corruptione ac injuria non tam temporum, quam malorum ingeniorum, vindicaretur, et genuinus ejus sensus in aliquibus locis quodammodo obscurus, magisque ab haereticis obscuratus, egregie illustraretur; sicque propria verbi divini veritas contra falsas quorumdam hominum opiniones, heri natas, cras vero interituras, firmaretur, in aeternum duratura. » Hactenus vir gravissimus Grabius.
age or near to it, can scarcely, nay not even scarcely, be done), and finally that the sacred codex might be vindicated from corruption and from the injury not so much of the times as of evil minds, and its genuine sense, in some places somewhat obscure, and still more obscured by heretics, might be excellently illuminated; and that thus the proper truth of the divine word might be made firm against the false opinions of certain men, born yesterday and to perish tomorrow, itself to endure for ever." Thus far that most weighty man Grabe.
Voetium presso pede sequentes Eduardus Bernardus, atque Joannes Clericus hanc epistolam a plane improbo, qui Clementi Romano innumeras Clementis Alexandrini lacinias adsuerit, misere foedatam suadere conati. Utrumque porro solide refutavit Cl. Henricus Wottonus. Juvat ipsummet hunc doctissimum virum hac de re disserentem audire: « Irriti sunt, inquit, hujus (Bernardi) 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, qui a Clemente Alexandrino usquam citantur, scriptorum. Nemo enim Patrum majore licentia est usus 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. »
Following close on the heels of Voetius, Edward Bernard and Jean Le Clerc tried to persuade men that this epistle was wretchedly defiled by a thoroughly dishonest man, who had stitched on to Clement of Rome countless patches from Clement of Alexandria. Both, moreover, were solidly refuted by the distinguished Henry Wotton. It is worth hearing this most learned man himself discoursing on the matter: "Vain," he says, "are this man's (Bernard's) attempts: for he who argues in this way from Clement of Alexandria either does not know him well or acts in bad faith; for by the same reasoning it will be all over with the authenticity and credit of the writers who are anywhere cited by Clement of Alexandria. For none of the Fathers used greater licence in citing authors, whether sacred or heathen: since it is his custom not always to recite the authors' words entire, but at his own pleasure now to contract, now to insert from his own, to omit some things and to change others in various ways."
« Si ad haec sedulo attendas, agnosces, pie Lector, mecum, ex Alexandrino non interpolatam fuisse, toties ab Ecclesia primaeva celebratam laudibus, imo et cum sacris Scripturis publice lectam Rom. Clementis epistolam. » Haec Wottonus cui tamen praeiverat Joannes Potterus vir cl. in animadversionibus ad Clementem Alexandr. ubi summatim quidem, sed acriter Bernardi conjectationes elisit.
"If you attend carefully to these things, you will acknowledge with me, pious Reader, that the epistle of Clement of Rome, so often celebrated with praises by the primitive Church, nay even publicly read along with the sacred Scriptures, was not interpolated from the Alexandrian." So Wotton, whom however John Potter, a distinguished man, had preceded in his observations on Clement of Alexandria, where he crushed Bernard's conjectures, summarily indeed, but sharply.
Longius adhuc progressus est Joannes Moshemius qui Clementis epistolam primam quarta sui parte mulctandam censet, a capite nimirum 9 ad 55; sed ne priora quidem decem capita eo judice ab interpolatione sunt prorsus immunia. At inania esse, ac futilia Moshemii argumenta in oculis posuit Joannes Ludovicus Frey. Siquidem invicte vir eruditus evincit, cum ex antiquitate codicis Alexandrini, tum ex veterum Patrum testimoniis, nos eamdem omnino epistolam habere, quam habuit vetusta Ecclesia, quam audierunt in sacris coetibus primaevi Christiani, dum adhuc ejus lectionis usus vigeret; quam legerunt Dionysius Corinthius, Clemens Alexandrinus, Cyrillus Hierosolymitanus, Hieronymus, caeterique; quam denique Polycarpum Smyrnensem episcopum et martyrem
Johann Mosheim went further still, who judges that Clement's first epistle ought to be docked of a fourth part of itself, namely from chapter 9 to 55; but in his judgement not even the first ten chapters are wholly free from interpolation. But that Mosheim's arguments are empty and futile Johann Ludwig Frey has set before men's eyes. For that learned man proves invincibly, both from the antiquity of the Alexandrine codex and from the testimonies of the ancient Fathers, that we have altogether the same epistle which the ancient Church had, which the earliest Christians heard in their sacred assemblies while the practice of reading it was still in force; which Dionysius of Corinth, Clement of Alexandria, Cyril of Jerusalem, Jerome and the rest read; which, finally, Polycarp, bishop of Smyrna and martyr,
Editors' notes and page, col. 128
Footnotes
(54) ‹anchor: not visible› · call in col 128 (call above the image; column inferred)
In notis edit. PP. apostolic. Cotelerianae Amstaelodam., anni 1724.
In the notes of Cotelier's edition of the Apostolic Fathers, Amsterdam, of the year 1724.
(printed under page 63)
(55) ‹anchor: not visible› · call in col 128 (call above the image; column inferred)
In notis ad Clem. Epist. 1, cap. 9, pag. 40.
In the notes on Clement's Letter 1, ch. 9, p. 40.
(printed under page 63)
(56) ‹anchor: ad Clementem Alexandr.› · call in col 128
Potter. ad Clem. Alexand. Strom. l. iv, c. 18, pag. 610, nota 4.
Potter on Clement of Alexandria, Stromata, bk. 4, ch. 18, p. 610, note 4.
(printed under page 63)
(57) ‹anchor: Joannes Moshemius› · call in col 128
Instit. hist. Christ. majores saec. i, p. 212 usque 215.
The Larger Institutes of Christian History, first century, pp. 212 to 215.
(printed under page 63)
(58) ‹anchor: Joannes Ludovicus Frey› · call in col 128
Praefat. ad epist. SS. PP. apostolic., circa medium.
Preface to the letters of the holy Apostolic Fathers, about the middle.
(printed under page 63)
Page
- running head: AD S. CLEMENTEM I PAPAM 128
- marginal letters: A ‹aetati vicinorum vix, ac ne vix›; B ‹solide refutavit Cl. Henricus› (set between this line and the one above); C ‹« Si ad haec sedulo attendas› (set between this line and the next); D ‹invicte vir eruditus evincit›
- old-edition numerals: (none)
- other: the last word is split at the column break (mar- | tyrem, completed from the first line of col. 129) and is set whole here. Foot-note calls removed: (54) after ‹Clericus›, (55) after ‹Wottonus›, (56) after ‹Alexandr.›, (57) after ‹Moshemius›, (58) after ‹Frey›. Foot notes (56)-(58) stand at the foot of this column (for notes/). An ink mark crosses ‹vicinorum vix› and ‹sacer› in the first lines; the words remain legible.
manu versasse; quin et nonnulla ex ea verbotenus excerpta in suam ad Philippenses Epistolam transtulisse, suadent loca ex Clementina et Polycarpiana epistola desumpta, in medium prolata, atque invicem collata. Hanc unam ob causam, Bernardi, Clerici ac Moshemii, conjectationes de hujus laciniis ex Clemente Alexandrino desumptis omnino evanescant oportet.
handled with his own hand; nay, that he even carried over into his own Epistle to the Philippians some things excerpted from it word for word is made persuasive by the passages taken from the Clementine and the Polycarpian epistle, brought forward, and compared with one another. For this one reason the conjectures of Bernard, Le Clerc and Mosheim about its patches taken from Clement of Alexandria must altogether vanish.
Neque alii profecto desunt, qui ejusdem epistolae sinceritatem in dubium revocant, quod nimirum nonnulla fabulosa prae se ferat; quod aliqua in ea desiderentur a vetustis Patribus allegata, etc. Sed hos morosiores criticos missos facimus: tum quod eorum objectiones fluxo adeo talo nitantur, ut pedem cum singulis conferre haud expediat, tum inprimis, quod a plerisque viris eruditis res abunde satis fuerit pertractata. Firmum igitur, ratumque fit, germanam omnino priorem esse Clementis epistolam: quidquid enim in ea continetur, tempora plane apostolica refert; neque ullum ex omni retro antiquitate quispiam testem produxerit, qui homines cordatos de illius sinceritate merito ancipites reddere valeat.
Nor indeed are others wanting who call the genuineness of the same epistle into doubt, because, that is, it exhibits some fabulous things; because some things alleged by the ancient Fathers are missing in it, and so on. But these more captious critics we dismiss: both because their objections rest on so unsteady a footing that it is not worth while to engage with them one by one, and above all because the matter has been abundantly enough treated by very many learned men. It is therefore made firm and settled that the former epistle of Clement is altogether authentic: for whatever is contained in it recalls times plainly apostolic; nor could anyone produce from all antiquity past any witness able to make sensible men deservedly doubtful of its genuineness.
ARTICULUS II.
ARTICLE II.
DE SECUNDA AD CORINTHIOS EPISTOLA.
ON THE SECOND EPISTLE TO THE CORINTHIANS.
Dubitationes veterum de altera sancti Clementis epistola. — Praeter sancti Clementis ad Corinthios epistolam, de qua hactenus egimus, altera eidem ab Eusebii aetate tribuitur, quae tamen, ut est ab eo adnotatum, adeo celebris ut prior non erat, neque a veteribus recitabatur. Imo sanctus Hieronymus veteres eam rejecisse refert; Photius vero aetate sua pro supposititia habitam fuisse testatur.
The doubts of the ancients about the second epistle of Saint Clement. — Besides Saint Clement's epistle to the Corinthians, of which we have treated so far, a second has been attributed to him since the age of Eusebius, which however, as he noted, was not so celebrated as the former, nor was it cited by the ancients. Indeed Saint Jerome reports that the ancients rejected it; and Photius testifies that in his own age it was held to be spurious.
Queritur hic praeterea humiles sententias, neque satis apte invicem nexas in ea exstare, atque alieniores interpretationes Scripturae, et Jesu Christi
The latter complains besides that there are found in it mean sentiments, not connected with one another aptly enough, and rather far-fetched interpretations of Scripture, and that of Jesus Christ
Editors' notes and page, col. 129
Footnotes
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Confer caput 1 epistolae S. Clem. ad Corinth. cum cap. 4 epist. Polycarpi ad Philipp.; cap. 5 cum cap. 9; cap. 7 cum cap. 7; cap. 9 cum cap. 2; cap. 13 cum cap. 2; cap. 21 cum cap. 4.
Compare chapter 1 of St. Clement's letter to the Corinthians with ch. 4 of Polycarp's letter to the Philippians; ch. 5 with ch. 9; ch. 7 with ch. 7; ch. 9 with ch. 2; ch. 13 with ch. 2; ch. 21 with ch. 4.
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Sciendum autem est alteram quoque sancti Clementis epistolam circumferri; verum hanc non perinde cognitam fuisse, ac primam, pro certo habemus; quandoquidem vetustiores illa nequaquam usos esse comperimus. Eusebius, H. E. l. iii, c. 38, pag. 117.
It should be known, moreover, that a second letter of Saint Clement is also in circulation; but we hold it for certain that this was not as well known as the first, since we find that the more ancient writers made no use of it at all. Eusebius, Ecclesiastical History, bk. 3, ch. 38, p. 117.
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Fertur et secunda ejus nomine epistola, quae a veteribus reprobatur. Hieron., in Catalog., c. 15.
A second letter also passes under his name, which is rejected by the ancients. Jerome, in the Catalogue, ch. 15.
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Quae secunda ad eosdem dicitur, ut notha rejicitur. Phot. cod. cxiii.
That which is called the second to the same people is rejected as spurious. Photius, codex 113.
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Secunda vero epistola et ipsa institutionem ac admonitionem melioris vitae inducit, atque in principio Christum Deum praedicat. Verum dicta quaedam peregrina, velut e sancta Scriptura subinducit, quibus ne prima quidem epistola vacat, et interpretationes locorum quorumdam alieniores profert : alioquin ipsa, quae in his epistolis insunt, sensa nonnihil abjecta sunt, nec continentem seriem, ac consequentiam servant. Cod. 126, Photius.
The second letter, for its part, also brings in instruction and exhortation to a better life, and at the beginning proclaims Christ as God. But it introduces certain foreign sayings as though from holy Scripture, from which not even the first letter is free, and it puts forward rather far-fetched interpretations of certain passages; besides, the very thoughts contained in these letters are somewhat mean, and do not keep an unbroken order and sequence. Codex 126, Photius.
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Page
- running head: 129 PROOEMIA VARIORUM. (completed from the col. 130 image)
- marginal letters: A ‹tyrem manu versasse; quin et›; B ‹primis, quod a plerisque viris› (set between this line and the one above); C ‹que a veteribus recitabatur› (set between this line and the one above); D ‹(61) Fertur et secunda ejus nomine› (foot note)
- old-edition numerals: (none)
- other: the column opens with ‹tyrem›, the end of ‹martyrem›, set whole under col. 128. The last word is split at the break (Chri- | sti, completed from the first line of col. 130) and is set whole here. Foot-note calls removed: (59) after ‹collata›, (60) after ‹Eusebii›, (61) after ‹refert›, (62) after ‹Photius›, (63) after ‹praeterea›. Foot notes (59)-(68) stand at the foot of this column (for notes/). A pencil bracket in the margin beside ‹nimirum … quod› hides nothing.
verba, quae in Evangelio non leguntur, proferre, quorum aliqua ex apocrypho Aegyptiorum Evangelio petita sunt.
it brings forward words which are not read in the Gospel, some of which have been drawn from the apocryphal Gospel of the Egyptians.
His vero posthabitis contendunt Cotelerius, Coutantius, Gallandius, et Bullus, et alii, epistolam hanc revera sancti Clementis esse. Cernimus enim eam postremo apostolorum canone non modo sancto Clementi tributam esse, verum etiam prioris instar inter Scripturas sacras recenseri. Sanctus Epiphanius eam quoque S. Clementis nomine recitat, cui et a sancto Hieronymo atque etiam a Photio tribuitur. Quibus fit, ut, cum eam tanquam supposititiam habitam dixerunt, non ex sua, sed aliorum sententia locuti fuerint. Eusebius vero inter eos, qui epistolam hanc ut supposititiam duxerunt, minime est numerandus, cum nihil de ea pronuntiet, nisi eam non adeo ut priorem celebrem, atque a veteribus memoratam fuisse. Id autem mirum videri non debet, cum non, ut prior, Romanae Ecclesiae, sed pontificis tantum nomine scripta, neque publice in Ecclesia lecta fuerit: unde factum, ut conjectat Bullus ut quod paulatim, quasi Clementis revera non esset, neglectui habita fuerit; quam etiam ob causam aliae Clementis epistolae (nam et alias scripsisse virum sanctum mihi indubium est) prorsus interciderunt. Caeterum in exiguis illis hujus epistolae reliquiis multa cum priore similitudo elucet: idem quoque vetustatis color, eaedem dicendi formae et plures loci ex apocryphis libris prolati in utraque spectantur.
Setting these things aside, however, Cotelier, Coustant, Gallandi and Bull, and others, maintain that this epistle really is Saint Clement's. For we see that in the last canon of the apostles it is not only attributed to Saint Clement but also, like the former, reckoned among the sacred Scriptures. Saint Epiphanius too cites it under Saint Clement's name, and it is attributed to him by Saint Jerome and also by Photius. From which it follows that, when they said it was held as spurious, they spoke not from their own opinion but from that of others. Eusebius indeed is by no means to be numbered among those who regarded this epistle as spurious, since he pronounces nothing about it except that it was not so celebrated as the former, nor so mentioned by the ancients. And this ought not to seem strange, since it was written not, like the former, in the name of the Roman Church, but only in the pontiff's, and was not publicly read in the Church: whence it came about, as Bull conjectures, that little by little, as though it were not really Clement's, it was held in neglect; for which reason also other epistles of Clement (for that the holy man wrote others too is to me beyond doubt) have utterly perished. For the rest, in those scanty remains of this epistle much likeness to the former shines out: the same colour of antiquity too, the same forms of speech, and several passages adduced from apocryphal books are to be seen in both.
Corinthiis inscripta fuit. — Eusebius, ad quos data sit haec epistola, non commemorat; Photius vero aperte ait, eam ad Corinthios datam fuisse, quod ex Dorothei Archimandritae Niconis monachi atque ex Parallelorum auctoris testimonio inter sancti
It was inscribed to the Corinthians. — Eusebius does not record to whom this epistle was sent; but Photius says openly that it was sent to the Corinthians, which from the testimony of Dorotheus the Archimandrite, of Nicon the monk, and of the author of the Parallels, among Saint
Editors' notes and page, col. 130
Footnotes
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Clemens epist. 2 ad Corinth., n. 4, 5, 12.
Clement, letter 2 to the Corinthians, nos. 4, 5, 12.
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T. I PP. apostolicorum, pag. 182.
Vol. I of the Apostolic Fathers, p. 182.
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Epistol. Rom. pontif., pag. 34.
Letters of the Roman Pontiffs, p. 34.
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In Biblioth. PP. noviss. Graeco-Latina, t. I, pag. 14. prolegom.
In the latest Greek-Latin Bibliotheca Patrum, vol. I, p. 14 of the prolegomena.
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Defensio fidei Nicaen., pag. 49 et 50.
Defence of the Nicene Faith, pp. 49 and 50.
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Sint autem vobis libri venerabiles et sancti Veteris Testamenti Moysis quinque... libri vero nostri, hoc est Novi Testamenti Evangelia quatuor... Clementis epistolae duae. Can. apost. 85.
Let there be for you as venerable and holy books, of the Old Testament, the five of Moses... and our own books, that is, of the New Testament, the four Gospels... the two letters of Clement. Apostolic Canon 85.
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Dicit Clemens in una epistolarum suarum, etc. Epiphan. haeres. 77, n. 6. Ipse Clemens omnibus illos (Ebionitas) modis redarguit in Epistolis circularibus, quas scripsit, quaeque in Ecclesiis leguntur. Idem haeres. 30, n. 15.
Clement says in one of his letters, etc. Epiphanius, heresy 77, no. 6. Clement himself refutes them (the Ebionites) in every way in the circular Letters which he wrote, and which are read in the Churches. The same, heresy 30, no. 15.
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Ad hos (eunuchos) et Clemens successor apostoli Petri, cujus Paulus apostolus meminit, scribit epistolas, omnemque fere sermonem suum de virginitatis puritate contexuit. Hieron., l. i advers. Jovin., cap. 7.
To these (the eunuchs) Clement also, the successor of the apostle Peter, of whom the apostle Paul makes mention, writes letters, and he has woven almost his whole discourse about the purity of virginity. Jerome, bk. 1 Against Jovinian, ch. 7.
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Photius, cod. cxxvi.
Photius, codex 126.
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Eusebius, ut supra.
Eusebius, as above.
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Est id a Photio observatum codice 125. Verum dicta quaedam peregrina, inquit hic criticus, velut e Scriptura sacra subinducit, quibus ne prima quidem epistola omnino vacat. Vide num. 23 prioris, et 12 ac 13 numeros posterioris Clementis epistolae.
This was observed by Photius in codex 125. But it introduces certain foreign sayings, this critic says, as though from sacred Scripture, from which not even the first letter is altogether free. See no. 23 of the former, and nos. 12 and 13 of the latter letter of Clement.
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(75) ‹anchor: et plures loci› · call in col 130
Defensio fidei Nicaenae, pag. 50.
Defence of the Nicene Faith, p. 50.
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Lectus est libellus, in quo Clementis epistolae duae ad Corinthios continebantur. Photius, ibid.
A little book was read in which the two letters of Clement to the Corinthians were contained. Photius, in the same place.
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Ut enim ait S. Clemens : Etiamsi quis non coronetur, studeat tamen non procul a coronatis inveniri. Epist. 2, c. 7.
For as St. Clement says: Even if a man be not crowned, let him yet strive to be found not far from those who are crowned. Letter 2, ch. 7.
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Page
- running head: PROOEMIA VARIORUM. 130
- marginal letters: A ‹sti verba, quae in Evangelio›; B ‹stolam hanc ut supposititiam› (set between this line and the one above); C ‹formae et plures loci (75) ex› (set between this line and the next); D ‹stoli Petri, cujus Paulus apostolus› (foot note)
- old-edition numerals: (none)
- other: the column opens with ‹sti›, the end of ‹Christi›, set whole under col. 129. UNSURE: the point after ‹proferre› at the right edge of the first line is faint and sits low; read as a comma. Foot-note calls removed: (64) after ‹petita sunt›, (65) after ‹Cotelerius›, (66) after ‹Coutantius›, (67) after ‹Gallandius›, (68) after ‹Bullus›, (69) after ‹eam›, (70) after ‹Epiphanius›, (71) after ‹Hieronymo›, (72) after ‹Photio›, (73) after ‹nisi›, (74) after ‹Bullus›, (75) after ‹loci›, (76) after ‹ait›, (77) after ‹testimonio›. Foot notes (69)-(77) stand at the foot of this column (for notes/).
Joannis Damasceni opera intelligitur; atque ex ms. codice, quo Junius ad eam in publicum edendam usus est, quem a primi usque Nicaeni concilii temporibus exaratum fuisse existimat. Prior quidem epistola in laudato codice ad calcem sic inscripta legitur: Κλήμεντος πρὸς Κορινθίους ἐπιστολὴ Αʹ; posterior vero sic: Κλήμεντος ἐπιστολὴ Βʹ; licet autem posterior ex librariorum forte incuria, praenotata πρὸς Κορινθίους haud compareat; quidni et eam ad Corinthios missam existimemus, cum prioris inscriptio hac de re satis superque indubios nos reddat? Enimvero neque prior legitur in indiculo fuisse ad Corinthios perscripta. Quis porro ne illam quidem Corinthiorum nomine signatam ex ejusdem Indiculi silentio jure arguat? Neque item silentium nos moveat Eusebii, et qui eum secuti sunt, Hieronymi atque Rufini, qui, dum epistolae secundae meminerunt, Ecclesiae Corinthiacae fuisse illam inscriptam non perhibent. Cum enim laudati scriptores, ut recte Coutantius, memorata priore Clementis epistola ad Corinthios statim subdant: fertur et altera, neque ad alios hanc alteram scriptam designent; eam quoque ad eosdem scriptam intelligere merito existimantur: alioquin si ad alios missam nossent, neque id innuissent, haec ipsorum reticentia jure ac merito negligentiae culpanda videretur.
is understood [to be meant] the works of John Damascene; and from the manuscript codex which Junius used in bringing it out to the public, which he judges to have been written as far back as the times of the first Council of Nicaea. The former epistle, indeed, is read in the said codex inscribed at its end thus: "Clement's First Epistle to the Corinthians"; but the latter thus: "Clement's Second Epistle"; and although in the latter, perhaps through the carelessness of the copyists, the prefixed words "to the Corinthians" do not appear, why should we not judge that it too was sent to the Corinthians, since the inscription of the former leaves us more than sufficiently free of doubt on this matter? For indeed not even the former is read in the little index as having been written to the Corinthians. Who, then, would rightly argue from the silence of the same Index that not even that one was marked with the name of the Corinthians? Nor, likewise, should the silence of Eusebius move us, and of those who followed him, Jerome and Rufinus, who, while they make mention of the second epistle, do not state that it was addressed to the Corinthian Church. For since the writers named, as Coustant rightly [observes], after mentioning Clement's former epistle to the Corinthians immediately add: "there is also reported another," and do not indicate that this other was written to different people, they are deservedly judged to understand that it too was written to the same: otherwise, if they had known it to have been sent to others and had not intimated this, this reticence of theirs would seem justly and deservedly blameworthy for negligence.
Objectio prima contra authentiam hujus Epistolae Clementinae. — Joannes Morinus hanc epistolam suppositionis suspectam habet eo argumento, quod nimirum illius stylus, non ut prioris, sit simplex, sed argutulus, non sponte fluens, sed pro auctoris captu studiose elaboratus; non ἀπεριοδικὸς et nonnunquam ἀνανταπόδοτος, sed verborum ambitum, antitheses, earumque repetitiones ambitiose affectet. Idem quoque argumentum urget Richardus Simonius.
First objection against the authenticity of this Clementine Epistle. — John Morin holds this epistle suspect of forgery on this argument, namely that its style is not, like that of the former, simple, but somewhat over-subtle, not flowing of its own accord, but studiously elaborated according to the author's capacity; not unperiodic and sometimes lacking an apodosis, but ambitiously affecting a circuit of words, antitheses, and repetitions of them. Richard Simon also presses the same argument.
Inficiari equidem nolim, haud leve aliquando argumentum ex dissimilitudine styli suppetere, quo alicui scriptori opus abjudicetur, aliique addicatur; dummodo tamen reliqua rite cohaereant. Verum ⟨h⟩unc canonem criticum non esse nimium urgendum, nemo non videt; siquidem, ut optime Cotelerius, quem sequitur et Grabius, styli dissimilitudo ab eodem scriptore pro varietate temporum et causarum oriri potuit.
I would not indeed wish to deny that an argument of no little weight is sometimes supplied by dissimilarity of style, by which a work is taken away from one writer and assigned to another; provided, however, that the rest duly coheres. But that this critical canon is not to be pressed too far, there is no one who does not see; since, as Cotelier excellently [says], whom Grabe also follows, dissimilarity of style could arise in the same writer according to the variety of times and occasions.
Objectio secunda ex Dionysio Corinthiorum episcopo desumpta. — Vir. cl. Joannes Grabius ex verbis Dionysii Corinthiorum episcopi apud Eusebium confici putat, unam duntaxat a D. Clemente epistolam esse scriptam, quam τὴν προτέραν διὰ Κλήμεντος γραφεῖσαν Dionysius appellat, quod scilicet ad
Second objection, taken from Dionysius, bishop of the Corinthians. — The most distinguished John Grabe thinks it is established from the words of Dionysius, bishop of the Corinthians, in Eusebius, that only one epistle was written by the divine Clement, which Dionysius calls "the former one written through Clement," because, namely, to
Editors' notes and page, col. 131
Footnotes
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S. Clementis ex epist. 2 ad Corinth. : « Qui res praesentis vitae cognoscit, intelligit, neque ea, quae nonnulli jucunda reputant, aliena esse, aut procul dissita ab iis, quae odio habentur, » l. ii Parallelorum, cap. 20. Junius praefat. in Clem. epist., tom. I Patrum apostolicorum, pag. 132.
Of St. Clement, from letter 2 to the Corinthians: "He who knows the things of the present life understands that even those things which some reckon pleasant are not foreign to, or far removed from, those which are held in hatred," bk. 2 of the Parallels, ch. 20. Junius, preface to Clement's letters, vol. I of the Apostolic Fathers, p. 132.
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Exercitat. Biblic., l. i, cap. 4, 5, 9, exercitat. 9.
Biblical Exercitations, bk. 1, ch. 4, 5, 9, exercitation 9.
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Bibl. Chois., t. I, c. 38, pag. 282.
Bibliothèque choisie, vol. I, ch. 38, p. 282.
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Spicileg. t. I, pag. 268.
Spicilegium, vol. I, p. 268.
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Ibid., pag. 266.
In the same place, p. 266.
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Hodie S. diem Dominicum transegimus, in quo vestram legimus epistolam : quam quidem perpetuo deinceps legentes, perinde ac priorem illam a Clemente scriptam, unde optimis monitis instruamur, habemus. Euseb., H. E., l. iv, c. 23.
Today we have kept the holy Lord's day, on which we read your letter; and we have it to read always hereafter, just as that earlier one written by Clement, so that we may be instructed by the best counsels. Eusebius, Ecclesiastical History, bk. 4, ch. 23.
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Page
- running head: 131 AD S. CLEMENTEM I [rest of the head lies beyond the column crop]
- marginal letters: A ‹Joannis Damasceni opera intelligitur›; B ‹veat Eusebii, et qui eum›; C ‹sed argutulus›; D ‹causarum oriri potuit.›
- old-edition numerals: (none)
- other: editors' matter unit (Lumper), set as this unit's text; foot notes (78)-(80) at the column foot not set here, calls removed. Column begins and ends mid-sentence. "⟨h⟩unc canonem": the first letter is broken and reads like n (nunc); hunc intended, UNSURE whether damaged type or a printed n. Final sigma in πρὸς and ἀπεριοδικὸς prints like a semicolon (type form), set as ς. Italic run-in sub-captions kept at the head of their paragraphs as printed.
Ecclesiam Corinthiacam prius ea missa fuerit, quam Soter suam deinceps eidem inscripserit.
the Corinthian Church it had been sent earlier than Soter afterwards addressed his own to the same.
Responsio. — Verum esto, meminerit hic Dionysius prioris tantum Clementis epistolae: neque placet enim Beveregii sententia, conjicientis, episcopum Corinthiorum omissa Soteris epistola de utraque Clementina verba fecisse. Minus item nobis probatur, quod alii arbitrantur, Dionysium nempe illam Clementis epistolam, quae publice legebatur, ideo fortasse προτέραν vocasse, ut eam ab altera Soteris ad Corinthios pariter scripta distingueret. At his missis, num propterea rite cum Grabio colligas, post aevum demum Dionysii vertente saeculo II ita scribentis, Clementinam secundam fuisse confictam? Hoc unum scilicet ex iis, observante Coutantio nostro, confici posse videtur, fuisse in more positum, institutoque Ecclesiae Corinthiorum, priorem quidem Clementis epistolam legi, posteriorem non item. Nunquid demum tunc temporis erant legendae in publicis ecclesiarum conventibus omnes non apostolorum modo, sed etiam apostolicorum virorum epistolae; ut proinde posterior Clementis censenda sit pseudepigrapha eo nomine, quod de illius lectione in conventu Corinthiaco nullam injiciat mentionem Dionysius? Cum itaque priorem quidem minime vero posteriorem in coetu ecclesiastico perlegi consuevisse ab episcopo Corinthiorum addiscamus; hinc sane perspicimus, cur priorem eximiam prorsus atque mirabilem appellarit episcopus Caesareensis; de posteriore vero scripserit: Illam minus notam fuisse, neque a veteribus usurpatam.
Reply. — But grant that Dionysius here mentioned only the former epistle of Clement: for we do not approve the opinion of Beveridge, who conjectures that the bishop of the Corinthians, passing over the epistle of Soter, spoke of both of Clement's. Likewise we approve less what others think, namely that Dionysius perhaps called that epistle of Clement which was read publicly "the former" in order to distinguish it from the other, that of Soter, likewise written to the Corinthians. But, leaving these aside, would you on that account rightly conclude with Grabe that the second Clementine was fabricated only after the age of Dionysius, who wrote thus as the II century was turning? This one thing, to be sure, as our Coustant observes, seems capable of being established from these [words]: that it was settled in the custom and practice of the Church of the Corinthians that the former epistle of Clement indeed was read, but not so the latter. Were, after all, all the epistles not only of the apostles but also of apostolic men to be read at that time in the public assemblies of the churches, so that the latter [epistle] of Clement must accordingly be judged pseudepigraphal on this ground, that Dionysius makes no mention of its being read in the Corinthian assembly? Since, therefore, we learn from the bishop of the Corinthians that the former indeed, but by no means the latter, was accustomed to be read through in the ecclesiastical gathering, from this we plainly perceive why the bishop of Caesarea called the former "altogether excellent and wonderful," but of the latter wrote: "That it was less known, and not used by the ancients."
Occurritur tertiae objectioni. Responsio. — Nec dicat vir eruditus, suppositionis suspicionem sibi injicere sententiam e libro quodam apocrypho acceptam, quae in hujus epistolae capite 11 exstat, cum jam et in prioris capite 23, paucis mutatis, occurrat. Si enim contra secundam epistolam haec ratio vim haberet, jam de primae quoque integritate conclamatum foret. Adde, quod repetita ejusdem sententiae citatio nullatenus idonea sit falsi suspicandi causa, ita censente viro in re critica peritissimo Coutantio.
A third objection is met. Reply. — Nor let the learned man say that a suspicion of forgery is raised in him by a sentence taken from a certain apocryphal book, which stands in chapter 11 of this epistle, since it already occurs also in chapter 23 of the former, with a few things changed. For if this reasoning had force against the second epistle, it would at once be all over with the integrity of the first as well. Add that the repeated citation of the same sentence is in no way a fit cause for suspecting falsehood, as Coustant, a man most skilled in criticism, judges.
Objectio quarta, et responsio. — Sunt insuper, qui secundae hujus epistolae veritati locum objiciant a pseudo-Justino desumptum, qui sic se habet: Si praesentis rerum status finis est impiorum per ignem judicium, prout testantur Scripturae prophetarum et apostolorum, atque insuper sibyllae, ut ait B. Clemens in epistola ad Corinthios, ad quae quidem verba plura erudite observat Cotelerius, atque ex eo
Fourth objection, and reply. — There are, moreover, those who object against the genuineness of this second epistle a passage taken from pseudo-Justin, which runs thus: "If the end of the present state of things is the judgement of the impious by fire, as the Scriptures of the prophets and apostles testify, and the sibyl besides, as blessed Clement says in the epistle to the Corinthians"; on which words indeed Cotelier makes many learned observations, and from him
Editors' notes and page, col. 132
Footnotes
(84) ‹anchor: not visible› · call in col 132 (call above the image; column inferred)
Cod. canon., l. ii, cap. 9, § 10, pag. 115.
Codex canonum, bk. 2, ch. 9, § 10, p. 115.
(printed under page 65)
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- running head: AD S. CLEMENTEM I PAPAM 132
- marginal letters: A ‹Ecclesiam Corinthiacam prius›; B ‹observante Coutantio nostro›; C ‹ro scripserit: Illam minus notam›; D ‹secundae hujus epistolae veritati›
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Coutantius aliique. Verum iis missis, conjici primo posset, nimirum hunc scriptorem memoria effluente existimasse, hoc sibyllae testimonium, quod in Constitutionibus apostolicis legerat, in epistola ad Corinthios exstare. Si minus placeat haec conjectura, illud saltem cum doctissimis viris asseverare non dubitabo, nostrum scriptorem minime cum iis facere, qui ejus testimonio utuntur, ut epistolam S. Clementis secundam minime genuinam esse probent, sed hominis fetum, cui noti erant sibyllini de extremo judicio versus, multo recentioris sancto Clemente; ut omittam pseudo-Justinum in ambiguo reliquisse, utram sancti Clementis epistolam citaverit. Ita fere disserit vir doctissimus Prudentius noster Maran.
Coustant and others. But leaving these aside, it might first be conjectured, namely, that this writer, his memory failing, supposed that this testimony of the sibyl, which he had read in the Apostolic Constitutions, stood in the epistle to the Corinthians. If this conjecture should be less pleasing, this at least I shall not hesitate to assert with very learned men: that our writer by no means sides with those who use his testimony to prove that the second epistle of St Clement is not at all genuine, but the offspring of a man to whom the sibylline verses on the last judgement were known, far more recent than Saint Clement; to say nothing of the fact that pseudo-Justin left it in doubt which epistle of Saint Clement he cited. So, roughly, argues that most learned man, our Prudentius Maran.
Objectio quinta diluitur. — Hermannus Venema argumentum contra authentiam secundae epistolae eo ducit, quod auctor epistolae posterioris sese origine gentilem aperte prodat, cum e contra natione Judaeum fuisse Clementem clamare censeatur locus ille prioris epistolae, ubi Jacob patrem nostrum appellat. At elumbe profecto argumentum istiusmodi, quo Corinthiacae posterioris epistolae tollatur integritas. Quidni sodes Clemens Pauli συνεργὸς, Jacob patrem nostrum eo sensu vocare potuerit, quo idem Apostolus promissionis filios in semine Abrahae et Israel computari docet, ut recte Coutantius noster observat? Non enim, inquit divinus praeco, omnes, qui ex Israel sunt, ii sunt Israelitae; neque qui semen Abrahae sunt, omnes filii; sed in Isaac vocabitur tibi semen; id est, non qui filii carnis, hi filii Dei; sed qui filii sunt promissionis, aestimantur in semine: hinc alibi etiam ipsemet Apostolus Israel Dei vocat eosdem promiss⟨i⟩onis filios, sive ex circumcisione sive ex praeputio vocatos. Hanc igitur doctrinam institutionemque primum quidem assecutus a Paulo Clemens Romanus, deinceps vero volens et ipse iisdem apostolicis imbuere praeceptis Corinthios, Jacobum patrem nostrum vocavit; quemadmodum etiam ibidem, nonnullis interjectis, patrem nostrum appellavit Abrahamum. Quam quidem doctrinam cum deinde accepisset Ecclesia Romana sive ab Apostolo, sive ab ipso etiam Clemente, sanctam inter actionem precationem hujusmodi sacris ministris recitandam indixit: Deus fidelium Pater summe, qui in toto orbe terrarum promissionis filios diffusa adoptionis gratia multiplicas, et per Paschale sacramentum Abraham puerum tuum universarum, sicut jurasti, gentium efficis Patrem, etc.; alibi quoque clarius adhuc: Pater fidei nostrae Abraham summus, obtulit holocaustum super altare pro filio.
The fifth objection is dissolved. — Hermann Venema draws an argument against the authenticity of the second epistle from this, that the author of the later epistle openly betrays himself as a gentile by origin, whereas on the contrary that passage of the former epistle where he calls Jacob "our father" is thought to cry out that Clement was a Jew by nation. But an argument of that sort, by which the integrity of the later Corinthian epistle is to be taken away, is surely a feeble one. Why, pray, could not Clement, Paul's fellow worker, have called Jacob "our father" in that sense in which the same Apostle teaches that the sons of the promise are reckoned in the seed of Abraham and Israel, as our Coustant rightly observes? "For not all," says the divine herald, "who are of Israel are Israelites; nor are those who are the seed of Abraham all sons; but in Isaac shall seed be called for you; that is, not those who are sons of the flesh, these are sons of God; but those who are sons of the promise are reckoned in the seed" (Rom. 9:6–8): hence elsewhere (Gal. 6:15–16) too the Apostle himself calls the same sons of the promise "the Israel of God," whether called from circumcision or from uncircumcision. Clement of Rome, therefore, having first indeed obtained this doctrine and instruction from Paul, and then wishing himself also to imbue the Corinthians with the same apostolic precepts, called Jacob "our father"; just as also in the same place, a few things intervening, he called Abraham "our father." And when the Roman Church had thereafter received this doctrine, whether from the Apostle or even from Clement himself, she appointed a prayer of this kind to be recited by the sacred ministers during the holy action: "O God, supreme Father of the faithful, Who throughout the whole world dost multiply the sons of the promise by the outpoured grace of adoption, and through the Paschal sacrament dost make Abraham Thy servant the Father of all nations, as Thou didst swear," etc.; and elsewhere still more clearly: "Abraham, the supreme father of our faith, offered a holocaust upon the altar in place of his son."
Editors' notes and page, col. 133
Footnotes
(1-9) ‹anchor: aestimantur in semine› · call in col 133 Rom. ix, 6, 8.
Romans 9:6, 8.
(printed under page 66)
(10) ‹anchor: hinc alibi› · call in col 133
Galat. vi, 15, 16.
Galatians 6:15, 16.
(printed under page 66)
(85) ‹anchor: Prudentius noster Maran› · call in col 133
In noviss. Opp. edit. S. Justin. M., adnot. ad hunc locum.
In the latest edition of the Works of St Justin Martyr, the annotation on this passage.
(printed under page 66)
(86) ‹anchor: aperte prodat› · call in col 133
Clemens, epist. 2 ad Corinth., cap. 1 et 2.
Clement, letter 2 to the Corinthians, ch. 1 and 2.
(printed under page 66)
(87) ‹anchor: patrem nostrum appellat› · call in col 133
Idem, epist. 1, cap. 4.
The same, letter 1, ch. 4.
(printed under page 66)
(88) ‹anchor: recte Coutantius› · call in col 133
Epist. Rom. pontif., pag. 41.
Letters of the Roman Pontiffs, p. 41.
(printed under page 66)
(89) ‹anchor: appellavit Abrahamum› · call in col 133
Clemens, ep. 1, cap. 31.
Clement, letter 1, ch. 31.
(printed under page 66)
(90) ‹anchor: recitandam indixit› · call in col 133
Missal. Rom., Sabbato sancto, ad prophet. 4.
Roman Missal, Holy Saturday, at the fourth prophecy.
(printed under page 66)
(91) ‹anchor: clarius adhuc› · call in col 133
Breviarium Rom., Sabbato ante Quinquagesimam, ad Magnificat.
Roman Breviary, the Saturday before Quinquagesima, at the Magnificat.
(printed under page 66)
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- running head: 133 PROOEMIA VARIOR[UM; rest of the head lies beyond the column crop]
- marginal letters: A ‹Coutantius aliique. Verum iis missis›; B ‹Objectio quinta diluitur›; C ‹Isaac vocabitur tibi semen›; D ‹indixit: Deus fidelium Pater summe›
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- other: editors' matter unit (Lumper), set as this unit's text; foot notes (85)-(90) not set here, calls removed. The two scripture references are printed as superior-figure calls (1-9, 10) to a reference line at the page foot (Rom. ix, 6, 8; Galat. vi, 15, 16; numerals in small capitals), not in parentheses in the text: calls removed from the source, references given in the English in modern form. Column begins mid-sentence, ends at a full stop. "promiss⟨i⟩onis": the i is lost to damaged type. "sibyllae" (line 3) has a broken y, read with certainty. The italic of the Romans quotation runs on as printed through "vocatos". Q2: the calls (85), (86), (87) are visible in the column images; their anchors are now set from the page.
Objectio sexta, et responsio. — Instat porro vir criticus, atque ex his verbis ejusdem epistolae: Plures facti sumus iis, qui Deum habere censentur (Judaeis scil.), colligit, auctorem eo demum tempore vixisse, quo Christianismus inter gentes numerosissimus erat supra Judaeos, quod quidem, inquit, rectius, quam in Clementis, quadrat in Trajani, et sequentium imperatorum tempora, quibus Ecclesia gentium longe lateque propagata est.
Sixth objection, and reply. — The critic presses further, and from these words of the same epistle: "We have become more numerous than those who are reckoned to have God" (namely the Jews), he gathers that the author lived only at that time when Christianity among the gentiles was very numerous beyond the Jews, which indeed, he says, fits more rightly the times of Trajan and the following emperors, in which the Church of the gentiles was propagated far and wide, than those of Clement.
Quid multis opus est? nonne Paulus ad Rom. scribens gratias Deo agebat, quod fides eorum annuntiaretur in universo mundo? Nonne dicebat in omnem terram exiisse verba eorum? Nonne Deum glorificabat quod mysterium temporibus aeternis tacitum, patefactum esset ad obeditionem fidei in cunctis gentibus? Eodem loquendi genere alibi quoque utitur idem Apostolus ad Colossenses: In verbo veritatis Evangelii, quod.... in universo mundo est, et fructificat et crescit. Et iterum: Evangelium.... praedicatum est in universa creatura, quae sub coelo est, ad Timotheum item: Quod praedicatum est gentibus, creditum est in mundo (magnum scilicet pietatis sacramentum). Nec mirum sane; ut enim alios praetereamus apostolos, unus magnus Paulus, teste nostro Clemente, praeco factus in Oriente et Occidente.... cum universum mundum docuisset justitiam, et ad Occidentis terminum venisset, ac sub praefectis martyrium passus esset, ita e mundo emigravit. Cum haec ita sint, quidni ergo vere scripserit in posteriore epistola Clemens Romanus: Plures facti sumus Judaeis, qui Deum habere censentur?
What need is there of many words? Did not Paul, writing to the Romans, give thanks to God that their faith was being announced in the whole world (Rom. 1:8)? Did he not say that "their words had gone out into all the earth" (Rom. 10:18)? Did he not glorify God "that the mystery kept silent through eternal times had been laid open for the obedience of faith among all the nations" (Rom. 16:25–26)? The same Apostle uses the same manner of speaking elsewhere too, to the Colossians: "In the word of the truth of the Gospel, which.... is in the whole world, and bears fruit and grows" (Col. 1:6). And again: "The Gospel.... has been preached in the whole creation that is under heaven" (Col. 1:23); likewise to Timothy: "Which has been preached to the nations, has been believed in the world" (1 Tim. 3:16) (namely "the great mystery of godliness"). Nor indeed is it any wonder; for, to pass over the other apostles, the great Paul alone, as our Clement testifies, "having been made a herald in the East and the West.... when he had taught the whole world righteousness, and had come to the boundary of the West, and had suffered martyrdom under the prefects, so departed from the world." Since these things are so, why then should not Clement of Rome have truly written in the later epistle: "We have become more numerous than the Jews, who are reckoned to have God"?
Diluitur objectio septima. — Verum ad nodum graviorem solvendum studiose properemus; statuit enim vir cl. Venema epistolae secundae auctorem se a Clemente diversum eo ipso profiteri, quod Christi divinitatem expresse inculcet, et Domini non tantum, sed Dei etiam titulum ei dandum esse contendat; cum verus Clemens id nusquam data opera fecerit, nec alio ac Domini titulo eum ornaverit, licet hic illic se Christi divinitatem agnoscere insinuet. Verum unico ex epistola prima prolato loco tota eliditur Venemae objectio. Sic autem se habet: Τοῖς ἐφοδίοις τοῦ Θεοῦ ἀρκούμενοι καὶ προσέχοντες τοὺς λόγους αὐτοῦ ἐπιμελῶς, ἐστερνισμένοι ἦτε τοῖς σπλάγχνοις, καὶ τὰ παθήματα αὐτοῦ ἦν πρὸ ὀφθαλμῶν ὑμῶν. Hoc est: Dei viatico contenti et sermonibus illius diligenter attendentes, dilatati eratis in visceribus, et passiones ejus prae oculis vobis erant.
The seventh objection is dissolved. — But let us hasten with zeal to untie a weightier knot; for the most distinguished Venema lays it down that the author of the second epistle declares himself different from Clement by this very fact, that he expressly inculcates the divinity of Christ, and contends that the title not only of Lord but also of God is to be given Him; whereas the true Clement nowhere did this of set purpose, nor adorned Him with any title other than that of Lord, although here and there he intimates that he acknowledges the divinity of Christ. But by a single passage brought forward from the first epistle the whole objection of Venema is shattered. It runs thus: "Content with the provisions of God and attending carefully to His words, you had them stored in your inmost parts, and His sufferings were before your eyes." That is: "Content with the viaticum of God and attending diligently to His discourses, you were enlarged in your inmost parts, and His sufferings were before your eyes."
Ubi primum observandum, relativum αὐτοῦ respicere procul dubio proxime antecedens Θεοῦ. Cum
Where it is first to be observed that the relative "His" looks back, beyond doubt, to the immediately preceding "of God." Since
Editors' notes and page, col. 134
Footnotes
(11) ‹anchor: not visible› · call in col 134 (call above the image; column inferred)
Rom. I, 8.
Romans 1:8.
(printed under page 66)
(12) ‹anchor: not visible› · call in col 134 (call above the image; column inferred)
Rom. X, 18.
Romans 10:18.
(printed under page 66)
(13) ‹anchor: not visible› · call in col 134 (call above the image; column inferred)
Rom. XVI, 25, 26.
Romans 16:25, 26.
(printed under page 66)
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Coloss. I, 6.
Colossians 1:6.
(printed under page 66)
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ibid., 23.
The same, v. 23.
(printed under page 66)
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I Tim. III, 16.
1 Timothy 3:16.
(printed under page 66)
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Clem., epist. 2, cap. 2.
Clement, letter 2, ch. 2.
(printed under page 66)
(93) ‹anchor: teste nostro Clemente› · call in col 134
Epist. 1, cap. 5.
Letter 1, ch. 5.
(printed under page 66)
(94) ‹anchor: vir cl. Venema› · call in col 134
Epist. 2, § 20, pag. 77.
Letter 2, § 20, p. 77.
(printed under page 66)
(95) ‹anchor: verus Clemens› · call in col 134
Epist. 2, cap. 1 et 3.
Letter 2, ch. 1 and 3.
(printed under page 66)
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- running head: [PR]OOEMIA VARIORUM. 134
- marginal letters: A ‹Objectio sexta, et responsio›; B ‹cunctis gentibus? Eodem loquendi›; C ‹serit in posteriore epistola›; D ‹έχοντες τοὺς λόγους αὐτοῦ›
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autem παθήματα nullo pacto Deo Patri attribui possint, reliquum est ut hic Jesum Christum Filium Dei, Deum de Deo, Deum verum de Deo vero intellexerit sanctus Clemens.
however, "sufferings" can in no way be attributed to God the Father, it remains that Saint Clement here understood Jesus Christ the Son of God, God from God, true God from true God.
ARTICULUS III.
ARTICLE III.
DE TEMPORE QUO UTRAQUE EPISTOLA CORINTHIIS SCRIPTA FUIT.
ON THE TIME AT WHICH EACH EPISTLE WAS WRITTEN TO THE CORINTHIANS.
De tempore, quo prima fuit exarata, opiniones diversae. — Superest nunc tempus inquirendum, quo utraque epistola sancti Clementis fuerit Corinthiis scripta. Et de priore quidem magna inter eruditos viros controversia est. Ac licet prima illius verba de persecutione dicta esse plerique omnes consentiant, ea tamen alii de Neronis, alii de Domitiani persecutione interpretantur. Et hanc quidem alii ferventem, alii desinentem intelligunt; hinc circa tempus, quo epistola illa exarata est, triplex maxime existit opinio. Prima est Joannis Ernesti Grabii, Pagii, Orsi, et Gallandii, qui eam Neronis persecutione desinente, proxime post apostolorum Petri et Pauli martyrium, hoc est, anno Christi 68 vel etiam 65 exeunte, scriptam esse contendunt; altera Godefridi Vendelini, eamdem anno Christi 95 fervente Domitiani persecutione alligantis. Postrema Cotelerii atque Tillemontii, qui illam desinente ejusdem imperatoris persecutione circa annum Christi 97 scriptam arbitrantur. Quartam vir clarissimus Claudius Fleury excogitavit, quae ad Grabii sententiam propius accedit. Nempe ad id tempus, quod Neronis interitum excepit, et Jerosolymitanum antecessit excidium, referri posse opinatur, et casus adversos, in epistolae principio memoratos, de bello civili, quod Neronis mors excitavit, interpretatur.
Diverse opinions on the time at which the first was written. — It now remains to inquire into the time at which each epistle of Saint Clement was written to the Corinthians. And about the former, indeed, there is great controversy among learned men. And although nearly all agree that its first words were spoken of a persecution, yet some interpret them of the persecution of Nero, others of that of Domitian. And this latter, indeed, some understand as raging, others as ending; hence, concerning the time at which that epistle was written, there exists chiefly a threefold opinion. The first is that of John Ernest Grabe, Pagi, Orsi, and Gallandi, who contend that it was written as the persecution of Nero was ending, immediately after the martyrdom of the apostles Peter and Paul, that is, in the year of Christ 68 or even at the close of 65; the second is that of Godfrey Wendelin, who ties the same to the year of Christ 95, while the persecution of Domitian was raging. The last is that of Cotelier and Tillemont, who think that it was written as the persecution of the same emperor was ending, about the year of Christ 97. A fourth the most distinguished Claude Fleury devised, which comes nearer to the opinion of Grabe. Namely, he supposes that it can be referred to that time which followed the death of Nero and preceded the destruction of Jerusalem, and he interprets the adverse events mentioned at the beginning of the epistle of the civil war which the death of Nero stirred up.
Circa annum Christi 97, probabiliter scripta dicitur. — Obscurum non est, Clementem ibi de aerumnis, quibus oppressa erat Romana Ecclesia, cum Corinthiorum epistolam accepit, sed a quibus respirabat, cum hanc rescripsit, habere sermonem, adeoque Vendelini de persecutione fervente sententiam minime probandam esse. Neque minus certum ex eodem exordio conficitur, aerumnas illas de persecutione Neronis interpretari non licere. Nihil enim erat, cur in litterarum tarditate Corinthiis excusanda hoc taceretur, Petrum videlicet, cujus erat ipsorum satisfacere quaestionibus, iis acceptis detentum, caesum, et e vivis fuisse sublatum. Deinde in toto Epistolae contextu illud innuitur, eum ipsum, qui nunc rescribit, prius Corinthiorum scripta accepisse. Quocirca ad litteram intelligendi sunt tum Irenaeus, tum Hegesippus, cum dissensionem, quam sedare nunc conatur Clemens, non sub Petro, sed sub Clemente ortam esse testantur. Praeterea
It is said to have been written, probably, about the year of Christ 97. — It is not obscure that Clement is there speaking of the hardships by which the Roman Church was oppressed when it received the epistle of the Corinthians, but from which it was drawing breath again when he wrote this in reply, and that accordingly Wendelin's opinion about a raging persecution is by no means to be approved. Nor is it less certainly established from the same exordium that those hardships may not be interpreted of the persecution of Nero. For there was no reason why, in excusing to the Corinthians the lateness of the letter, this should be passed over in silence, namely that Peter, whose part it was to satisfy their questions, had, after receiving them, been detained, slain, and taken from among the living. Next, in the whole context of the Epistle this is intimated, that the very man who now writes back had earlier received the writings of the Corinthians. Wherefore both Irenaeus and Hegesippus are to be understood to the letter when they testify that the dissension which Clement now tries to calm arose not under Peter but under Clement. Moreover
Editors' notes and page, col. 135
Footnotes
(96) ‹anchor: not visible› · call in col 135 (call above the image)
Spicileg. Patrum., tom. I, pag. 254 et 255.
Spicilegium of the Fathers, vol. I, pp. 254 and 255.
(printed under page 67)
(97) ‹anchor: not visible› · call in col 135 (call above the image)
In crit. Baronii, ad ann. 78, § 3.
In the Critique of Baronius, at the year 78, § 3.
(printed under page 67)
(98) ‹anchor: not visible› · call in col 135 (call above the image)
Histor. eccl., lib. ii, § 32, tom. I, pag. 411, edit. Rom.
Ecclesiastical History, bk. 2, § 32, vol. I, p. 411, Roman edition.
(printed under page 67)
(99) ‹anchor: not visible› · call in col 135 (call above the image)
In noviss. Biblioth. PP., tom. I, in proleg., pag. 19, num. 9.
In the latest Bibliotheca Patrum, vol. I, in the prolegomena, p. 19, no. 9.
(printed under page 67)
(100) ‹anchor: Claudius Fleury› · call in col 135
Tom. I Eccl. hist., pag. 265, edit. Latin.
Vol. I of the Ecclesiastical History, p. 265, Latin edition.
(printed under page 67)
(1) ‹anchor: tum Irenaeus› · call in col 135
Lib. iii Advers. haeres., cap. 3, et apud Eusebium, H. E., lib. v, c. 6.
Bk. 3 Against Heresies, ch. 3, and in Eusebius, Ecclesiastical History, bk. 5, ch. 6.
(printed under page 67)
(2) ‹anchor: tum Hegesippus› · call in col 135
Apud Euseb., lib. iv, cap. 22.
In Eusebius, bk. 4, ch. 22.
(printed under page 67)
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- running head: 135 AD S. CLEMENTEM I [rest of the head lies beyond the column crop]
- marginal letters: A ‹autem παθήματα nullo pacto›; B ‹ferventem, alii desinentem intelligunt›; C ‹Jerosolymitanum antecessit excidium›; D ‹da hoc taceretur, Petrum videlicet›
- old-edition numerals: (none)
- other: editors' matter unit (Lumper), set as this unit's text; foot notes (96)-(99) not set here, calls (96)-(100), (1), (2) removed. Column begins mid-sentence. Last word split at the break ("Praeter-"): completed as "Praeterea" from the first line of col. 136, visible at the edge of this column's top image; col. 136 therefore begins after "ea". "anno Christi 68 vel etiam 65 exeunte": figures read as 68 and 65, UNSURE of the second (small type, 65 or 63). "ARTICULUS III." and its caption are printed as two centred lines and set as two lines.
cum idem Irenaeus apostolorum temporibus tam vicinus Clementem tertio loco ab apostolis post Linum et Cletum, seu, ut vocat, Anacletum, Romae episcopatum sortitum esse scribat, reliquum est, ut eum pluribus post Neronem annis Romanae Ecclesiae administrationem suscepisse crediderit. Hunc autem ea in re falsum esse, quis sibi persuadeat? Eidem suffragantur et plerique Patres, qui Romanorum pontificum seriem texunt, atque ipsi veteres catalogi, in quibus Petro Linus, Lino Cletus, huic Clemens successisse legitur. Ipsa quoque Clementis verba capite 44 hujus epistolae occurrentia qui expenderit, ubi laudata apostolorum providentia subdit: Qui igitur ab illis, aut deinceps ab aliis viris eximiis constituti sunt.... ac longo tempore praeclarum ab omnibus testimonium reportarunt, hos censemus officio injuste dejici. Haec, inquam, qui expenderit, persuasum sibi habebit, epistolam istam tunc temporis conscriptam esse, cum ab officio suo remoti fuissent presbyteri; qui non solum ab apostolis, sed etiam ab aliis deinceps, hoc est ab eorum successoribus ordinati, munus suum longo tempore obierant. Standum igitur est sententiae Eusebii, in cujus Chronico pontificatus Clementis initia ad postremos Domitiani imperatoris annos referuntur. Unde nihil rationi magis consentaneum occurrit, quam ut Corinthiorum epistolam saeviente Domitiani persecutione Romam pervenisse, atque illis eadem persecutione desinente a Clemente circa annum Christi 97 rescriptum esse censeamus.
since the same Irenaeus, so near to the times of the apostles, writes that Clement obtained the episcopate of Rome in the third place from the apostles, after Linus and Cletus, or, as he calls him, Anacletus, it remains that he believed him to have taken up the administration of the Roman Church many years after Nero. And who would persuade himself that he was mistaken in this matter? The same is supported also by most of the Fathers who weave the series of the Roman pontiffs, and by the ancient catalogues themselves, in which Linus is read to have succeeded Peter, Cletus Linus, and Clement him. Whoever also weighs the very words of Clement occurring in chapter 44 of this epistle, where, having praised the foresight of the apostles, he adds: "Those therefore who were appointed by them, or afterwards by other eminent men.... and who for a long time have carried off an excellent testimony from all, these we judge to be unjustly cast out from their office." Whoever, I say, weighs these words will hold himself persuaded that this epistle was composed at that time when presbyters had been removed from their office who, having been ordained not only by the apostles but also by others afterwards, that is, by their successors, had discharged their function for a long time. We must therefore stand by the opinion of Eusebius, in whose Chronicle the beginnings of Clement's pontificate are referred to the last years of the emperor Domitian. Whence nothing presents itself more consonant with reason than that we should judge that the epistle of the Corinthians reached Rome while the persecution of Domitian was raging, and that a reply was written to them by Clement as the same persecution was ending, about the year of Christ 97.
Jerosolymitanum templum stetisse ex ea minime conficitur. — Neque his adversatur illud Clementis nostri: Non ubique, fratres, offeruntur sacrificia jugia, vel votiva, vel pro peccato et delicto, sed Jerosolymis tantum. Licet Grabius hinc certo sibi constare dicat, templum Jerosolymitanum tunc stetisse, atque excidium illius, quod in annum 70 incidit, necdum contigisse; alioquin non offeruntur, in praesenti, sed olim offerebantur, fuisset dicendum.
That the temple of Jerusalem was standing is by no means established from it. — Nor is that saying of our Clement opposed to these things: "Not everywhere, brethren, are the perpetual sacrifices offered, or the votive ones, or those for sin and trespass, but at Jerusalem only." Although Grabe says that from this it is certainly established for him that the temple of Jerusalem was then standing, and that its destruction, which fell in the year 70, had not yet happened; otherwise it would have had to be said not "are offered," in the present, but "were formerly offered."
Verum non satis attendit vir eruditus sermonis usum, quo res praeteritas veluti praesentes ob oculos ponere, et per praesens tempus enuntiare narranti licet. Quid enim in hac epistola sibi vult, sacrificia non in omni loco, sed Jerosolymis tantum offeruntur, nisi illud, ex praescripto legis sacrificia Jerosolymis tantum offeruntur? quod quidem praescriptum cum etiamnum in lege maneat, ipsa Clementis verba etiam nobis efferre non inepte nunc liceret. Nempe Clemens comparatione ac more Judaeorum, quibus sacrificiorum leges a Moyse praescribuntur, Christianis auctor est, ut et ipsi statutum ab apostolis oblationum et officiorum ordinem reverenter accipiant ac servent. Hoc autem, ut ips⟨e⟩
But the learned man does not sufficiently attend to the usage of speech by which a narrator is permitted to set past things before the eyes as though present, and to express them through the present tense. For what does this mean in this epistle, "sacrifices are offered not in every place, but at Jerusalem only," except this: by the prescription of the law sacrifices are offered at Jerusalem only? And since this prescription still remains in the law even now, it would not be inept for us too to utter the very words of Clement today. That is, Clement, by comparison with and after the manner of the Jews, to whom the laws of sacrifices are prescribed by Moses, urges Christians that they too should reverently receive and keep the order of offerings and offices established by the apostles. But this, as himself
Editors' notes and page, col. 136
Footnotes
(3) ‹anchor: cujus Chronico› · call in col 136
Cap. 15.
Ch. 15.
(printed under page 67)
(4) ‹anchor: Clementis nostri› · call in col 136
Epist. 1 Clem., cap. 41.
Letter 1 of Clement, ch. 41.
(printed under page 67)
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- running head: CLEMENTEM I PAPAM 136
- marginal letters: A ‹ea cum idem Irenaeus apostolorum›; B ‹ab omnibus testimonium reportarunt›; C ‹num Christi 97 rescriptum esse censeamus› (the letter stands between this line and the next, ‹Jerosolymitanum templum stetisse›); D ‹feruntur, nisi illud, ex praescripto›
- old-edition numerals: (none)
- other: editors' matter unit (Lumper), set as this unit's text; foot notes (100), (1)-(4) at the column foot not set here, calls (3), (4) removed. The column's first printed syllable "ea" completes "Praeter-ea" and is set under col. 135; this file begins at "cum". Column ends mid-sentence; the last letter of the last word is damaged type (prints like a broken stroke): set ips⟨e⟩, the sense fixed by the continuation at the head of col. 137 (the subject there is singular). The English breaks mid-clause accordingly ("as [Fleury] himself | admits"). The row of points (....) inside the quotation is printed. The folio in the head prints with a broken last figure (reads 13C).
vir celeberrimus Claudius Fleury fatetur, in exponendis comparationibus usu venit, ut res praeteritae perinde ac si praesentes adessent, ob oculos ponantur.
the most celebrated Claude Fleury admits, it comes about in setting out comparisons that past things are placed before the eyes just as if they were present.
Nec sequitur ex ea, ut Petri et Pauli martyrium proxime exceperit. — Frustra etiam Clementem proxime post Petri et Pauli martyrium scripsisse ex eo colligitur, quod capite 4, Abelis, Jacob, Moysis et Davidis, qui per aemulationem ac invidiam multa passi sunt, praemissis exemplis, capitis 5 initio subjicit: « Sed missis veteribus exemplis veniamus ad proximos athletas et aetatis nostrae generosa exempla sumamus, » ac deinde Petri et Pauli martyrium enarrat. Nemo enim non videt, quam recte Clemens circa annum Christi 97 Petri ac Pauli martyrium, cum temporibus Davidis, Moysis, Jacob et Abelis comparatum, proximum ac vicinum aetatis nostrae dixerit. Imo neque proximum ab eo dicitur diebus, quibus scribit, sed aetati (γενεᾷ) quam agit, seu in qua degit. Demum capite quadragesimo septimo, ubi ad evangelica tempora animum refert, eaque cum illo temporis spatio confert, quo scribit, Corinthiorum Ecclesiam antiquam vocare, et primum eorum dissidium, de quo Paulus loquitur, ut in principio Evangelii ortum memorare, ipsamque apostoli hujus epistolam, tametsi quatuordecim tantum annis excidium Jerosolymitanum praecesserit, in principio Evangelii scriptam dicere non dubitat. Quod sane evidenti argumento est, eum, cum ita scriberet, longius ab eodem principio recessisse: nec abhinc recessisse longius videretur, si, ut vult Grabius, praedicta Pauli epistola hac Clementis novem duntaxat, vel ad summum duodecim annis posterior foret.
Nor does it follow from it that it came immediately after the martyrdom of Peter and Paul. — It is also in vain gathered that Clement wrote immediately after the martyrdom of Peter and Paul from this, that in chapter 4, having first set down the examples of Abel, Jacob, Moses and David, who suffered many things through emulation and envy, he adds at the beginning of chapter 5: "But, leaving aside the ancient examples, let us come to the nearest athletes and take the noble examples of our own age," and then relates the martyrdom of Peter and Paul. For there is no one who does not see how rightly Clement, about the year of Christ 97, called the martyrdom of Peter and Paul, when compared with the times of David, Moses, Jacob and Abel, "nearest" and "neighbouring to our age." Indeed it is not even called by him nearest to the days in which he writes, but to the age (generation) which he is passing, or in which he lives. Finally, in the forty-seventh chapter, where he turns his mind back to the times of the Gospel and compares them with that span of time in which he writes, he does not hesitate to call the Church of the Corinthians "ancient," and to record their first discord, of which Paul speaks (1 Cor. 1), as having arisen "in the beginning of the Gospel," and to say that the very epistle of this apostle, although it preceded the destruction of Jerusalem by only fourteen years, was written "in the beginning of the Gospel." Which surely is evident proof that he, when he wrote thus, had withdrawn rather far from that same beginning: nor would he seem to have withdrawn far from it if, as Grabe would have it, the aforesaid epistle of Paul were only nine, or at most twelve, years earlier than this one of Clement.
De tempore, quo altera epistola scripta. — De temporis autem notatione, quo scripta fuerit posterior Clementis epistola, nihil quidem certi ex ea elicere possumus, cum mutila ad nos pervenerit, unde illud statuatur. Qui eam integram legisse putatur Photius, in ejus recensione nullam facit dissidii Corinthiaci mentionem; sed ipsam tantummodo institutionem, et admonitionem melioris vitae inducere scribit. Hinc facile quis colligat, Corintho Romam reduce Fortunato, cum aliis sociis, schismate jam sublato, et quieti Ecclesia illa restituta, hanc deinde fuisse a Clemente perscriptam epistolam anno forte 98 insequente, quo in pace magis adhuc firmarentur Corinthii.
On the time at which the second epistle was written. — As to the marking of the time at which the later epistle of Clement was written, we can indeed draw nothing certain from it, since it has come down to us mutilated, by which that point might be settled. Photius, who is thought to have read it entire, makes no mention in his review of it of the Corinthian discord; but writes that it brings in only instruction and admonition to a better life. Hence one may easily gather that, Fortunatus having returned from Corinth to Rome with the other companions, the schism being now removed and that Church restored to quiet, this epistle was thereafter written out by Clement, perhaps in the following year 98, that the Corinthians might be still further strengthened in peace.
Num altera Clementis epistola sit homiliae pars. — Viris quibusdam doctis, praesertim Vendelino atque Blondello, visum fuit, secundam Clementis ad Corinthios epistolam homiliae potius partem esse, cui opinioni Grabius quoque incunctanter subscripsit,
Whether the second epistle of Clement is part of a homily. — To certain learned men, especially Wendelin and Blondel, it has seemed that the second epistle of Clement to the Corinthians is rather part of a homily, to which opinion Grabe also subscribed without hesitation,
Editors' notes and page, col. 137
Footnotes
(17) ‹anchor: Paulus loquitur› · call in col 137
I Cor. I.
1 Corinthians 1.
(printed under page 68)
(5) ‹anchor: not visible› · call in col 137 (call above the image)
Ad annum 69, tom. I, pag. 284.
At the year 69, vol. I, p. 284.
(printed under page 68)
(6) ‹anchor: not visible› · call in col 137 (call above the image)
Clem. epist. 1, num. 4.
Clement, letter 1, no. 4.
(printed under page 68)
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Clem., epist. 1, num. 5.
Clement, letter 1, no. 5.
(printed under page 68)
(8) ‹anchor: inducere scribit› · call in col 137
Photius, codice cxxvi.
Photius, codex 126.
(printed under page 68)
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- running head: 137 PROOEMIA VARIOR[UM; rest of the head lies beyond the column crop]
- marginal letters: A ‹vir celeberrimus Claudius Fleury fatetur›; B ‹cum temporibus Davidis, Moysis, Jacob› (the letter stands between this line and the one above); C ‹scriberet, longius ab eodem principio›; D ‹smate jam sublato, et quieti Ecclesia›
- old-edition numerals: (none)
- other: editors' matter unit (Lumper), set as this unit's text; foot notes (5), (6) not set here, calls (5)-(8) removed. The scripture reference is a superior-figure call 17 to the reference line at the page foot (I Cor. I), not in parentheses in the text: call removed, reference given in the English. Column begins mid-sentence (it continues col. 136's "ut ipse") and ends mid-sentence at "subscripsit,". "praemissis": the diphthong is blurred (ae or oe), UNSURE. Signature at the foot (PATROL. GR. I.) not set. In the quotation from ch. 5 the italic is irregular as printed (some words roman); guillemets as printed.
qui propter exordium, in quo salutatio cum prece conjuncta, contra apostolorum atque ipsius Clementis morem, deest, eam in homiliarum censum referendam esse judicavit. Verum non tanta est haec ratio, ut veterum, qui epistolam nuncupant, summo consensui non dicam anteferri, sed vel conferri ullo modo valeat. Longius adhuc processit Dodwellus, intemperantioris critices sectator studiosissimus, qui asserere non dubitavit, loca nonnulla ejusdem epistolae stylum eclogarium Hypotyposeon Clementis Alexandrini referre, adeoque immistos invicem duos illos fuisse Clementes. Sed censores istiusmodi mittamus, qui a veritate longe aberrare noscuntur.
who, on account of the exordium, in which the salutation joined with a prayer is lacking, contrary to the custom of the apostles and of Clement himself, judged that it should be referred to the class of homilies. But this reason is not of such weight that it can in any way be, I will not say preferred to, but even compared with the complete agreement of the ancients, who name it an "epistle." Dodwell went still further, a most zealous follower of a more intemperate criticism, who did not hesitate to assert that some passages of the same epistle recall the excerpt-like style of the Hypotyposes of Clement of Alexandria, and that accordingly those two Clements had been mingled with one another. But let us dismiss critics of that kind, who are known to stray far from the truth.
Duo maximi momenti documenta pro fidelibus. — Ex venerando hoc sacrae antiquitatis monumento, quod summam primorum Christianorum simplicitatem sapit, duo in primis maximi momenti documenta fideles percipiunt. Primum enim, ubi in primaria Ecclesia, tot Spiritus sancti donis ornata, ac maximis apostolorum sudoribus exculta, spinas dissensionum exortas vident, minus jam mirantur, si inter Christianas societates, quae recte compositae audiunt, hujusmodi scandala oboriri contigerit. Nunquam nimirum quiescit antiquus zizaniorum seminator et agrum Domini infaustis seminibus foedare non cessat. Sed quamvis antiquum sit hoc malum, non ideo tamen minus lugendum; sed nullum esse, cui remedium citius adhibendum sit, item ex hoc scripto, ut ex Pauli Epistola, docemur; nempe tenui discordiarum flamma, nisi quam primum exstinguatur, brevi ingens incendium concitari, apprime callebant.
Two lessons of the greatest moment for the faithful. — From this venerable monument of sacred antiquity, which savours of the utmost simplicity of the first Christians, the faithful gather above all two lessons of the greatest moment. For first, when they see that thorns of dissension sprang up in a principal Church, adorned with so many gifts of the Holy Spirit and cultivated by the greatest labours of the apostles, they now wonder less if among Christian societies which are reputed well ordered scandals of this kind should happen to arise. Never, to be sure, does the ancient sower of tares rest, and he does not cease to defile the field of the Lord with ill-omened seeds. But although this evil is ancient, it is not on that account the less to be lamented; rather, that there is none to which a remedy must more quickly be applied we are taught likewise from this writing, as from the Epistle of Paul; that is to say, they knew full well that by a slight flame of discords, unless it be extinguished as soon as possible, a vast conflagration is in a short time stirred up.
ARTICULUS IV.
ARTICLE IV.
UTRIUSQUE EPISTOLAE BREVIS ANALYSIS.
A BRIEF ANALYSIS OF EACH EPISTLE.
Primae ad Corinthios divi Clementis epistolae analysis.
Analysis of the first epistle of the divine Clement to the Corinthians.
Sanctus Clemens, postquam Corinthiis, eodem fere pacto quo divus Paulus Epistolas suas exorditur, salutem dixisset, purgat se apud eos, quod propositis dubitationibus tardius rescribat. Eorum deinde virtutes extollit, fidei praecipue constantiam, pietatis excellentiam, hospitalitatis magnificentiam, scientiam absolutissimam, sincerum in pastores obsequium, Dei verbi studium, egregium pro sua aliorumque salute animi candorem, atque in Domini legibus servandis fidelitatem, commendat. Ad schisma deinde transiens, quo tot virtutes obscurabantur: Omnis gloria, inquit, et copia vobis data erat, atque in vobis illud Scripturae impletum est: « Edit, et bibit, et dilatatus est, ac incrassatus: et recalcitravit dilectus. » Hinc aemulatio et discordia, et seditio. Sic insurrexerunt inhonorati contra honoratos
Saint Clement, after he had greeted the Corinthians in nearly the same manner in which the divine Paul begins his Epistles, clears himself before them for writing back rather late to the doubts they had proposed. He then extols their virtues; he commends especially the constancy of their faith, the excellence of their piety, the magnificence of their hospitality, their most perfect knowledge, their sincere obedience towards their pastors, their zeal for the word of God, their outstanding candour of soul for their own and others' salvation, and their fidelity in keeping the laws of the Lord. Passing then to the schism, by which so many virtues were being obscured: "All glory," he says, "and abundance had been given to you, and in you that word of Scripture was fulfilled: 'He ate, and drank, and was enlarged, and grew fat: and the beloved kicked' (Deut. 32:15). Hence emulation and discord, and sedition. Thus the dishonoured rose up against the honoured
Editors' notes and page, col. 138
Footnotes
(18) ‹anchor: recalcitravit dilectus› · call in col 138
Deut. XXXII, 15.
Deuteronomy 32:15.
(printed under page 68)
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- running head: [PR]OOEMIA VARIORUM. 138
- marginal letters: A ‹qui propter exordium, in quo salutatio›; B ‹Ex venerando hoc sacrae antiquitatis›; C ‹item ex hoc scripto, ut ex Pauli Epistola›; D ‹obsequium, Dei verbi studium›
- old-edition numerals: (none)
- other: editors' matter unit (Lumper), set as this unit's text; foot notes (7), (8) at the column foot not set here. The scripture reference is a superior-figure call 18 to the reference line at the page foot (Deut. XXXII, 15), not in parentheses in the text: call removed, reference given in the English. Column begins mid-sentence. Last word split at the break ("honora-"): completed as "honoratos" from the first line of col. 139 (seen); col. 139 begins after "tos". "Sed quamvis": the d is broken type, read with certainty. "eclogarium" is as printed. Printer's signature (5) at the foot not set. "ARTICULUS IV.", its small-capital caption and the italic sub-caption are three centred lines, set as three lines.
, inglorii contra gloriosos; insipientes contra sapientes, juvenes adversus seniores. Ideo procul absunt justitia et pax; dum unusquisque timorem Dei deserit, et in fide illius caecutit, nec in institutis praeceptorum ejus ambulat, nec Christo decenter conversatur; sed unusquisque secundum pravas cupiditates suas incedit, invidiam iniquam et impiam assumendo, per quam et mors intravit in mundum.
, the inglorious against the glorious; the foolish against the wise, the young against the elders. Therefore justice and peace are far away; while each one forsakes the fear of God, and grows blind in faith in Him, and neither walks in the ordinances of His precepts nor conducts himself in a manner befitting Christ; but each one goes on according to his own depraved desires, taking up an unjust and impious envy, through which death also entered into the world."
Pluribus deinde Veteris Testamenti exemplis, quae incommoda ex invidia oriantur, ostendit; inter caetera vero Caini, Mariae sororis Moysis et Aaron, Dathan et Abiron exempla recenset; atque ut novo invidiae exemplo Corinthios acrius commoveat: Propter iniquam aemulationem, inquit, apostoli Petrus et Paulus martyrium passi sunt. Propter aemulationem quoque Danaides et Dirce fortissimae illae mulieres, cum gravia et nefanda supplicia sustinuissent, cursum suum fide invicta perfecerunt. Quo vero eos ad vocationis suae officia atque ad poenitentiam hortaretur, vocationis ipsorum sanctitatem, pretiosum Christi sanguinem pro nostra salute effusum, Ninivitarum poenitentiam, Henoch, Noe, Abrahami fidelitatem, caeterasque patriarcharum virtutes, Jesu Christi humilitatem, ejus, a quo creati sumus, bonitatem atque miserationem; pacis et humilitatis commoda, inanimatarum creaturarum, solis, lunae, stellarum, maris et abyssorum impenetrabilium in Dei leges sibi impositas obsequium, postremo Domini erga res omnes creatas beneficia, p⟨r⟩aecipue vero in Christianos, ob oculos proponit. Quibus haec superaddit: Aequum igitur est, ut ab ejus voluntate non simus transfugae: homines stultos, insipientes, elatos, et gloriantes in sermonis sui jactantia offendamus potius, quam Deum. Dominum Jesum Christum, cujus sanguis pro nobis datus est, veneremur. Praepositos nostros revereamur; seniores nostros honoremus; juvenes doceamus disciplinam timoris Dei; liberi nostri discant quid charitas apud Deum possit.
Then by many examples from the Old Testament he shows what harms arise from envy; among the rest he reviews the examples of Cain, of Mary the sister of Moses and Aaron, of Dathan and Abiron; and, that he may move the Corinthians more keenly by a new example of envy: "On account of unjust emulation," he says, "the apostles Peter and Paul suffered martyrdom. On account of emulation also the Danaids and Dirce, those most valiant women, when they had borne grievous and unspeakable torments, finished their course with unconquered faith." And that he might exhort them to the duties of their calling and to penance, he sets before their eyes the holiness of their calling, the precious blood of Christ poured out for our salvation, the penance of the Ninevites, the fidelity of Enoch, Noah and Abraham, and the other virtues of the patriarchs, the humility of Jesus Christ, the goodness and mercy of Him by Whom we were created; the benefits of peace and humility, the obedience of inanimate creatures, of sun, moon, stars, sea and impenetrable abysses, to the laws of God laid upon them, and lastly the Lord's benefits towards all created things, but especially towards Christians. To these he adds the following: "It is right, therefore, that we should not be deserters from His will: let us offend foolish, senseless, puffed-up men, who glory in the boasting of their own speech, rather than God. Let us venerate the Lord Jesus Christ, Whose blood was given for us. Let us revere those set over us; let us honour our elders; let us teach the young the discipline of the fear of God; let our children learn what charity can do with God."
Hortatur deinde sanctus Clemens Corinthios, ut Dominum timeant, atque in ejus bonitate sperent, tum ob resurrectionis fiduciam, cujus exempla aliquot profert, a rebus naturalibus petita, cujusmodi est illud phoenicis, tum ob Dei in promissis servandis fidem, et quod impossibile sit peccatoribus, ejus oculos effugere. Addit, cum miserationum ille
Saint Clement then exhorts the Corinthians to fear the Lord and to hope in His goodness, both because of confidence in the resurrection, of which he brings forward several examples drawn from natural things, of which kind is that of the phoenix, and because of God's faithfulness in keeping His promises, and because it is impossible for sinners to escape His eyes. He adds that, since He, of mercies the
Editors' notes and page, col. 139
Footnotes
(9) ‹anchor: not visible› · call in col 139 (call above the image)
Duae hae mulieres Neroniana persecutione saeviente passae creduntur. Ruinart., Act. martyr., pag. 2, aut illa, quae sub Domitiano excitata fuit. Tillemont., tom. II, pag. 55, et not. 7 sur S. Clément pape, pag. 264 dans l'Hist. ecclés.
These two women are believed to have suffered while Nero's persecution was raging (Ruinart, Acts of the Martyrs, p. 2), or in that which was stirred up under Domitian (Tillemont, vol. II, p. 55, and note 7 on St. Clement, pope, p. 264 in the Histoire ecclésiastique).
(printed under page 69)
(10) ‹anchor: not visible› · call in col 139 (call above the image)
Primo igitur jam saeculo credidit Ecclesia, Christi sanguinem pro totius mundi salute effusum esse.
Already in the first century, then, the Church believed that the blood of Christ was poured out for the salvation of the whole world.
(printed under page 69)
(11) ‹anchor: illud phoenicis› · call in col 139
Tacitus, lib. vi Annalium phoenicis historiam citra jocum commemorat. Eadem a Tertulliano, Lib. de resurrect. carnis, cap. 12; a S. Epiphanio, in Ancorato; ab Origene, lib. iv contra Celsum; a S. Cyrillo cateches. 18, memoratur, adeo ut haec opinio communis esset, atque nulla disquisitione instituta ex quorumdam tantum rerum naturalium gentilium scriptorum fide recepta. Quia vero Graeca vox φοῖνιξ, ut observavit Cotelerius, Latine et unigenam avem, et palmam significat, locos sacrae Scripturae in quibus φοῖνιξ Graece de palma dicitur, de alite interpretantes, quod de phoenice ave narratur, etiam Scripturarum auctoritate niti facile sibi persuaserunt sancti Patres.
Tacitus, in bk. 6 of the Annals, relates the story of the phoenix in all seriousness. The same is related by Tertullian, in the book On the Resurrection of the Flesh, ch. 12; by St. Epiphanius, in the Ancoratus; by Origen, bk. 4 Against Celsus; by St. Cyril, Catechesis 18; so that this opinion was common, and was received, without any inquiry being made, simply on the word of certain pagan writers on natural things. But because the Greek word φοῖνιξ, as Cotelier observed, means in Latin both the bird that is the only one of its kind and the palm tree, the holy Fathers, interpreting of the bird those places of sacred Scripture in which φοῖνιξ is said in Greek of the palm, easily persuaded themselves that what is told of the phoenix bird rested on the authority of the Scriptures also.
(printed under page 69)
Page
- running head: 139 AD S. CLEMENTEM I [rest of the head lies beyond the column crop]
- marginal letters: A ‹tos, inglorii contra gloriosos›; B ‹lationem quoque Danaides et Dirce›; C ‹p⟨r⟩aecipue vero in Christianos›; D ‹vandis fidem, et quod impossibile sit›
- old-edition numerals: (none)
- other: editors' matter unit (Lumper), set as this unit's text; foot notes (9)-(11) at the column foot not set here, calls removed. The column's first printed syllable "tos" completes "honora-tos" and is set under col. 138; this file begins at the comma that follows it, inside Clement's quotation (the opening quotation mark stands in col. 138). Column ends mid-sentence at "ille" (its noun, parens, heads col. 140); the English breaks there. "p⟨r⟩aecipue": the r is lost to damaged type. "Deum. Dominum": the full stop is as printed.
parens divinae electionis suae participes nos effecerit, et sancti populi membra reddiderit, nihil nobis superesse, nisi ut omnigena recta opera maximo cum animi ardore consectemur ad Patrum nostrorum Abrahami, Isaaci et Jacob exemplum, quorum fides, obedientia atque humilitas tam grandibus praemiis affectae fuere. Sit ergo omnis gloriatio nostra et fiducia in ipso: voluntati ejus subjiciamur: et nos concorditer cum angelis coram ipso Sanctus, sanctus, sanctus clamantibus, communi consensu, et tanquam uno ore clamemus, ut participes fiamus magnarum et inclytarum promissionum ejus, quarum excellentiam et quantitatem ipse tantum cognoscit.
Father, has made us partakers of His divine election and rendered us members of a holy people, nothing remains for us but to pursue upright works of every kind with the greatest ardour of soul, after the example of our Fathers Abraham, Isaac and Jacob, whose faith, obedience and humility were rewarded with such great prizes. "Let all our glorying and confidence therefore be in Him: let us be subject to His will: and let us too, in concord with the angels who cry before Him 'Holy, holy, holy,' cry out with common consent and as with one mouth, that we may be made partakers of His great and glorious promises," whose excellence and magnitude He alone knows.
Ordinis vero, et inter praepositos atque subditos discriminis necessitatem in ecclesiastico ministerio demonstraturus, militiae exemplum proponit. Neque enim ibi omnes praefecti sunt, neque tribuni, neque centuriones, sed unusquisque in suo ordine ab imperatore et ducibus mandata peragit. Cuncta itaque ordine debemus facere, quae nos Dominus jussit peragere. Oblationes et officia non temere vel inordinate fieri praecepit, sed praefinitis temporibus ac horis; quo etiam loco, et a quibus celebrari velit, ipse excelsissima sua voluntate definivit, ut pure et sancte omnia facta juxta ejus beneplacitum, accepta essent voluntati ejus. Qui ergo assignatis temporibus oblationes suas faciunt, accepti et beati sunt; nam qui sequuntur leges Domini, non aberrant. Summo quippe sacerdoti sua munia tributa sunt; et sacerdotibus locus proprius assignatus est; et levitis sua ministeria incumbunt; homo laicus praeceptis laicis constringitur. Unusquisque vestrum, fratres, in suo statu gratias Deo habeat, in bona conscientia degens, non transgrediens praescriptam muneris regulam. Non ubique, fratres, offeruntur sacrificia jugia, sed Hierosolymis tantum atque illic non in omni loco fit oblatio, sed ante templum ad altare.
And being about to demonstrate the necessity of order, and of a distinction between those set over and those subject, in the ecclesiastical ministry, he puts forward the example of military service. "For there not all are prefects, nor tribunes, nor centurions, but each one in his own rank carries out the commands given by the emperor and the generals. We ought therefore to do in order all the things which the Lord has commanded us to carry out. He has enjoined that the offerings and services be performed not at random or in a disorderly way, but at fixed times and hours; in what place also, and by whom, He wishes them to be celebrated, He Himself has defined by His most exalted will, so that all things, done purely and holily according to His good pleasure, might be acceptable to His will. Those therefore who make their offerings at the appointed times are accepted and blessed; for those who follow the laws of the Lord do not go astray. For to the high priest his own functions have been assigned; and to the priests their proper place has been appointed; and upon the levites their own ministries are incumbent; the layman is bound by the lay precepts. Let each of you, brethren, give thanks to God in his own station, living in a good conscience, not transgressing the prescribed rule of his office. Not everywhere, brethren, are the perpetual sacrifices offered, but at Jerusalem only; and there the offering is not made in every place, but before the temple at the altar."
Ostendit subin sanctus Clemens, Deum ipsum ecclesiasticae hierarchiae auctorem esse; Jesum Christum a Deo, apostolos a Jesu Christo missos fuisse; eos in fide per Spiritum sanctum confirmatos, regnum Dei adventurum esse ubique annuntiasse, atque primitias eorum, quos ad fidem converterant, in episcopos et diaconos eorum, qui credituri erant, constituisse. Neque hoc novum: a multis enim temporibus de episcopis et diaconis in Scriptura mentionem
Saint Clement next shows that God Himself is the author of the ecclesiastical hierarchy; that Jesus Christ was sent by God, the apostles by Jesus Christ; that they, confirmed in faith through the Holy Spirit, announced everywhere that the kingdom of God was to come, and appointed the first-fruits of those whom they had converted to the faith as bishops and deacons of those who were going to believe. Nor is this new: for from many ages past, concerning bishops and deacons in Scripture mention
Editors' notes and page, col. 140
Footnotes
(12) ‹anchor: sed Hierosolymis tantum› · call in col 140
Sanctus Clemens, templum Hierosolymitanum, cum epistolam istam scriberet, adhuc superstes fuisse significare videtur; licet id necessario ex ejus verbis non consequatur, cum tota ejus oratio comparatio tantum sit. Solemus autem in comparationibus res praeteritas tanquam praesentes proponere. Fleury, Hist. eccl., tom. I, in Clem. lib. ii, § 35.
Saint Clement seems to indicate that the temple of Jerusalem was still standing when he wrote this letter; although that does not necessarily follow from his words, since his whole discourse is only a comparison. And in comparisons we are accustomed to set forth past things as though present. Fleury, Ecclesiastical History, vol. I, on Clement, bk. 2, § 35.
(printed under page 69)
Page
- running head: CLEMENTEM I PAPAM 140
- marginal letters: A ‹parens divinae electionis suae participes›; B ‹demonstraturus, militiae exemplum proponit›; C ‹locus proprius assignatus est›; D ‹constituisse. Neque hoc novum›
- old-edition numerals: (none)
- other: editors' matter unit (Lumper), set as this unit's text; the end of foot note (11) and foot note (12) at the column foot not set here (note 11 carries the Greek word φοῖνιξ twice), call (12) removed. Column begins mid-sentence (parens completes col. 139's "miserationum ille"). Last word split at the break ("men-" on the page): the file sets it whole at the end of this column ("mentionem"), by the break rule, and the English runs to it; the tail is printed at the top of col. 141 and is not restored there. Q2: the tail was not among the images of this re-read, so the whole word is unverified here. In the first paragraph the words "Sanctus, sanctus, sanctus" are roman inside the italic quotation, as printed.
factam fuisse. Mox contentiones ob Aaronis sacerdotium Moysis aetate exortas describit, et Corinthios injuste episcopatu privavisse eos, qui ab apostolorum successoribus constituti fuerant, et munere suo inculpate et praeclare fungebantur. Schisma vestrum, inquit, multos pervertit; multos in animi dejectionem, multos in vacillationem, omnes nos in tristitiam conjecit. Turpia sunt, dilecti, et valde turpia, et Christiana conversatione indigna, audiri, firmissimam et antiquam Corinthiorum Ecclesiam propter unum aut alterum hominem contra presbyteros seditionem movere. Atque is rumor non tantum ad nos pervenit; sed ad eos quoque, qui a nobis alieni sunt animo et sententia; adeo ut propter vestram insipientiam, etiam blasphemiae et convicia nomini Domini inferantur. Auferamus igitur celeriter hoc scandalum, et Domino accidamus et plangamus, orantes eum ut, propitius factus, reconcilietur nobis atque in decoram et castam fraterni amoris viam nos reducat et restituat.
had been made. Next he describes the contentions that arose in the age of Moses over the priesthood of Aaron, and [shows] that the Corinthians had unjustly deprived of the episcopate those who had been appointed by the successors of the apostles and were discharging their office blamelessly and excellently. Your schism, he says, has perverted many; it has cast many into dejection of mind, many into wavering, all of us into sorrow. It is shameful, beloved, and exceedingly shameful, and unworthy of Christian conduct, that it should be heard that the most steadfast and ancient Church of the Corinthians, on account of one or two men, is raising sedition against the presbyters. And this report has reached not only us, but also those who are estranged from us in mind and opinion; so that, on account of your folly, blasphemies and revilings are even brought upon the name of the Lord. Let us therefore quickly take away this scandal, and let us fall down before the Lord and weep, praying Him that, being made propitious, He may be reconciled to us and may lead us back and restore us to the seemly and chaste way of brotherly love.
Charitatis deinde laudes persequitur, eam Moysis ad instar commendans, qui e libro vitae deleri cupiebat, si populo suo veniam non impetrasset; docetque, qua ratione inter ipsos servari possit; quibus gentilium ipsorum exemplum superaddit, qui ob publicam utilitatem mortem atque exsilium subiere. Fraternae etiam correctionis utilitatem commemorat, subditque: Vos ergo, qui seditionis fundamenta jecistis, subditi estote presbyteris et in poenitentiam corripimini: melius siquidem vobis est
He then goes through the praises of charity, commending it after the pattern of Moses, who desired to be blotted out of the book of life if he should not obtain pardon for his people; and he teaches by what means it can be preserved among them; to which he adds over and above the example of the gentiles themselves, who for the public good underwent death and exile. He also recalls the usefulness of fraternal correction, and subjoins: You therefore, who have laid the foundations of the sedition, be subject to the presbyters and be chastened unto repentance: for it is better for you
CAPUT III.
CHAPTER III.
S. CLEMENTIS ROMANI OPERA DUBIA.
THE DOUBTFUL WORKS OF ST CLEMENT OF ROME.
ARTICULUS UNICUS. — Quid de duabus Clementis ad virgines epistolis sit sentiendum.
SOLE ARTICLE. — What is to be thought of the two epistles of Clement to virgins.
Quis primus has epistolas detexerit. — Nuperrime v. cl. Joannes Jacobus Wetstenius duas alias produxit sancti Clementis Romani epistolas, hactenus omnibus incognitas, quas velut sinceros D. Clementis fetus agnovit cl. editor, ac pro viribus eidem asserere est aggressus. Verum duos prae caeteris viros haud incelebres nactus est adversarios: alterum quidem Nathanaelem Lardnerum, qui anno 1753 dissertationem 60 paginarum in-8° Anglice Londini edidit; pluribusque in contrariam sententiam adductis, in eam tandem cogitationem devenit, has nimirum epistolas circa medium saeculi tertii ab episcopo Orientalis Ecclesiae fuisse perscriptas
Who first uncovered these epistles. — Very recently the most distinguished Johann Jakob Wettstein brought forth two other epistles of St Clement of Rome, hitherto unknown to all, which the distinguished editor acknowledged as genuine offspring of St Clement and undertook, to the best of his powers, to claim for him. But he met with two adversaries above the rest, men by no means obscure: the one, Nathaniel Lardner, who in the year 1753 published at London, in English, a dissertation of 60 pages in octavo; and, having brought forward many things for the contrary opinion, came at last to this view, namely that these epistles had been written out about the middle of the third century by a bishop of the Eastern Church
Editors' notes and page, col. 141
Footnotes
(13) ‹anchor: Joannes Jacobus Wetstenius› · call in col 141
In Novo Testamento Graeco cum lectionibus variantibus, commentario pleniore ex scriptoribus Hebraeis, Graecis et Latinis, Amstaelodami 1751 edito.
In the Greek New Testament with variant readings and a fuller commentary from Hebrew, Greek and Latin writers, published at Amsterdam in 1751.
(printed under page 70)
Page
- running head: 141 PROOEMIA VARIORUM. 142
- marginal letters: A ‹tionem factam fuisse›; B ‹mini inferantur›; C ‹poenitentiam corripimini›; D ‹produxit sancti Clementis›
- old-edition numerals: (none)
- other: column opens mid-word (‹tionem›, tail of a word begun in col. 140); the tail is not restored here, the word being set whole at the end of col. 140. Page 141–142 is divided by a full-width caption (CAPUT III … sentiendum), cut by the column crops and completed from the col. 142 images; set once here. Reading order on the page: 141 upper, 142 upper, caption, 141 lower, 142 lower; the sentence ending ‹vobis est› continues at the top of col. 142, not into the caption. Last word ‹per-|scriptas› completed from col. 142 lower half. Run-in italic sub-caption ‹Quis primus has epistolas detexerit.› kept inline as printed. Foot note (13) at the foot of this column not set in this file.
in ovili Christi parvos et probatos inveniri, quam altum sapientes e spe illius ejici. Claudit epistolam, Deum orans, ut per D. N. J. Christum illis det fidem, timorem, pacem, patientiam, caeterasque virtutes, petitque ut Claudium, Ephebum, Valesium et Fortunatum, epistolae hujus tabellarios, brevi et cum gaudio remittant, ut citius, inquit, optabilem nobisque desideratissimam pacem ac concordiam annuntient.
to be found small and approved in the fold of Christ, than, being high-minded, to be cast out from His hope. He closes the epistle praying God that through our Lord Jesus Christ He may give them faith, fear, peace, patience and the other virtues, and he asks that they send back Claudius, Ephebus, Valesius and Fortunatus, the bearers of this epistle, shortly and with joy, so that, he says, they may the sooner announce the peace and concord that is longed for and most desired by us.
Analysis epistolae secundae D. Clementis ad Corinthios.
Analysis of the second epistle of St Clement to the Corinthians.
In altera ad Corinthios epistola, sibi proposuisse videtur sanctus Clemens, ut Corinthios ad vitam ipsorum vocatione dignam ducendam hortaretur. Quare sub ipsum initium docet, eos de Christo, tanquam de Deo sentire aequum esse, et quanta eidem debeant, atque quam gratos se illi exhibere oporteat, quod eos ad Evangelii lucem vocarit, gratum vero animum non solam divinitatis ejus professionem palam edendo probari ait, sed potius praeceptorum ejus viam ingrediendo. Subdit, hominis vitam in duo tempora, sive saecula inter se diversa divisam esse, praesens unum, futurum alterum, quae quasdam veluti inimicitias invicem exercent; prius scelera atque flagitia praedicare; posterius his omnibus nuntium remittere; praesens saeculum poenitentiae destinatum, atque Dei irae et futuri saeculi suppliciis effugiendis aptum esse, cujus diem atque tempus penitus ignoramus.
In the other epistle to the Corinthians St Clement seems to have set before himself to exhort the Corinthians to lead a life worthy of their calling. Wherefore at the very outset he teaches that it is right for them to think of Christ as of God, and how much they owe Him, and how grateful they ought to show themselves to Him for having called them to the light of the Gospel; but a grateful mind, he says, is proved not by openly uttering the mere profession of His divinity, but rather by entering upon the way of His precepts. He adds that the life of man is divided into two times, or ages, differing from each other, the one present, the other to come, which exercise as it were a kind of enmity towards one another; that the former proclaims crimes and outrages, the latter renounces all these; that the present age is appointed for repentance, and is fitted for escaping the wrath of God and the punishments of the age to come, whose day and time we are wholly ignorant of.
alterum vero Hermannum Venema, qui anno insequente 1754, Harlingae vulgatis tribus epistolis, viris clarissimis Wesselingio, Hemsterhusio, et Cannegietero inscriptis, easdem epistolas Clementinas supposititias esse omni studio contendit evincere; in iis enim inter alia D. Hieronymi stylum sibi suboluisse innuit. Et quamvis de auctore ac tempore, quo vixerit, nihil definiat; eum tamen fuisse Orientalem, non Romanum, et Origene quoque posteriorem arguit. Utrique statim respondit Wetstenius, iterumque, quas edidit epistolas, magis magisque Clementi Romano vindicavit: Lardnero quidem in Diario litterario
the other, Hermann Venema, who in the following year 1754, having published at Harlingen three letters addressed to the most distinguished men Wesseling, Hemsterhuis and Cannegieter, strove with all zeal to prove that the same Clementine epistles are spurious; for he intimates that in them, among other things, he caught the scent of the style of St Jerome. And although he determines nothing about the author and the time at which he lived, yet he argues that he was an Easterner, not a Roman, and also later than Origen. Wettstein at once replied to both, and again claimed more and more for Clement of Rome the epistles which he had edited: to Lardner in the literary journal
Editors' notes and page, col. 142
Footnotes
(14) ‹anchor: fuisse perscriptas› · call in col 142
Lardner, A dissertation upon the two Epistles ascribed to Clement of Rome, 37, 54 et 57.
Lardner, A dissertation upon the two Epistles ascribed to Clement of Rome, 37, 54 and 57.
(printed under page 70)
(15) ‹anchor: suboluisse innuit› · call in col 142
Venema, epist. 2, § 27, § 89.
Venema, letter 2, § 27, § 89.
(printed under page 70)
(16) ‹anchor: posteriorem arguit› · call in col 142
Idem, ep. 3, § 16 et seqq., pag. 129.
The same, letter 3, § 16 and following, p. 129.
(printed under page 70)
Page
- running head: 141 PROOEMIA VARIORUM. 142
- marginal letters: A ‹in ovili Christi›; B ‹Quare sub ipsum initium›; C ‹cujus diem atque tempus›; D ‹bus epistolis, viris clarissimis›
- old-edition numerals: (none)
- other: column opens mid-sentence, continuing col. 141 upper half (‹melius siquidem vobis est›). The full-width caption CAPUT III … sentiendum divides the page and is set once under col. 141. Below it the column's first printed word ‹scriptas› is the tail of ‹per-|scriptas›, set whole in col. 141; the semicolon printed after it is not carried here. Last word ‹lit-|terario› completed from col. 143 line 1. Foot notes (14)–(16) at the foot of this column not set in this file.
Gallice inscripto Bibliothèque raisonnée Venemae autem, epistola eo ipso anno 1754 Amstaelodamensibus typis consignata, quam epistolae primae Venemianae opposuit. Ulteriores vindicias pro his Clementinis epistolis demum v. c. Andreas Gallandius exaravit. Verum argumentis cum intrinsecis tum extrinsecis in utramque partem sine praejudicio expensis eas positive dubias esse; neque aliquid pro vel contra authentiam earumdem certo statui posse, cum v. cl. Joa. Mansi existimo.
entitled in French Bibliothèque raisonnée; to Venema, however, in a letter committed in that same year 1754 to the Amsterdam press, which he set against Venema's first letter. Further vindications of these Clementine epistles were at length composed by the distinguished Andrea Gallandi. But, the arguments both intrinsic and extrinsic having been weighed on either side without prejudice, I judge, with the most distinguished Giovanni Mansi, that they are positively doubtful, and that nothing can be established with certainty for or against their authenticity.
Argumentum pro authentia primum. — Argumentum primum pro authentia harum D. Clementis epistolarum petunt praefati auctores ex testimoniis sanctorum Hieronymi et Epiphanii, quorum primus hujus Clementis epistolas a frequenti virginitatis commendatione laudat, alter vero ait, a sancto Clemente laudibus efferri Eliam, Davidem et Samsonem. Utraque haec sicut nuspiam in duabus leguntur vulgatis divi Clementis ad Corinthios epistolis, ita vicissim perspicue in utraque hac apparent.
First argument for the authenticity. — The aforesaid authors draw the first argument for the authenticity of these epistles of St Clement from the testimonies of Saints Jerome and Epiphanius, of whom the first praises this Clement's epistles for their frequent commendation of virginity, while the other says that Elijah, David and Samson are extolled with praises by St Clement. Just as both these things are nowhere read in the two commonly known epistles of St Clement to the Corinthians, so in turn they appear plainly in both of these.
Secundum argumentum. — Secundo probant authentiam Clementinarum ex conformitate styli harum epistolarum cum duabus ad Corinthios datis: observant passim easdem sententias, eamdem scribendi, exemplaque in medium producendi et ratiocinandi methodum. Ad haec mores vere apostolici, simplicitas, modestia, frugalitas, benignitas eadem insunt, etc.; uno verbo, utrumque epistolarum par vivam Clementis imaginem referre, ac tantum non spirare arbitrantur. Demum in utraque hac epistola nihil occurrere oppositum moribus Ecclesiae Christianae prioris saeculi, quo Clemens floruit, Wetstenius, aliique persuadere conantur.
Second argument. — Secondly, they prove the authenticity of the Clementine epistles from the conformity of the style of these epistles with the two addressed to the Corinthians: they observe everywhere the same thoughts, the same method of writing, of bringing forward examples, and of reasoning. Besides, there are in them truly apostolic manners, the same simplicity, modesty, frugality, kindliness, etc.; in a word, they judge that each pair of epistles bears the living image of Clement and all but breathes it. Finally, Wettstein and others try to persuade us that in both these epistles nothing occurs that is opposed to the manners of the Christian Church of the first century, in which Clement flourished.
Argumenta contra authentiam. — At vero criticis morosioribus arduum videtur admittere, et pro sinceris agnoscere epistolas tota plane antiquitate, et ad hoc usque saeculum ignotas. Neque facile concedunt, divum Hieronymum sermonem de illis habuisse in fragmento a Wetstenio ejusque sectatoribus producto, quod hoc argumento evinci posse existimant. Hieronymus in catalogo De viris illustribus Clementem non negligit, laudatque ejus
Arguments against the authenticity. — But to more exacting critics it seems a hard thing to admit, and to acknowledge as genuine, epistles unknown to the whole of antiquity and down to this very century. Nor do they readily grant that St Jerome was speaking of them in the fragment brought forward by Wettstein and his followers, which they think can be shown by this argument. Jerome in the catalogue On Illustrious Men does not pass over Clement, and praises his
Editors' notes and page, col. 143
Footnotes
(17) ‹anchor: not visible› · call in col 143 (call above the image)
Tom. L, parte ii, art. 8, pag. 363.
Vol. L, part 2, art. 8, p. 363.
(printed under page 71)
(18) ‹anchor: not visible› · call in col 143 (call above the image)
Bibl. Vet. PP. tom. I, in prolegom., pag. 20 et seqq.
Bibliotheca of the Ancient Fathers, vol. I, in the prolegomena, p. 20 and following.
(printed under page 71)
(19) ‹anchor: not visible› · call in col 143 (call above the image)
Tom. I Concil., col. 144 et seqq.
Vol. I of the Councils, col. 144 and following.
(printed under page 71)
(20) ‹anchor: not visible› · call in col 143 (call above the image)
Hi sunt eunuchi, quos castravit non necessitas, sed voluntas propter regnum coelorum. Ad hos et Clemens successor apostoli Petri, cujus Paulus apostolus meminit, scribit epistolas, omnemque pene sermonem suum de virginitatis puritate contexuit. S. Hieron., lib. i contra Jovinianum.
These are the eunuchs whom not necessity but their own will has made eunuchs for the sake of the kingdom of heaven. To these Clement also, the successor of the apostle Peter, of whom the apostle Paul makes mention, writes letters, and he has woven almost his whole discourse about the purity of virginity. St. Jerome, bk. 1 Against Jovinian.
(printed under page 71)
(21) ‹anchor: not visible› · call in col 143 (call above the image)
Clemens ipse omnibus illos (Ebionaeos) modis redarguit iis epistolis circularibus, quae in sacrosanctis Ecclesiis leguntur : ex quibus constat, longe ab iis, quae in Circuitibus illis (Petri) sub ejus nomine adulterina exstant, illius fidem ac sermonem abhorruisse. Etenim virginitatem ipse (Clemens) docet, et isti (Ebionitae) repudiant : ille Eliam, Davidem, et Samsonem omnesque prophetas commendat; quos hi detestantur. Epiph., haer. 30, § 15, Opp. t. I, p. 139.
Clement himself refutes them (the Ebionites) in every way in those circular letters which are read in the most holy Churches; from which it is plain that his faith and speech were far removed from the spurious things that are extant under his name in those Circuits (of Peter). For he himself (Clement) teaches virginity, and those men (the Ebionites) reject it; he commends Elijah, David and Samson and all the prophets, whom these men detest. Epiphanius, heresy 30, § 15, Works, vol. I, p. 139.
(printed under page 71)
Page
- running head: 143 AD S. CLEMENTEM I [rest of head on the facing column]
- marginal letters: A ‹terario Gallice inscripto›; B ‹nitatis commendatione›; C ‹rum par vivam›; D ‹(22)› at foot-note level
- old-edition numerals: (none)
- other: column's first printed word ‹terario› is the tail of ‹lit-|terario›, set whole in col. 142. No stop is printed after ‹raisonnée› (only the note call), set as printed. Run-in italic sub-captions kept inline as printed. Foot notes (17)–(21) at the foot of this column not set in this file.
epistolam primam ad Corinthios; meminit et secundae, quam tamen non ab omnibus admitti affirmat. Profecto non siluisset et geminas alias, si nosset. Quo ergo spectavit in testimonio illo ex libro contra Jovinianum producto? arbitror prae oculis habuisse epistolam ad Corinthios secundam, in qua forte de virginitate prolixior sermo habebatur; quanquam enim is modo non legatur, non est cur quispiam miretur; neque enim integra ad nos pervenit, ut eruditis omnibus exploratum est. Nec multum Epiphanii testimonium nos morari debet; siquidem illud expeditum est ex epistolis Clementis, quae tunc legebantur in Ecclesiis. Profecto ex testimonio sancti Hieronymi discimus, nullas alias Clementis epistolas aetate illa in Ecclesia legi consuevisse, nisi ad Corinthios geminas. Accedit quod, observante v. cl. Lardnero, neutra Corinthiacarum epistola integra ad nos pervenerit, atque inde facile fieri potuit, ut Samsonis mentio inter ea, quae in iisdem epistolis desunt, maxime vero in secunda, occurrerit.
first epistle to the Corinthians; he mentions the second also, which however he affirms is not admitted by all. Assuredly he would not have kept silence about the other pair too, had he known them. What, then, did he have in view in that testimony brought forward from the book against Jovinian? I think he had before his eyes the second epistle to the Corinthians, in which perhaps there was a longer discourse on virginity; for although that is not now read there, there is no reason for anyone to wonder, since it has not come down to us entire, as is well established among all the learned. Nor ought the testimony of Epiphanius to detain us much, since it is readily explained from the epistles of Clement which at that time were read in the Churches. Assuredly we learn from the testimony of St Jerome that no other epistles of Clement were accustomed to be read in the Church in that age except the pair to the Corinthians. Add to this that, as the most distinguished Lardner observes, neither of the Corinthian epistles has come down to us entire, and hence it could easily have happened that the mention of Samson occurred among those things which are wanting in the same epistles, and above all in the second.
An nihil moribus primi saeculi contrarium occurrat? —Quod vero ait Wetstenius, nihil in utraque littera hac occurrere a moribus aetatis illius abhorrens, usque adeo verum haud judicat illustrissimus D. Mansi; ex earum enim lectione deprehendisse sibi visus est, nescio quae vestigia monachatus, nempe coetus hominum, qui morum sanctimoniam singularem elegerint, quod permaxime elucet illis verbis: « Id quod non decet fideles, illos praecipue, qui elegerunt sanctitatem. » Monachorum autem a consortio fidelium secessus recentior est, quam ut cum aetate Clementis componi possit. Caeterum styli similitudo, sententiarum aequalitas non semper eumdem probat operis auctorem. Tandem vix probabile est, Clementem Romanum Syriace scripsisse.
Whether nothing contrary to the manners of the first century occurs. — But as to what Wettstein says, that in neither of these letters does anything occur at variance with the manners of that age, the most illustrious Mansi does not judge it to be so very true; for from reading them he thought he had detected certain traces of monasticism, namely of a company of men who had chosen a singular holiness of life, which shines out most of all in those words: "That which does not become the faithful, those especially who have chosen holiness." But the withdrawal of monks from the fellowship of the faithful is too recent to be reconciled with the age of Clement. Moreover, likeness of style and evenness of thought do not always prove the same author of a work. Lastly, it is scarcely probable that Clement of Rome wrote in Syriac.
Aliis insuper argumentis Semlerus has epistolas oppugnat, sed quae mihi praejudicia potius, quam rationes esse videntur. Talia certe sunt, quod Ignatius Clementi pudicitiam, non virginitatem, concedat, et quod doctrina de fugiendis omnimode, etiam quoad locum, mulieribus, non sapiat genium
Semler attacks these epistles with further arguments besides, but such as seem to me to be prejudices rather than reasons. Such certainly are these: that Ignatius grants to Clement chastity, not virginity, and that the doctrine of shunning women in every way, even as regards place, does not savour of the spirit
Editors' notes and page, col. 144
Footnotes
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At pace adversariorum dixerim, hoc argumentum nimium probare, consequenter nihil inde evinci. Plurima enim veterum scriptorum opera abs D. Hieronymo in Libro de viris illustribus prius omissa in aliis postea lucubrationibus Hieronymianis enuntiata observant viri eruditi. Adde quod librum De viris illustribus anno Christi 392 absolverit, primumque subsequente anno libros adversus Jovinianum evulgarit, quemadmodum ex eodem sancto doctore constat
But, with the leave of the opponents, I would say that this argument proves too much, and consequently that nothing is established by it. For learned men observe that very many works of ancient writers, first passed over by St. Jerome in the Book on Illustrious Men, are afterwards mentioned in other writings of Jerome. Add that he finished the book On Illustrious Men in the year of Christ 392, and first published the books Against Jovinian in the following year, as is plain from the same holy doctor.
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A dissertat. upon the two Epist., pag. 24.
A dissertation upon the two Epistles, p. 24.
(printed under page 71)
(24) ‹anchor: illustrissimus D. Mansi› · call in col 144
Tom. I Conciliorum, col. 157.
Vol. I of the Councils, col. 157.
(printed under page 71)
(25) ‹anchor: componi possit› · call in col 144
Neque haec crisis sat firmo innititur talo. Quis enim ignorat, jam a tempore apostolorum exstitisse ascetas, qui inter Christianos strictius quoddam, ac severius vitae genus amplexi sunt? Vide Montfauconium, dissert. De Philonis Therapeutis.
Nor does this critical judgement stand on a firm enough footing. For who does not know that already from the time of the apostles there were ascetics, who among Christians embraced a certain stricter and more severe kind of life? See Montfaucon, the dissertation On Philo's Therapeutae.
(printed under page 71)
(26) ‹anchor: quod Ignatius› · call in col 144
S. Ignatius, Epistola ad Philadeph., cap. 4.
St. Ignatius, Letter to the Philadelphians, ch. 4.
(printed under page 71)
Page
- running head: [AD S.] CLEMENTEM I PAPAM 144
- marginal letters: A ‹epistolam primam ad Corinthios›; B ‹sia legi consuevisse›; C ‹verbis: « Id quod non decet›; D ‹(22) At pace adversariorum› at foot-note level
- old-edition numerals: (none)
- other: column opens and ends mid-sentence. Run-in italic sub-caption kept inline as printed; the dash after it is printed without a following space. Foot notes (22)–(26) at the foot of this column not set in this file.
apostolicum, sed monasticum. Econtra Wetstenius hoc ipsum argumentum pro astruenda γνησιότητι adhibet, qui hanc ipsam severitatem in causa ponit, cur refrigerato coelibatus studio, immissaque inter clericos quoque luxuria, tandiu epistolae illae delituerint.
of the apostles, but of the monks. Wettstein, on the contrary, employs this very argument to establish the genuineness, laying down this very severity as the reason why, when zeal for celibacy had grown cold and luxury had been let in even among the clergy, those epistles lay hidden so long.
Ambae hae epistolae argumenti sunt ascetici nec multum, quod ad doctrinae, aut historiae, aut disciplinae quoque ecclesiasticae rationem accuratius percipiendam magnopere facit, complectuntur. Prima continet laudem castitatis, scilicet virginitatis, veramque rationem, cum virtute conjunctam; altera eamdem pluribus illustrat exemplis, maxime ipsius auctoris, aliorumque ipsi similium, quorum fuga et abstinentia a feminis magna sane et sollicita describitur, nullo ut loco morentur aut diversentur, ubi aut nulli viri, aut femina unica sit, eaque abstinentia prophetarum paene omnium exemplis commendatur. Monentur etiam, ad quos scribit, ne
Both these epistles are of an ascetic subject, and contain not much that greatly helps towards a more exact grasp of doctrine, or of history, or of ecclesiastical discipline either. The first contains the praise of chastity, that is, of virginity, and its true manner, joined with virtue; the second illustrates the same by a number of examples, chiefly that of the author himself and of others like him, whose flight and abstinence from women is described as great indeed and anxious, so that they stay or lodge in no place where there are either no men or a single woman, and this abstinence is commended by the examples of almost all the prophets. Those to whom he writes are also warned not
CAPUT IV.
CHAPTER IV.
DE SUPPOSITITIIS S. CLEMENTIS NOMEN PRAEFERENTIBUS SCRIPTIS.
ON THE SPURIOUS WRITINGS BEARING THE NAME OF ST CLEMENT.
Praeter laudatas hactenus epistolas, multa alia sub Clementis Romani nomine circumferuntur opera: nempe quinque ad diversos epistolae, homiliae novemdecim, decem libri Recognitionum, octo Constitutionum apostolicarum, Liturgia et Canones apostolorum; quae omnia collegit Joannes Baptista Cotelerius, Sorbonae doctor, et adnotationibus illustrata Graece et Latine inter Patres apostolicos anno 1672 edidit.
Besides the epistles mentioned so far, many other works are in circulation under the name of Clement of Rome: namely five epistles to various persons, nineteen homilies, ten books of Recognitions, eight of Apostolic Constitutions, a Liturgy and the Canons of the Apostles; all of which Jean-Baptiste Cotelier, doctor of the Sorbonne, collected and, illustrated with annotations, published in Greek and Latin among the Apostolic Fathers in the year 1672.
ARTICULUS I.
ARTICLE I.
DE QUINQUE PSEUDO-CLEMENTINIS EPISTOLIS.
ON THE FIVE PSEUDO-CLEMENTINE EPISTLES.
Mirum est viris doctissimis Turriano, Binio et quibusdam aliis in tantae eruditionis ecclesiasticae luce probari potuisse has quinque epistolas decretales Clementi Romano suppositas. Adeo enim perspicacibus viris deformes videntur hoc saltem tempore, ut nulla arte, nulla cerussa, aut purpurisso fucari possint. Prima ad Jacobum fratrem Domini et Hierosolymorum antistitem data, quanquam satis antiqua, quippe jam a Rufino saeculi quarti scriptore in Latinum translata, et nonnullis etiam antiquis canonum collectionibus, nominatimque codicis a Paschasio Quesnello vulgati quibusdam exemplaribus inserta, spuria tamen a modernis criticis paene omnibus agnoscitur. Inde autem certa et
It is a wonder that, in so great a light of ecclesiastical learning, these five decretal epistles falsely attributed to Clement of Rome could have won the approval of the most learned men Torres, Binius and certain others. For to clear-sighted men they appear, in this age at least, so misshapen that they can be painted over by no art, no white lead or rouge. The first, addressed to James the brother of the Lord and bishop of Jerusalem, although fairly ancient, seeing that it was already translated into Latin by Rufinus, a writer of the fourth century, and was inserted also in some ancient collections of canons, and in particular in certain copies of the codex published by Paschasius Quesnel, is nevertheless acknowledged as spurious by almost all modern critics. And hence is certain and
Editors' notes and page, col. 145
Footnotes
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Biblioth. PP., tom. I, prolegom. 1, pag. 25.
Bibliotheca Patrum, vol. I, prolegomenon 1, p. 25.
(printed under page 72)
(28) ‹anchor: exemplaribus inserta› · call in col 145
Unde mirum non est hanc epistolam anno 442 a concilio Valensi i, canone 16, ac subinde a Nicolao I, Joanne VIII pontificibus, aliisque nomine Clementis fuisse laudatam.
Hence it is no wonder that this letter was cited under the name of Clement in the year 442 by the first council of Vaison, canon 16, and afterwards by the pontiffs Nicholas I and John VIII, and by others.
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Page
- running head: 145 PROOEMIA VARIORUM. 146
- marginal letters: A ‹apostolicum, sed monasticum›; B ‹describitur, nullo ut loco›; C ‹Praeter laudatas hactenus epistolas›; D ‹tales Clementi Romano suppositas›
- old-edition numerals: (none)
- other: page 145–146 is divided by a full-width caption (CAPUT IV … SCRIPTIS), cut by the column crops and completed from the col. 146 images; set once here. Reading order on the page: 145 upper, 146 upper, caption, 145 lower, 146 lower; the sentence ending ‹ad quos scribit, ne› continues at the top of col. 146. A small raised mark follows γνησιότητι in the print (stray point or damaged type), not set. Several line-initial letters at the left edge of the upper half are clipped by the gutter (‹describitur›, ‹ubi›, ‹abstinentia›, ‹commendatur›); read from context, no doubt as to the words. Foot notes (27)–(28) at the foot of this page not set in this file.
Paganis sacra praelegant aut exponant, ludibrii vitandi causa.
to read out or expound sacred things to Pagans, for the sake of avoiding mockery.
Earum primitiva lingua. — Versio illarum simplex est et fidelis, neque tamen Syriaco idiomati ita similis, ut aut perspicuitas, aut linguae Latinae puritas laboret: quod tamen magis in altera epistola, nescimus quo casu, factum, ut ad verbum translata omnia, Schmidianae Bibliorum versioni essent simillima; quod tamen crebris illis ad Scripturae sacrae loca allusionibus datum videtur. Caeterum, Graece scriptas primitus quod epistolas putat Wetstenius, e Graecis vocabulis, quae ibi crebra leguntur; Latine scriptas cur dicere non possemus? cum Latinum vocabulum seligo, saeculum initio epistolae primae invenerimus. Nam complura e Graeco in hanc linguam transiisse, vel ex Novo Testamento apparet. Exaratas quidem fortasse fuisse non longe a Neronis obitu, dum Ecclesia tranquilla pace frueretur, censet Gallandius.
Their original language. — The version of them is simple and faithful, and yet not so close to the Syriac idiom that either clearness or the purity of the Latin tongue suffers: though this has happened more in the second epistle, we know not by what chance, so that everything, being translated word for word, is very like Schmidt's version of the Bible; which, however, seems to be owing to those frequent allusions to passages of sacred Scripture. For the rest, as to Wettstein's thinking that the epistles were originally written in Greek, from the Greek words which are frequently read there: why could we not say that they were written in Latin, since we find the Latin word seligo, saeculum at the beginning of the first epistle? For that many words passed from Greek into this language is apparent even from the New Testament. Gallandi judges that they were perhaps composed not long after the death of Nero, while the Church was enjoying tranquil peace.
explorata est epistolae hujus falsitas, quod eam D. Clemens post passionem Petri ad Jacobum scribere fingitur; quem ante Petrum obiisse indubitatis monumentis notum habetur. Nam Jacobum anno Christi 62 a Judaeis occisum esse, omnes conveniunt: Petrum autem aliqui anno 65, plures anno 66, alii autem 68 aut 67, nulli sane ante 65 annum passum existimant.
well established the falsity of this epistle, because St Clement is feigned to write it to James after the passion of Peter; whereas James is known from undoubted records to have died before Peter. For all agree that James was killed by the Jews in the year of Christ 62; but Peter some think suffered in the year 65, more in the year 66, others again in 68 or 67, and none at all before the year 65.
Secunda eumdem sanctum Jacobum de sacramentis, vestibus et vasis sacris instruit; quod verum Clementem sibi arrogasse in apostolum, quis credat? Tertia inter alios etiam principibus majoribus et minoribus, ceu jam Christo aggregatis, inscribitur, qui aevo Clementis inter fideles adhuc nulli erant. Quarta ad Julium et Julianum discipulos data, purificationes seu ablutiones Judaicas suadet, et pro certo ponit, eum, qui has negligit, nec de interna animae puritate cogitare. Quinta denique fratribus et condiscipulis Jerosolymae cum Jacobo habitantibus inscripta, narrat Clementem adfuisse, dum Ananias et Saphira conjuges coram Petro mortui conciderunt, quod nullam verisimilitudinem habere videtur: et quis credat sanctum (quemadmodum in hac epistola legitur) docuisse, rerum omnium communem usum, ipsarumque adeo uxorum, intercedere debere.
The second instructs the same St James about the sacraments, the vestments and the sacred vessels; and who would believe that the true Clement arrogated this to himself towards an apostle? The third is addressed, among others, also to greater and lesser princes, as though already gathered to Christ, of whom in the age of Clement there were as yet none among the faithful. The fourth, addressed to the disciples Julius and Julian, urges Jewish purifications or washings, and lays it down as certain that he who neglects these takes no thought for the inward purity of the soul either. The fifth, finally, addressed to the brethren and fellow disciples dwelling at Jerusalem with James, relates that Clement was present when the spouses Ananias and Sapphira fell down dead before Peter, which seems to have no likelihood; and who would believe that the saint taught (as is read in this epistle) that there ought to be a common use of all things, and even of wives themselves?
Editors' notes and page, col. 146
Page
- running head: 145 PROOEMIA VARIORUM. 146
- marginal letters: A ‹Paganis sacra praelegant›; B ‹linguam transiisse›; C ‹explorata est epistolae hujus›; D ‹purificationes seu ablutiones›
- old-edition numerals: (none)
- other: column opens mid-sentence, continuing col. 145 upper half (‹ad quos scribit, ne›). The full-width caption CAPUT IV … SCRIPTIS divides the page and is set once under col. 145. The lower half opens mid-sentence, continuing col. 145 lower half (‹Inde autem certa et›). ‹seligo, saeculum› set as printed, not italic. Run-in italic sub-caption kept inline. Foot note (27) and the continuation of foot note (28) at the foot of this column not set in this file.
ARTICULUS II.
ARTICLE II.
DE RECOGNITIONUM LIBRIS, LITURGIA CLEMENTINA, ALIISQUE SUPPOSITITIIS OPERIBUS.
ON THE BOOKS OF THE RECOGNITIONS, THE CLEMENTINE LITURGY, AND THE OTHER SPURIOUS WORKS.
Testatur Photius duo volumina a se perlecta fuisse, quae scripta complura sub sancti Clementis nomine complectebantur. Priori apostolicae constitutiones, opus apud universam antiquitatem celeberrimum, continebantur; quod tamen doctorum virorum judicio longe post sancti hujus Pontificis tempora conscriptum fuit, altero sancti Petri res gestae, ejusque cum Simone Mago colloquia describuntur, et qua ratione sancti Clementis ipse parentem, atque fratres suos recognoverit, unde Recognitionum appellatio syntagmati huic indita est. Solet et Itinera, aut Itinerarium vel Circuitus S. Petri, atque Acta D. Petri appellari. Fuere et qui opus istud cum illa, quae fertur sancti Petri cum Apione, disputatione confuderint. At Photius opera haec inter se diversa esse contendit.
Photius testifies that he read through two volumes which contained a number of writings under the name of St Clement. In the former were contained the Apostolic Constitutions, a work most celebrated throughout all antiquity; which, however, in the judgement of learned men, was composed long after the times of this holy Pontiff; in the second are described the deeds of St Peter and his conversations with Simon Magus, and how St Clement himself recognized his parent and his brothers, whence the name of Recognitions was given to this compilation. It is also wont to be called the Journeys, or the Itinerary or Circuits of St Peter, and the Acts of St Peter. There have also been those who confused this work with that disputation of St Peter with Apion which is in circulation. But Photius maintains that these works are distinct from each other.
Veterum quidam eos sancto Clementi tribuerunt. — Origenes sancti Clementis nomine loca complura recitat, quae hodie in Recognitionum libris leguntur. Origene igitur opus istud antiquius est, atque ejus aetate, ut supposititium ab universis non habebatur. Idem quoque ut sancti Clementis Romani scriptum a D. Epiphanio et Rufino laudatur; uterque vero conqueritur, ab haereticis, Ebionitis praesertim, corruptum atque interpolatum fuisse, erroresque suos undique eos illi inspersisse. Addit sanctus Epiphanius, nihil integrum ab illis relictum fuisse. Sanctus Hieronymus idipsum S. Clementis nomine recitat. Rufinus ad sancti Gaudentii preces Latine opus istud reddidit, neque quidquam a se resectum praeter loca nonnulla vires suas, atque captum exsuperantia commemorat. Attamen praeter Ebionitarum, Eunomianorum praeterea, atque complurium aliorum errores, qui ab Ecclesia damnati fuere, eo contentos animadvertit.
Some of the ancients attributed them to St Clement. — Origen quotes under the name of St Clement a number of passages which are read today in the books of the Recognitions. This work is therefore older than Origen, and in his age it was not held by everyone to be spurious. The same is also cited as a writing of St Clement of Rome by St Epiphanius and Rufinus; but both complain that it was corrupted and interpolated by heretics, especially the Ebionites, and that they sprinkled their errors over it everywhere. St Epiphanius adds that nothing was left intact by them. St Jerome quotes the very same under the name of St Clement. Rufinus, at the entreaties of St Gaudentius, rendered this work into Latin, and records that nothing was cut out by him except some passages surpassing his powers and grasp. Nevertheless he observed that, besides those of the Ebionites, errors of the Eunomians as well, and of many others, which were condemned by the Church, are contained in it.
Supposititii sunt.— Eadem vero in hoc opere Eusebii
They are spurious. — Now the same things in this work, in the age of Eusebius,
Editors' notes and page, col. 147
Footnotes
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Codice cxiii, in sua Bibliotheca.
Codex 113, in his Bibliotheca.
(printed under page 73)
(30) ‹anchor: not visible› · call in col 147 (call above the image)
Invicti argumenti loco sit D. Hieronymi silentium, qui ut peritissimus antiquitatis scrutator in catalogo scriptorum ecclesiasticorum mentionem certe eam injecisset, si se vivente constitutiones D. Clementis nomen praeferentes in Catholicorum manibus versatae fuissent. Quid quod liber hic ab apostolico saeculo abhorrentia complectatur? Petrus enim Saturninum et Basilidem absurdorum dogmatum auctores dicit, qui Petro tamen posteriores erant. Lib. ii, c. 29 decernitur decimas et primitias pendendas episcopis, quas profecto nascens Ecclesia ignoravit. L. vi, c. 15 baptismum ab haereticis collatum iterari jubent. In octavo Constitutionum libro continetur etiam liturgia seu Missae dicendae ratio a capite quinto usque ad 15, in fine autem ejusdem libri in editione Conciliorum v. cl. Mansi col. 595, t. I, subjunguntur canones 84 ceu ab apostolis sanciti, ac a B. Clemente collecti. Verum de his alio loco et tempore, in quo nos demonstraturos confidimus, scripta haec primum saeculo tertio adornata fuisse.
Let the silence of St. Jerome stand as an unanswerable argument: as a most skilled searcher of antiquity he would certainly have made mention of them in the catalogue of ecclesiastical writers, if in his lifetime constitutions bearing the name of St. Clement had been in the hands of Catholics. What of the fact that this book contains things at odds with the apostolic age? For Peter names Saturninus and Basilides as authors of absurd doctrines, who were nevertheless later than Peter. In bk. 2, ch. 29 it is decreed that tithes and first-fruits are to be paid to the bishops, of which the infant Church certainly knew nothing. In bk. 6, ch. 15 they order baptism conferred by heretics to be repeated. In the eighth book of the Constitutions there is also contained a liturgy, or order of saying Mass, from the fifth chapter to the 15th; and at the end of the same book, in the edition of the Councils by the illustrious Mansi, col. 595, vol. I, there are subjoined 84 canons, as though enacted by the apostles and collected by blessed Clement. But of these at another place and time, where we trust we shall show that these writings were first composed in the third century.
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Codice 113.
Codex 113.
(printed under page 73)
(32) ‹anchor: not visible› · call in col 147 (call above the image)
Origenes, t. iii Comment. in Genes. cap. xxii, Philocal., et in cap. xxvi Matth.
Origen, vol. 3 of the Commentary on Genesis, ch. 22 of the Philocalia, and on chapter 26 of Matthew.
(printed under page 73)
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Epiphan., haeres. 30, n. 15; Rufinus, De adulterat. libr. Origenis.
Epiphanius, heresy 30, no. 15; Rufinus, On the Falsification of the Books of Origen.
(printed under page 73)
(34) ‹anchor: Sanctus Hieronymus› · call in col 147
Hieronym., in Ep. ad Galat.
Jerome, on the Epistle to the Galatians.
(printed under page 73)
(35) ‹anchor: Rufinus› · call in col 147
Ruf., prolog. in lib. Recognit.
Rufinus, prologue to the books of the Recognitions.
(printed under page 73)
(36) ‹anchor: contentos animadvertit› · call in col 147
Idem, De adulterat., lib. Orig.
The same, On the Falsification of the Books of Origen.
(printed under page 73)
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- running head: 147 AD S. CLEMENTEM I [rest of head on the facing column]
- marginal letters: A ‹ARTICULUS II.›; B ‹Petri, atque Acta D. Petri›; C ‹sanctus Epiphanius, nihil integrum›; D at foot-note level, beside note (30)
- old-edition numerals: (none)
- other: UNSURE ‹sancti Clementis ipse parentem … recognoverit›: so printed (a faint mark follows ‹Clementis›); the sense requires a nominative (sanctus Clemens ipse) and the English is given accordingly; possible misprint, left as printed. Last word ‹Eu-|sebii› completed from col. 148 line 1. No space is printed after the dash following ‹Supposititii sunt.›. Run-in italic sub-captions kept inline. Foot notes (29)–(32) at the foot of this column not set in this file.
aetate legebantur, cum a scriptore isto non ideo tantum rejiciatur, quod veterum testimoniis firmatum non sit, verum etiam, quod apostolicae fidei normam non servaret. Rejectum quoque fuit ab auctore synopseos sancti Athanasii nomen praeferentis, a Gelasio papa. Sanctus Hieronymus vero qui id sancti Clementis nomine laudat, idem tamen tanquam apocryphum rejici ⟨m⟩onet. Est enim commentitiis historiis refertum, nullam veritatis speciem habentibus. Imo et blasphemae voces in Dei Filium, atque ineptiae indignae, quae sub tanto nomine lucem viderent, ibidem occurrunt. Opus vero istud supposititium esse vel ipsa epistola, quae in ejus antecessum legitur, argumento est; nuntiat enim sancti Petri mortem sancto Jacobo Hierosolymitano episcopo qui pluribus annis ante apostolorum principem obierat. Epistola haec Photii aetate in omnibus Recognitionum exemplaribus non exstabat. Observat autem idem criticus, eam aliquando sancti Clementis, quemadmodum hodie ex Rufini interpretatione legitur, alias vero sancti Petri nomine inscriptam fuisse, atque duo haec exemplaria eventus toto coelo diversos retulisse. Conjecturam vero inde sumit, duas operis hujus editiones invicem valde diversas exstitisse, unam sub sancti Petri, alteram sub sancti Clementis nomine, quae a Rufino reddita fuit. Nec injuria: videmus enim ea, quae sanctus Epiphanius et sanctus Hieronymus ex Recognitionibus laudarunt, in iis, quae supersunt, aut penitus non exstare, aut longe alia ratione legi.
were being read, since it is rejected by that writer not only because it is not confirmed by the testimonies of the ancients, but also because it did not keep the rule of the apostolic faith. It was rejected also by the author of the Synopsis that bears the name of St Athanasius, and by Pope Gelasius. St Jerome, indeed, who cites it under the name of St Clement, nevertheless likewise warns that it is to be rejected as apocryphal. For it is stuffed with fabricated stories that have no appearance of truth. Indeed, blasphemous utterances against the Son of God, and absurdities unworthy to see the light under so great a name, occur in it as well. That this work is spurious is shown even by the very epistle which is read prefixed to it; for it announces the death of St Peter to St James, bishop of Jerusalem, who had died many years before the prince of the apostles. This epistle, in the age of Photius, was not extant in all the copies of the Recognitions. The same critic observes, moreover, that it was sometimes inscribed with the name of St Clement, as it is read today in the translation of Rufinus, but at other times with that of St Peter, and that these two copies related events as different as heaven from earth. And from this he draws the conjecture that two editions of this work existed, very different from each other, one under the name of St Peter, the other under that of St Clement, which was the one translated by Rufinus. And not without reason: for we see that the things which St Epiphanius and St Jerome cited from the Recognitions either are not extant at all in what survives, or are read in a far different form.
Circa tertium saeculum scripti fuere. — Recognitionum auctoris aetatem accurate designare non valemus; at si opus istud idem, atque sancti Petri cum Apione disputatio foret, quae fuit Cotelerii et insignium quorumdam criticorum sententia, altero tantum saeculo exeunte, aut tertio ineunte paulo ante Origenem scriptum fuisse censendum esset. Ait enim Eusebius haud dudum spissa quaedam opera sancti Clementis nomine prolata
They were written about the third century. — We are not able to mark out accurately the age of the author of the Recognitions; but if this work were the same as the disputation of St Peter with Apion, which was the opinion of Cotelier and of certain eminent critics, it would have to be judged to have been written only at the close of the second century, or at the beginning of the third, a little before Origen. For Eusebius says that certain bulky works had not long before been brought out under the name of St Clement
Editors' notes and page, col. 148
Footnotes
(37) ‹anchor: not visible› · call in col 148 (call above the image; column inferred)
Euseb., l. iii, c. 38, H. E.
Eusebius, bk. 3, ch. 38, Ecclesiastical History.
(printed under page 73)
(38) ‹anchor: not visible› · call in col 148 (call above the image; column inferred)
Pag. 154.
P. 154.
(printed under page 73)
(39) ‹anchor: not visible› · call in col 148 (call above the image; column inferred)
In decreto.
In the decree.
(printed under page 73)
(40) ‹anchor: not visible› · call in col 148 (call above the image; column inferred)
In Catalog. c. 15.
In the Catalogue, ch. 15.
(printed under page 73)
(41) ‹anchor: not visible› · call in col 148 (call above the image; column inferred)
Refertum autem est hoc opus absurdis nugis, non sine plurimis ex Arii opinione in Filium blasphemis. Photius, cod. cxiii.
But this work is stuffed with absurd trifles, and not without very many blasphemies against the Son after the opinion of Arius. Photius, codex 113.
(printed under page 73)
(42) ‹anchor: not visible› · call in col 148 (call above the image; column inferred)
Notum tibi facio, Domine, quia Simon Petrus pro pietate pati volens, praesentem vitam finivit. Ep. Clem. ad Jacob., n. 1.
I make known to you, my lord, that Simon Peter, willing to suffer for godliness, has ended this present life. Letter of Clement to James, no. 1.
(printed under page 73)
(43) ‹anchor: not visible› · call in col 148 (call above the image; column inferred)
Photius, cod. 113.
Photius, codex 113.
(printed under page 73)
(44) ‹anchor: quae fuit Cotelerii› · call in col 148
Cotelerius, t. I Patrum apostol., pag. 490.
Cotelier, vol. I of the Apostolic Fathers, p. 490.
(printed under page 73)
(45) ‹anchor: Ait enim Eusebius› · call in col 148
Quidam porro alia etiam opera prolixa et copiosa sub ejus nomine heri ac nudius tertius in lucem protulerunt : puta Petri et Apionis disputationes, quarum apud antiquos nulla omnino exstat mentio; neque enim sincera rectae fidei ab apostolis traditae nota illis expressa reperitur. Euseb. l. iii, c. 38, H. E.
Some, moreover, have yesterday and the day before brought to light other works too, lengthy and copious, under his name: for instance the disputations of Peter and Apion, of which no mention at all is found among the ancients; for the genuine mark of the right faith handed down by the apostles is not found stamped upon them. Eusebius, bk. 3, ch. 38, Ecclesiastical History.
(printed under page 73)
Page
- running head: [AD S.] CLEMENTEM I PAPAM 148
- marginal letters: A ‹sebii aetate legebantur›; B ‹mitano episcopo›; C ‹persunt, aut penitus non exstare›; D at foot-note level, beside note (35)
- old-edition numerals: (none)
- other: column's first printed word ‹sebii› is the tail of ‹Eu-|sebii›, set whole in col. 147. ‹⟨m⟩onet›: first letter broken in the type. Column ends mid-sentence. Run-in italic sub-caption kept inline. Foot notes (33)–(45) (with the tail of 32) at the foot of this column not set in this file.
fuisse, quae sancti Petri cum Apione dialogos complectebantur. Photius tamen opera haec invicem diversa fuisse existimat. Exstant in Recognitionibus capita undecim de fato ex opere quodam a Bardesane circa annum 170 conscripto petita. Minime tamen inde consequitur, eum Recognitionum auctorem esse, cum ejus errores de duobus principiis pluribus locis ibidem refutentur. Satius vero est existimare, eum qui opus istud conscripserit, eorum partem, quae Bardesanes de fato dixerit, inseruisse, quod et Eusebius in suis Praeparationis evangelicae libris praestitit, ubi eumdem locum legimus, quem Recognitionum auctor a Bardesane mutuum acceperat.
which contained dialogues of St Peter with Apion. Photius, however, thinks that these works were distinct from each other. There are extant in the Recognitions eleven chapters on fate drawn from a certain work composed by Bardesanes about the year 170. Yet it by no means follows from this that he is the author of the Recognitions, since his errors concerning the two principles are refuted in several places there. It is better to think that he who composed this work inserted a part of what Bardesanes had said on fate, as Eusebius also did in his books of the Preparation for the Gospel, where we read the same passage which the author of the Recognitions had borrowed from Bardesanes.
In quot libros totum opus distributum sit. Quid de illo sentiendum.— Refert auctor tertio Recognitionum libro, se decem alios sancti Petri sermonum libros, quos Caesareae habuerat, ad sanctum Jacobum misisse. Ii vero unquamne in vulgus editi fuerint? ignoramus; hodie autem nullum eorum vestigium superest. Recognitiones in decem libros distributae sunt. Priori inducitur sanctus Clemens rationem narrans, qua sancti Barnabae praedicationibus ad fidem traductus, atque in ea a sancto Petro institutus fuerit. Alter sancti Petri cum Simone Mago sermonem complectitur. Tertio iidem de natura liberi arbitrii colloquuntur, quo sanctus Petrus potestatem animi nostri esse definit, id, quod libet, agendi. Quartus, quae a sancto Petro in itinere Tripoli Caesaream suscepto gesta sunt, edisserit, et plurimos sancti Petri hortationibus ad fidem traductos refert. Quintus paraeneticus sermo est, quo sanctus Petrus inscientiam seu ignorantiam peccatorum omnium originem esse, idolorum cultus falsitatem, atque Dei unitatem demonstrat. Sexto baptismi necessitatem probat, explicatque, quomodo ad eum accessurus comparatus esse debeat. Septimo sanctus Clemens varios eventus narrat, qui matri et fratribus suis contigerunt, et quo pacto in eos rursum in Palaestina inciderit. Sequentes duo dialogi sunt, quibus sanctus Petrus, Aquila, Nicetas, et sanctus Clemens seni cuidam, quem sancti Clementis patrem esse postea agnoverunt, ostendunt, fateri nos omnino debere, cuncta divinae Providentiae imperio, non casu geri. Decimus ac postremus liber dialogus quoque est inter sanctum Clementem, eumdemque senem de boni et mali natura. Ad finem libri de Simone Mago mentio instituitur, atque de ea, quae ibi fertur, senis hujus in Simonis Magi vultum metamorphosi. Haec sunt, quae de decem Recognitionum libris hodie exstantibus lectoribus leviter delibanda proposuimus, ut eos inutilia fere scripta legendi
Into how many books the whole work is divided. What is to be thought of it. — The author relates in the third book of the Recognitions that he sent to St James ten other books of the discourses of St Peter which he had delivered at Caesarea. Whether these were ever published abroad we do not know; today, at any rate, no trace of them survives. The Recognitions are divided into ten books. In the first St Clement is introduced relating how he was brought over to the faith by the preaching of St Barnabas and was instructed in it by St Peter. The second contains the discourse of St Peter with Simon Magus. In the third the same persons converse on the nature of free will, in which St Peter defines it as the power of our mind to do what it pleases. The fourth sets forth what was done by St Peter on the journey undertaken from Tripolis to Caesarea, and reports that very many were brought over to the faith by the exhortations of St Peter. The fifth is a hortatory discourse in which St Peter demonstrates that want of knowledge, or ignorance, is the origin of all sins, the falsity of the worship of idols, and the unity of God. In the sixth he proves the necessity of baptism and explains how one who is about to approach it ought to be prepared. In the seventh St Clement relates the various events which befell his mother and brothers, and how he came upon them again in Palestine. The two following are dialogues in which St Peter, Aquila, Nicetas and St Clement show a certain old man, whom they afterwards recognized to be the father of St Clement, that we must altogether confess that all things are carried on by the command of divine Providence, not by chance. The tenth and last book is likewise a dialogue between St Clement and the same old man on the nature of good and evil. Towards the end of the book mention is made of Simon Magus, and of that transformation of this old man into the appearance of Simon Magus which is told there. These are the things which we have set before readers to be lightly tasted concerning the ten books of the Recognitions extant today, so that from reading writings that are almost useless we might
Editors' notes and page, col. 149
Footnotes
(46) ‹anchor: not visible› · call in col 149 (call above the image)
Photius, codice cxiii.
Photius, codex 113.
(printed under page 74)
(47) ‹anchor: not visible› · call in col 149 (call above the image)
Loco citato.
In the place cited.
(printed under page 74)
(48) ‹anchor: not visible› · call in col 149 (call above the image; column inferred)
Coteler., t. I, pag. 607.
Cotelier, vol. I, p. 607.
(printed under page 74)
Page
- running head: 149 PROOEMIA VARIORUM. 150
- marginal letters: A ‹fuisse, quae sancti Petri›; B ‹tionum libro, se decem alios›; C ‹poli Caesaream suscepto›; D ‹cta divinae Providentiae›
- old-edition numerals: (none)
- other: column opens and ends mid-sentence; the final English clause anticipates the verb that falls in col. 150 ("free them from the labour"), so its wording there completes it. ‹in itinere Tripoli Caesaream› set and translated as printed. No space is printed after the dash following the run-in italic sub-caption, which is kept inline. Foot notes (46)–(52) at the foot of this column not set in this file.
labore levaremus. Recte de iis pronuntiavit Photius stylum atque eruditionem in iis conspicuam merito esse commendandam; auctorem vero theologiae, atque ecclesiasticae doctrinae admodum peritum non fuisse et fabellarum inventoribus accensendum.
relieve them of the labour. Photius rightly pronounced concerning them that the style and learning conspicuous in them are deservedly to be commended, but that the author was not very skilled in theology and ecclesiastical doctrine and is to be reckoned among the inventors of fables.
ARTICULUS III.
ARTICLE III.
DE CLEMENTINIS ET NONNULLIS ALIIS SCRIPTIS SUPPOSITITIIS EJUS NOMINE INSCRIPTIS.
ON THE CLEMENTINES AND SOME OTHER SPURIOUS WRITINGS INSCRIBED WITH HIS NAME.
Clementinae sancti Clementis nomen falso praeferunt. — Praeter decem Recognitionum libros exstant sub sancti Clementis nomine novem et decem homiliae, quae plerumque Clementinae appellari solent. Existimat Cotelerius eas alteram fortassis Recognitionum editionem esse sancti Petri nomen praeferentem; illud sane constat, complura in homiliis istis exstare, quae in Recognitionibus etiam leguntur, easdem fabulas, eosdemque errores utrinque occurrere; eamdemque utriusque operis distributionem videri. Stylo sunt valde eleganti, praebetque auctor plurimae eruditionis specimen; commentitium autem se esse, multis notis prodit.
The Clementines falsely bear the name of St Clement. — Besides the ten books of the Recognitions there are extant under the name of St Clement nineteen homilies, which are commonly wont to be called the Clementines. Cotelier thinks that they are perhaps a second edition of the Recognitions, bearing the name of St Peter; this at least is certain, that many things are found in these homilies which are read also in the Recognitions, that the same fables and the same errors occur in both, and that the arrangement of both works appears to be the same. They are of a very elegant style, and the author gives proof of very great learning; but he betrays by many marks that he is an impostor.
Epitome sancti Petri vitae supposititia quoque est. — Est etiam a Cotelerio edita sancti Clementis historia, quae Epitome sancti Petri vitae inscribitur. Scriptum hoc ad sanctum Jacobum Hierosolymitanum episcopum datum esse fingitur, atque praeter res a sancto Petro gestas, sancti Clementis etiam vitae historiam complectitur. Istud vero nihil nisi Recognitionum, Clementinorum, Actorum martyrii sancti Clementis, atque historiae de Ephraïm summa est. Hujus collectionis auctor, qui Metaphrastes esse creditur, ea, quae in scriptis, unde haec excerpsit, redundare, aut falsa perniciosaque esse sibi visa sunt, amputavit.
The Epitome of the life of St Peter is also spurious. — There has also been published by Cotelier a history of St Clement which is entitled Epitome of the Life of St Peter. This writing is feigned to have been addressed to St James, bishop of Jerusalem, and besides the deeds of St Peter it also comprises the history of the life of St Clement. But it is nothing other than a summary of the Recognitions, the Clementines, the Acts of the martyrdom of St Clement, and the story concerning Ephraim. The author of this collection, who is believed to be the Metaphrast, cut away those things which seemed to him superfluous, or false and pernicious, in the writings from which he excerpted these.
Alia supposititia sancti Clementis nomen praeferentia scripta. — Fuit jam a nobis superius adnotatum, Recognitionum auctorem affirmare, decem sancti Petri sermonum Caesareae habitorum libros sancto Jacobo a se missos fuisse. Decem illi libri, ut jam semel monuimus, ad nos non pervenerunt; attamen pseudo-Clemens operam dedit, ut quid illis contineretur, penitus non ignoraremus. Ex illis quidam de veri prophetae notis, atque de legis intellectu agebat. Anastasius Antiochenus laudat praeterea sancti Clementis nomine orationem quamdam de Providentia, atque de justitia Dei. Inde vero fortasse fragmenta a Cotelerio edita petita sunt, quibus Trinitatis mysterium probe explicatur. Veteres sancti Clementis scripta eorum appellatione non addita saepe laudarunt, inter caeteros sanctus Basilius pseudo-Dionysius Areopagita, auctor disputationis contra Arium inter opera sancti Athanasii, Anastasius Sinaita, Nicephorus
Other spurious writings bearing the name of St Clement. — It has already been noted by us above that the author of the Recognitions affirms that ten books of the discourses of St Peter delivered at Caesarea were sent by him to St James. Those ten books, as we have once already remarked, have not come down to us; nevertheless the pseudo-Clement took pains that we should not be wholly ignorant of what was contained in them. One of them treated of the marks of the true prophet and of the understanding of the law. Anastasius of Antioch moreover cites under the name of St Clement a certain discourse on Providence and on the justice of God. And from it perhaps were drawn the fragments published by Cotelier in which the mystery of the Trinity is rightly explained. The ancients often cited writings of St Clement without adding their title, among others St Basil, the pseudo-Dionysius the Areopagite, the author of the disputation against Arius among the works of St Athanasius, Anastasius of Sinai, Nicephorus
Editors' notes and page, col. 150
Footnotes
(49) ‹anchor: Est etiam a Cotelerio edita› · call in col 150
Ibid. pag. 655.
In the same place, p. 655.
(printed under page 74)
(50) ‹anchor: qui Metaphrastes› · call in col 150
Id., ibid.
The same, in the same place.
(printed under page 74)
(51) ‹anchor: Ex illis quidam› · call in col 150
Lib. i Recognition., n. 17.
Bk. 1 of the Recognitions, no. 17.
(printed under page 74)
(52) ‹anchor: Anastasius› · call in col 150
Anast., quaest. 96, pag. 526.
Anastasius, question 96, p. 526.
(printed under page 74)
(53) ‹anchor: fragmenta a Cotelerio edita› · call in col 150
Coteler., not. ad lib. i Recognit., n. 24; et inter testimon. veterum de Clementin.
Cotelier, note on bk. 1 of the Recognitions, no. 24; and among the testimonies of the ancients concerning the Clementines.
(printed under page 74)
(54) ‹anchor: sanctus Basilius› · call in col 150
Basilius, lib. i De Spiritu sancto, cap. 29; Dionys., De divin. nominibus, c. 6; Anastasius in Odego. cap. 2; Nicephor., l. iii Hist., c. 11. Videndus quoque Grabe, tom. II Spicileg., pag. 189 et seqq.
Basil, bk. 1 On the Holy Spirit, ch. 29; Dionysius, On the Divine Names, ch. 6; Anastasius in the Hodegos, ch. 2; Nicephorus, bk. 3 of the History, ch. 11. Grabe should also be seen, vol. II of the Spicilegium, p. 189 and following.
(printed under page 74)
Page
- running head: 149 PROOEMIA VARIORUM. 150
- marginal letters: A ‹labore levaremus›; B ‹istis exstare, quae in Recognitionibus›; C ‹atque historiae de Ephraïm›; D ‹dat praeterea sancti Clementis›
- old-edition numerals: (none)
- other: column opens mid-sentence, continuing col. 149. Last word split at the break (‹Nice-› on the page): the file sets it whole at the end of this column (‹Nicephorus›), by the break rule, and the English carries the name; the tail is printed at the top of col. 151 and is not restored there. Q2: the tail was not among the images of this re-read, so the whole word is unverified here. No comma is printed between ‹Basilius› and ‹pseudo-Dionysius› (only the note call), set as printed. The dashes after the three run-in italic sub-captions are printed close up; all three are set with a space on each side. Run-in italic sub-captions kept inline. ‹Ephraïm› is printed with the diaeresis. Foot notes (53)–(54) at the foot of this column not set in this file. Q2 POINTER: the calls (47) ‹pronuntiavit Photius› and (48) ‹Existimat Cotelerius› stand in col 150, not col 149; their notes are filed in n149 with the call marked "above the image" and belong here (anchors as given). n149 not written by Q2.
Callistus, atque nonnulli alii. De liturgia sancti Clementis, atque de collectione, quam ab eo institutam ferunt, sancti Petri revelationum, idem ferendum est judicium.
Callistus, and some others. Concerning the liturgy of Saint Clement, and concerning the collection of Saint Peter's revelations which they say was made by him, the same judgement must be passed.
ARTICULUS IV.
ARTICLE IV.
DE ACTIS MARTYRII SANCTI CLEMENTIS.
ON THE ACTS OF THE MARTYRDOM OF SAINT CLEMENT.
Acta martyrii sancti Clementis tam admirandis narrationibus tota conflata sunt, ut aegre legenti supposititia videri non possint. Constant autem mera miraculorum narratione; quae licet stylo valde gravi conscripta sit, nativus tamen ille antiquitatis color, qui in genuinis ejus aetatis scriptis conspicuus est, ibidem non spectatur. Refert primum, Sisinnium, quod Theodora uxor Christianam religionem professa fuisset, valde indignatum, rationem, qua factum hoc ulcisci posset, quaesivisse; cum vero Theodora quadam die ad ecclesiam ivisset, Sisinnium quoque eo contendisse, at per aliam portam subiisse, cunctaque, quae in Christianorum mysteriis gerebantur, curiose admodum perlustrasse. Precibus autem a sancto Clemente absolutis et populo Amen respondente Sisinnium curiositatis suae poenas dedisse, et lingua, auribusque illico captum fuisse. Eum vero tam celeris ultionis eventu perculsum erroris sui poenituisse, et cum baptismo corporis, animae quoque salutem consecutum fuisse. Publium Tarquinianum sacrorum officiorum comitem, cum Christianam religionem tantos in urbe progressus facere cerneret, data regionum praefectis pecunia, auctorem illis fuisse ut in Christianos populum concitarent. Clementem igitur primum adorti sunt, eum de sacrilegio, de impietate, atque de violatis Augustorum edictis accusantes. Trajanus his omnibus a Mamertino urbis praefecto acceptis sanctum Pontificem in Chersonesum ultra Pontum Euxinum relegavit. Invenit vero ibi ultro 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 sanctus Clemens eum locum ipse 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.
The Acts of the martyrdom of Saint Clement are so wholly put together out of marvellous tales that they can scarcely fail to appear spurious to anyone who reads them. They consist of a mere narration of miracles; and although this is written in a very grave style, yet that native colour of antiquity which is conspicuous in the genuine writings of that age is not to be seen there. It relates first that Sisinnius, greatly angered because his wife Theodora had professed the Christian religion, sought a means by which he might avenge this deed; that when Theodora one day had gone to the church, Sisinnius too hastened there, but entered by another door, and surveyed very inquisitively everything that was done in the mysteries of the Christians. That when, however, the prayers had been finished by Saint Clement and the people were answering Amen, Sisinnius paid the penalty of his curiosity, and was at once deprived of speech and hearing. That he, struck by the outcome of so swift a vengeance, repented of his error, and together with the baptism of the body obtained the salvation of his soul also. That Publius Tarquinianus, count of the sacred offices, when he perceived the Christian religion making such great advances in the city, gave money to the prefects of the regions and prompted them to stir up the people against the Christians. They therefore attacked Clement first, accusing him of sacrilege, of impiety, and of having violated the edicts of the Augusti. Trajan, having received all this from Mamertinus, prefect of the city, banished the holy Pontiff to the Chersonese beyond the Euxine Sea. There he found, moreover, 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, Saint Clement himself struck that place with a light blow, and a spring at once leapt forth. At the report of this miracle the whole province ran together, and when all had been brought over to the faith and baptized, within the space of a year seventy churches were built, all the idols broken in pieces, the temples of the surrounding region pulled down, and all the groves cut down for three hundred miles round about. But Trajan, in order to halt so great an advance of the Christian cause, commanded that Clement be sunk in the sea with an anchor tied to his neck. But when the sea withdrew as far as the place where the Pontiff's body lay, the Christians found it laid in a stone tomb within a certain marble temple.
Multa autem disquisitione opus non est, ad historiae
There is, however, no need of much inquiry for [demonstrating] the history's
Editors' notes and page, col. 151
Page
- running head: 151 AD S. CLEMENTEM I [rest of the head cut by the column crop; continues over col. 152: PAPAM]
- marginal letters: A phorus Callistus, atque nonnulli alii. De liturgia; B hoc ulcisci posset, quaesivisse; C auctorem illis fuisse ut in Christianos populum / concitarent (letter stands between the two lines); D ictu percussit, et fons illico exsiliit. Ad miraculi
- old-edition numerals: (none)
- other: the column ends "ad hi-"; the word is completed as "historiae" from "storiae" at the head of col. 152 (seen), so col. 152's file begins after that word. Damaged type, still legible: "his" in "Trajanus his omnibus" (the h broken), "mari usque" (i and q broken). The last English line breaks mid-sentence; "[demonstrating]" anticipates "demonstrandam" in col. 152. The foot of this column carries foot note (55) "Dio, libro LXVIII, pag. 769.", which is called in col. 152. The whole column is editors' prose (Lumper), set as this unit's text.
hujus falsitatem demonstrandam; cum lector facile percipere possit, fabellam sapere, quae de Sisinnio referuntur. Quis enim credat aetate illa, qua pagani Christianorum cultui vetando plurimum invigilabant, ecclesias vulgo adeo notas, tantamque eas subeundi licentiam fuisse, ut paganis ipsis aditus ad eas pateret, et Domini ministris nil prohibentibus, quae in sacrorum mysteriorum celebratione gerebantur, perlustrare valerent? illud quoque verosimile non fit, Trajani aetate praefectum ullum tanta audacia fuisse, qui seditiones in urbe vel contra Christianos excitare auderet. Ad haec sacrorum officiorum comitis appellatio Publio tributa sancti Clementis aevo cognita adhuc non erat; sed Constantino primum imperante usurpatam fuisse, ex historia discimus. Fidem etiam superat, sanctum Clementem illos, qui ad mortem eum conquirebant, canes in homines latrantes vocavisse; quod tamen ab eo pronuntiatum in ejus actis legimus.
falsity, [that is, of] this [history]; since the reader can easily perceive that what is related about Sisinnius smacks of a fable. For who would believe that in that age, when the pagans were most vigilant in forbidding the worship of the Christians, the churches were so commonly known, and the freedom of entering them so great, that access to them lay open to the pagans themselves, and that, with the Lord's ministers forbidding nothing, they were able to survey what was done in the celebration of the sacred mysteries? Nor does this become probable either, that in Trajan's age any prefect was of such boldness as to dare to stir up seditions in the city, even against the Christians. Besides, the title of count of the sacred offices given to Publius was as yet unknown in Saint Clement's time; we learn from history that it was first employed under the emperor Constantine. It also passes belief that Saint Clement called those who were seeking him out for death dogs barking at men; yet we read in his acts that this was uttered by him.
Ingens Christianorum in Chersonesum deportatorum numerus sub sancti Clementis adventum argumento etiam est horum actorum falsitatis. Neque enim tempus, quo illuc deportari potuerint, perspicimus. Etenim si sub Domitiano damnatos dicamus, reponi potest, eos altero Trajani anno, quo sanctus Clemens eo relegatus fertur, illic amplius non exstitisse; cum Nerva Domitiani successor et proximus Trajani decessor omnes a Domitiano relegatos tam Christianos, quam alterius cujuscunque generis revocaverit, quomodo sancti Joannis exemplo docemur. Sed neque sub Trajani imperii exordium illi damnati fuere, cum is decimo tantum imperii sui anno quaestiones in Christianos habere coeperit, quemadmodum ab Eusebio in Chronico docemur.
The huge number of Christians deported to the Chersonese about the time of Saint Clement's arrival is also a proof of the falsity of these acts. For we do not discern a time at which they could have been deported there. For if we say that they were condemned under Domitian, it can be replied that in Trajan's second year, in which Saint Clement is said to have been banished there, they were no longer there; since Nerva, Domitian's successor and Trajan's immediate predecessor, recalled all those banished by Domitian, Christians as well as those of any other kind whatever, as we are taught by the example of Saint John. But neither were they condemned about the beginning of Trajan's reign, since he began to hold inquiries against the Christians only in the tenth year of his reign, as we are taught by Eusebius in the Chronicle.
Fabulis quoque est annumerandum, quod in actis istis refertur, intra anni unius spatium septuaginta ecclesias in Chersoneso conditas fuisse. Neque enim inscio Caesare construi potuissent. Quod si Trajanus id rescisset, cum Christianis esset iniquior, quod sane acta haec sincera esse affirmantes fateantur necesse est, eas tanto numero aedificari passus non fuisset. Accedit, compertum nos habere, Christianos ad tertii tantum saeculi initium ecclesias, ad quas palam convenirent, habuisse. Aufidianus praeses, qui a Trajano ad Christianae pietatis augmentum prohibendum in Chersonesum missus fertur, solius sancti Clementis morte contentus non fuisset, sed eum pro sua in deos pietate suoque in Caesaris jussa obsequio quamplurimos ex rebellibus illis Caesaris mandatis parere renuentibus, idolorumque cultus hostibus, plectere utique debuisset.
It must also be counted among the fables, what is related in those acts, that within the space of a single year seventy churches were founded in the Chersonese. For they could not have been built without Caesar's knowledge. And if Trajan had come to know of it, since he was rather hostile to the Christians, which those who affirm these acts to be genuine must certainly admit, he would not have allowed them to be built in such number. Add that we hold it as ascertained that the Christians had churches in which they might assemble openly only towards the beginning of the third century. The governor Aufidianus, who is said to have been sent by Trajan to the Chersonese to prevent the increase of Christian piety, would not have been content with the death of Saint Clement alone, but, in keeping with his piety towards the gods and his obedience to Caesar's commands, he would assuredly have had to punish very many of those rebels who refused to obey Caesar's mandates and were enemies of the worship of idols.
Quod de mirifico illo fonte acta ista memorant, qui ad sancti Clementis preces emanavit, praetereundum nobis esse censemus; singulae enim narrationis
What those acts record about that wonderful spring, which flowed forth at Saint Clement's prayers, we judge that we should pass over; for the several [parts] of the narrative
Editors' notes and page, col. 152
Footnotes
(55) ‹anchor: proximus Trajani decessor› · call in col 152
Dio, libro lxviii, pag. 769.
Dio, book 68, p. 769.
(printed under page 75)
Page
- running head: AD S. CLEMENTEM I PAPAM 152 [the first words stand over col. 151]
- marginal letters: A storiae hujus falsitatem demonstrandam; cum le-; B patam fuisse, ex historia discimus. Fidem etiam su-; C mitiano relegatos tam Christianos, quam alterius / cujuscunque (letter between the two lines); D habere, Christianos ad tertii tantum saeculi initium
- old-edition numerals: (none)
- other: the column opens with "storiae", the end of "historiae" set whole in col. 151, so this file begins at "hujus"; the first English line is the tail of that sentence. The column ends "narra-"; completed as "narrationis" from "tionis" at the head of col. 153 (seen), so col. 153's file begins at "hujus partes". "illud quoque" follows the question mark with a small initial, as printed. Foot note call (55) after "Trajani decessor" removed; its note, printed at the foot of col. 151: "Dio, libro LXVIII, pag. 769." The whole column is editors' prose (Lumper), set as this unit's text.
hujus partes se ipsas falsitatis coarguunt. Idem sentiendum est de iis, quae acta ista addunt, cum discipuli paucis post sancti Clementis martyrium diebus ad locum, quo ille in aquas demersus fuerat, accessissent, tribus scilicet a littore milliaribus mare recessisse, atque eos sancti martyris reliquias tumulo lapideo conditas in marmoreo templo invenisse. Qui enim fieri posset, ut res adeo admirandae universae antiquitati ignotae, atque ab omnibus ecclesiasticae historiae scriptoribus altissimo silentio sepultae fuerint? haud diffitemur quidem, ejus rei in opusculo quodam Ephraim Chersonis episcopo tributo mentionem fieri: verum scriptum illud levioris ponderis esse videtur. Ex ipso enim stylo dignoscimus, illud Graeci cujusdam medii aevi opus esse. Eumdem aeque, ac actorum martyrii sancti Clementis auctorem fabellis delectari inde intelligimus, quod singula ab eo relata a veteri quodam episcopo Constantino appellato, cujus acta a Bollando edita sunt, falsi redarguantur. Is enim cum circa annum 850 Chersonem profectus esset, incolas diligenter sciscitatus est, constaretne sibi, quae ferebatur, fama, sancti Clementis corpus marmoreo monumento in templo ab angelis condito repertum fuisse, et mare quotannis die sancto
of this [narrative] convict themselves of falsity. The same must be thought of what those acts add: that when the disciples, a few days after Saint Clement's martyrdom, had come to the place where he had been sunk in the waters, the sea withdrew, namely three miles from the shore, and that they found the holy martyr's relics laid in a stone tomb within a marble temple. For how could it come about that things so marvellous should have been unknown to the whole of antiquity, and buried in the deepest silence by all the writers of ecclesiastical history? We do not indeed deny that mention of this matter is made in a certain little work attributed to Ephraim, bishop of Cherson: but that writing appears to be of slighter weight. For from the style itself we discern that it is the work of some Greek of the Middle Age. That he, equally with the author of the acts of Saint Clement's martyrdom, delights in fables we understand from this, that the several things related by him are convicted of falsehood by a certain old bishop named Constantine, whose acts have been published by Bollandus. For when he had set out for Cherson about the year 850, he carefully asked the inhabitants whether the report that was in circulation was established for them, that the body of Saint Clement had been found in a marble monument within a temple built by angels, and that the sea every year on the day sacred
CAPUT V.
CHAPTER V.
DOCTRINA SANCTI CLEMENTIS.
THE DOCTRINE OF SAINT CLEMENT.
ARTICULUS I.
ARTICLE I.
OBSERVATIONES DOGMATICAE IN DIVI CLEMENTIS ROMANI EPISTOLAS GENUINAS.
DOGMATIC OBSERVATIONS ON THE GENUINE EPISTLES OF THE DIVINE CLEMENT OF ROME.
§ I. De sancta Scriptura et traditione.
§ I. On holy Scripture and tradition.
Ex prima divi Clementis ad Corinthios epistola utilissimum eruimus in favorem sacrarum litterarum testimonium; has siquidem Spiritus sancti oracula vocat: Diligenter, legitur ibi, inspicite Scripturas, Spiritus sancti vera oracula: Τὰς ἀληθεῖς ῥήσεις Πνεύματος τοῦ ἁγίου. Ait etiam sanctus Pontifex: Nostis enim, et probe nostis Scripturas sacras, dilecti, et penitus in divina eloquia, Τὰ λόγια τοῦ Θεοῦ, introspexistis. Quid aptius ad SS. Scripturarum cum inspirationem, tum divinitatem comprobandam proferri potest? Non solum autem SS. litterarum divinitatem ex divo Clemente ostendimus
From the first epistle of the divine Clement to the Corinthians we draw out a most useful testimony in favour of the sacred writings; for he calls them oracles of the Holy Spirit: Look diligently, it is read there, into the Scriptures, the true oracles of the Holy Spirit: the true utterances of the Holy Spirit. The holy Pontiff also says: For you know, and know well, the sacred Scriptures, beloved, and you have looked deeply into the divine sayings, the oracles of God. What more fitting can be brought forward to establish both the inspiration and the divinity of the most holy Scriptures? Nor do we show from the divine Clement only the divinity of the most holy writings
Editors' notes and page, col. 153
Footnotes
(56) ‹anchor: not visible› · call in col 153 (call above the image; column inferred)
Tom. I Operum Cotelerii, pag. 815.
Vol. I of Cotelier's Works, p. 815.
(printed under page 76)
(57) ‹anchor: not visible› · call in col 153 (call above the image; column inferred)
Acta sancti Constantini apud Bolland., 9 Martii.
The Acts of Saint Constantine in the Bollandists, 9 March.
(printed under page 76)
(58) ‹anchor: not visible› · call in col 153 (call above the image; column inferred)
S. Gregor. M., lib. viii Epistol., indictione i, epistola 29, Ad Eulogium Alexandr.
St. Gregory the Great, bk. 8 of the Letters, first indiction, letter 29, To Eulogius of Alexandria.
(printed under page 76)
(59) ‹anchor: Πνεύματος τοῦ ἁγίου› · call in col 153
S. Clemens Rom., ep. 1 ad Corinth., cap. 45.
St. Clement of Rome, letter 1 to the Corinthians, ch. 45.
(printed under page 76)
Page
- running head: 153 PROOEMIA VARIORUM. [the head runs on over col. 154]
- marginal letters: A tionis hujus partes se ipsas falsitatis coarguunt.; B medii aevi opus esse. Eumdem aeque, ac actorum; C ARTICULUS I. (letter stands beside the caption line, at the head of col. 154's lower block); D SS. litterarum divinitatem ex divo Clemente ostendi-
- old-edition numerals: (none)
- other: settle: full_width (page of cols 153-154): the captions "CAPUT V." and "DOCTRINA SANCTI CLEMENTIS." are printed across both columns in mid-page and are cut by the column crops; read whole from the images of cols 153 and 154 together and set once here. READING ORDER: the page is in two blocks. Upper block: col. 153 top ("hujus partes ... die sancto") runs on into col. 154 top ("Clementi sacra ... describuntur."), which ends Caput IV; then the full-width captions; then the lower block, col. 153 ("ARTICULUS I. ... ostendi-") running on into col. 154 lower ("mus, sed eumdem ..."). So the first paragraph of this file breaks mid-sentence and is continued by the FIRST paragraph of c154, before the captions here. The column opens with "tionis", the end of "narrationis" set whole in col. 152. The lower block ends "ostendi-"; completed as "ostendimus" from "mus" in col. 154 (seen), so col. 154's lower block begins at "sed eumdem". "haud diffitemur" follows the question mark with a small initial, as printed. Foot note calls removed: (56) after "opusculo quodam", (59) after "τοῦ ἁγίου". Foot notes at the foot of this column (not set here): (56) Tom. I Operum Cotelerii, pag. 815. (57) Acta sancti Constantini apud Bolland., 9 Martii. (58) S. Gregor. M., lib. VIII Epistol., indictione I, epistola 29, Ad Eulogium Alexandr. (59) S. Clemens Rom., ep. 1 ad Corinth., cap. 45. (60) Vincentius Fassinius in libro singulari adversus Freretum De apostolica Evangeliorum origine, Liburni edito 1775, in-4°. (61) L'Examen critique des apologistes de la religion chrétienne. The whole column is editors' prose (Lumper), set as this unit's text.
Clementi sacra ad tria millia passuum recedere? Quibus universi reposuere, haec sibi hactenus incomperta fuisse.
to Clement withdrew for three thousand paces? To which they all replied that these things had until then been unknown to them.
Obscurior praeterea, aut potius tanquam apocrypha et commentitia a D. Gregorii M. usque aetate historia haec habita fuit; cum sancto Eulogio episcopo Alexandrino martyrum acta ab Eusebio Caesareensi collecta expetenti Pontifex ille doctissimus responderit: « Praeter illa, quae in ejusdem Eusebii libris de Gestis sanctorum martyrum continentur, nulla in Archivo hujus nostrae Ecclesiae vel in Romanae urbis bibliothecis esse cognovi, nisi pauca quaedam in unius codicis volumine collecta. Nos autem paene omnium martyrum distinctis per dies singulos passionibus collecta in uno codice nomina habemus, atque quotidianis diebus in eorum veneratione Missarum solemnia agimus. Non tamen in eodem volumine, quis, qualiter sit passus indicatur, sed tantummodo nomen, locus, et dies passionis ponitur. » Haec sane sanctus Gregorius scripturus non fuisset, si acta, quae hodie sub sancti Clementis nomine exstant, novisset, ubi non dies modo et locus passionis ejus legitur, sed complura alia, quae circa ejus mortem evenere, singillatim describuntur.
Moreover, this history was held to be rather obscure, or rather to be apocryphal and fabricated, as far back as the age of the divine Gregory the Great; since to Saint Eulogius, bishop of Alexandria, who was asking for the acts of the martyrs collected by Eusebius of Caesarea, that most learned Pontiff replied: "Apart from those things which are contained in the books of the same Eusebius on the Deeds of the holy martyrs, I have learned that there are none in the Archive of this our Church or in the libraries of the city of Rome, except some few collected in the volume of a single codex. We, however, have the names of nearly all the martyrs, with their passions distinguished day by day, collected in one codex, and on each day we celebrate the solemnities of Masses in veneration of them. Yet in the same volume it is not indicated who suffered and in what manner, but only the name, the place, and the day of the passion is set down." Saint Gregory would certainly not have written this if he had known the acts which exist today under the name of Saint Clement, where not only the day and place of his passion are read, but a good many other things which happened around his death are described one by one.
sed eumdem sanctum pontificem tanquam testem non contemnendum apostolicae Evangeliorum originis cum viro doctissimo contra Freretum in aciem producimus; in utraque enim sua epistola verbis evangelistarum frequenter utitur. Quinimo ex ipsius scriptis demonstrare possumus contra antiquos et recentiores bibliomachos, non paucos sanctae Scripturae libros habere auctoritatem canonicam. Siquidem ait: Praecipue memores sermonum Domini Jesu, quos locutus est docens mansuetudinem et aequanimitatem. Sic enim dixit: « Estote misericordes, ut misericordiam consequamini; dimittite, ut dimittatur vobis. » E libris canonicis ad Evangelia Matthaei ac Lucae respexit. Et dum dicit capite secundo prioris epistolae: Omnes autem humili animo eratis, nullatenus superbientes
but we bring the same holy pontiff into the line of battle, together with a most learned man, against Fréret, as a witness not to be despised of the apostolic origin of the Gospels; for in both his epistles he frequently uses the words of the evangelists. Indeed, from his own writings we can demonstrate, against the ancient and the more recent opponents of the Bible, that not a few books of holy Scripture have canonical authority. For he says: Being especially mindful of the words of the Lord Jesus, which He spoke teaching gentleness and equanimity. For thus He said: "Be merciful, that you may obtain mercy; forgive, that it may be forgiven you." Among the canonical books he had regard to the Gospels of Matthew and Luke. And when he says in the second chapter of the former epistle: And you were all of humble mind, in no way being proud
Editors' notes and page, col. 154
Footnotes
(60) ‹anchor: cum viro doctissimo› · call in col 154
Vincentius Fassinius in libro singulari adversus Freretum De apostolica Evangeliorum origine, Liburni edito 1775, in-4°.
Vincenzo Fassini, in the single book against Fréret On the Apostolic Origin of the Gospels, published at Livorno in 1775, in quarto.
(printed under page 76)
(61) ‹anchor: contra Freretum› · call in col 154
L'Examen critique des apologistes de la religion chrétienne.
The Examen critique des apologistes de la religion chrétienne (Critical Examination of the Apologists of the Christian Religion).
(printed under page 76)
(62) ‹anchor: dimittatur vobis› · call in col 154
D. Clemens, ep. 1 ad Cor., cap. 13 : Μάλιστα μεμνημένοι τῶν λόγων τοῦ Κυρίου Ἰησοῦ, οὓς ἐλάλησε διδάσκων ἐπιείκειαν καὶ μακροθυμίαν. Οὕτως γὰρ εἶπεν· Ἐλεεῖτε, ἵνα ἐλεηθῆτε, ἀφίετε, ἵνα ἀφεθῇ ὑμῖν· ὡς ποιεῖτε, οὕτω ποιηθήσεται ὑμῖν· ὡς δίδοτε, οὕτω δοθήσεται ὑμῖν· ὡς κρίνετε, οὕτω κριθήσεται ὑμῖν· ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν· ᾧ μέτρῳ μετρεῖτε, ἐν αὐτῷ μετρηθήσεται ὑμῖν. Conf. Luc. VI, 36, 38; et Matth. VII, 1. Taceo plura alia loca, quae in secunda Clementis epistola ex evangelistis relata conspiciuntur.
St. Clement, letter 1 to the Corinthians, ch. 13: Remembering above all the words of the Lord Jesus, which he spoke teaching forbearance and long-suffering. For thus he said: Show mercy, that you may receive mercy; forgive, that it may be forgiven you; as you do, so shall it be done to you; as you give, so shall it be given to you; as you judge, so shall you be judged; as you show kindness, so shall kindness be shown to you; with what measure you measure, with the same shall it be measured to you. Compare Luke 6:36, 38; and Matthew 7:1. I pass over many other places which are seen to be cited from the evangelists in Clement's second letter.
(printed under page 76)
Page
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- marginal letters: A Clementi sacra ad tria millia passuum recedere? Qui-; B dice nomina habemus, atque quotidianis diebus in; C mus, sed eumdem sanctum pontificem tanquam; D nes autem humili animo eratis, nullatenus super-
- old-edition numerals: (none)
- other: READING ORDER (see c153): the first two paragraphs here are the upper block of the page; the first continues the first paragraph of c153 ("... die sancto") and the second ends Caput IV. The full-width captions "CAPUT V. / DOCTRINA SANCTI CLEMENTIS." (settle: full_width, set once in c153) and the whole lower block of col. 153 come BEFORE the third paragraph here, which continues c153's last paragraph: the lower block opens with "mus,", the end of "ostendimus" set whole in col. 153, so it begins here at "sed eumdem". The column ends "super-"; completed as "superbientes" from "bientes" at the head of col. 155 (seen), so col. 155's file begins at ", magis subjecti". Foot note calls removed: (57) after "incomperta fuisse", (58) after "sanctus Gregorius", (60) after "viro doctissimo", (61) after "Freretum", (62) after "dimittatur vobis". Notes (57), (58), (60), (61) are printed at the foot of col. 153 (recorded in c153). Foot note (62) at the foot of this column (not set here): "D. Clemens, ep. 1 ad Cor., cap. 13:" followed by the Greek of the passage, then "Conf. Luc. VI, 36, 38; et Matth. VII, 1. Taceo plura alia loca, quae in secunda Clementis epistola ex evangelistis relata conspiciuntur." The whole column is editors' prose (Lumper), set as this unit's text.
, magis subjecti, quam subjicientes, dantes lubentius, quam accipientes, Acta apostolorum prae oculis habuit. Refert insuper integras sententias ac loquendi phrases in D. Pauli, Petri et Jacobi Epistolis obvias. Sic capite 35 epistolae primae ad Corinthios, dum ait: Si secuti fuerimus viam veritatis, abjicientes a nobis omnem injustitiam et iniquitatem, avaritiam, contentiones, malignitates, et fraudes, susurros et obtrectationes, odium Dei, superbiam, et jactantiam, inanem gloriam atque amorem vanitatis. Qui enim haec faciunt Deo odiosi sunt; neque solum qui faciunt, sed et qui consentiunt eis. En integras sententias ex Epistola sancti Pauli ad Romanos.
, rather subject than subjecting, giving more gladly than receiving, he had the Acts of the Apostles before his eyes. He reports, moreover, whole sentences and turns of speech met with in the Epistles of the divine Paul, of Peter and of James. Thus in chapter 35 of the first epistle to the Corinthians, when he says: If we follow the way of truth, casting away from us all injustice and iniquity, avarice, contentions, malignities, and deceits, whisperings and detractions, hatred of God, pride, and boasting, vainglory and the love of vanity. For those who do these things are hateful to God; and not only those who do them, but also those who consent to them. Here are whole sentences from the Epistle of Saint Paul to the Romans.
Sic capite 47, in prima sua Epistola, recitat sanctus Pontifex integram fere historiam de dissensione in Ecclesia Corinthiorum exorta temporibus sancti Pauli apostoli, ex Epistola gentium Doctoris prima ad Corinthios perscripta. Sumite Epistolam, ait, beati Pauli apostoli. Quid primum vobis in principio Evangelii scripsit? Profecto in Spiritu ad vos litteras dedit de se ipso et Cepha, et Apollo, quia etiam tum diversa in studia scissi eratis.
Thus in chapter 47, in his first Epistle, the holy Pontiff recites almost the whole history of the dissension that arose in the Church of the Corinthians in the times of Saint Paul the apostle, written out from the first Epistle of the Teacher of the nations to the Corinthians. Take up the Epistle, he says, of the blessed Paul the apostle. What did he first write to you in the beginning of the Gospel? Assuredly in the Spirit he sent you a letter concerning himself and Cephas, and Apollos, because even then you had been split into opposing factions.
Eadem in Epistola sanctus Clemens tribus vicibus alludit ad quaedam divi Pauli in secunda ad Corinthios Epistola; primo dum ait: Per hunc (Jesum Christum) in altitudines coelorum oculos defigemus. Per hunc speculabimur expertem labis ac supremum illius vultum; secundo dum scribit: Et nos igitur oremus pro eis, qui in aliquod peccatum lapsi sunt, ut detur illis moderatio et humilitas, quo
In the same Epistle Saint Clement alludes three times to certain things of the divine Paul in the second Epistle to the Corinthians; first when he says: Through Him (Jesus Christ) we shall fix our eyes on the heights of the heavens. Through Him we shall behold His stainless and most exalted countenance; secondly when he writes: Let us too, therefore, pray for those who have fallen into some sin, that moderation and humility may be given to them, whereby
Editors' notes and page, col. 155
Footnotes
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Clemens Rom., ep. 1, c. 2 : Ἥδιον διδόντες ἢ λαμβάνοντες, conf. Act. XX, 35.
Clement of Rome, letter 1, ch. 2: Giving more gladly than receiving; compare Acts 20:35.
(printed under page 77)
(64) ‹anchor: not visible› · call in col 155 (call above the image)
D. Clem., c. 35 : Καὶ ἀκολουθήσωμεν τῇ ὁδῷ τῆς ἀληθείας, ἀποῤῥίψαντες ἀφ' ἑαυτῶν πᾶσαν ἀδικίαν καὶ ἀνομίαν, πλεονεξίαν, ἔρεις, κακοηθείας τε καὶ δόλους, ψιθυρισμούς τε καὶ καταλαλιὰς, θεοστυγίαν, ὑπερηφανίαν τε καὶ ἀλαζονείαν, κενοδοξίαν τε καὶ φιλοξενίαν. Ταῦτα γὰρ οἱ πράσσοντες, στυγητοὶ τῷ Θεῷ ὑπάρχουσιν· οὐ μόνον δὲ οἱ πράσσοντες αὐτὰ, ἀλλὰ καὶ οἱ συνευδοκοῦντες αὐτοῖς. Collect. Rom. I, 29. Idem, c. 32 : Ἐξ αὐτοῦ ὁ Κύριος Ἰησοῦς τὸ κατὰ σάρκα.
St. Clement, ch. 35: And let us follow the way of truth, casting away from ourselves all unrighteousness and lawlessness, covetousness, strifes, malicious dispositions and deceits, whisperings and slanders, hatred of God, pride and boastfulness, vainglory and love of strangers [so printed]. For those who do these things are hateful to God; and not only those who do them, but also those who approve of them. Compare Romans 1:29. The same, ch. 32: From him is the Lord Jesus according to the flesh.
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Ἀναλάβετε τὴν Ἐπιστολὴν τοῦ μακαρίου Παύλου τοῦ Ἀποστόλου· τί πρῶτον ὑμῖν ἐν ἀρχῇ τοῦ Εὐαγγελίου ἔγραψεν; ἐπ' ἀληθείας πνευματικῶς ἐπέστειλεν ὑμῖν, περὶ αὐτοῦ τε, καὶ Κηφᾶ, καὶ Ἀπολλὼ διὰ τὸ καὶ τότε προσκλίσεις ὑμᾶς πεποιῆσθαι. Coll. I Cor. I, 12. — Idem, c. 48 : Καὶ ζητεῖν τὸ κοινωφελὲς πᾶσιν, καὶ μὴ τὸ ἑαυτοῦ. Coll. I Cor. X, 24. — Idem, c. 37, longa allusione respicit ad I Cor. XII, 12. — Idem, c. 49 : Ἡ ἀγάπη πάντα ἀνέχεται, πάντα μακροθυμεῖ· οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον· ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ στασιάζει, ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ. Ἐν ἀγάπῃ ἐτελειώθησαν πάντες οἱ ἐκλεκτοὶ τοῦ Θεοῦ. Δίχα ἀγάπης οὐδὲν εὐάρεστόν ἐστι τῷ Θεῷ. Conf. I Cor. XIII, 4, 7. — Idem, c. 24 : Κατανοήσωμεν, ἀγαπητοὶ, πῶς ὁ Δεσπότης ἐπιδείκνυται διηνεκῶς ἡμῖν τὴν μέλλουσαν ἀνάστασιν ἔσεσθαι, ἧς τὴν ἀπαρχὴν ἐποιήσατο τὸν Κύριον Ἰησοῦν Χριστὸν, ἐκ νεκρῶν ἀναστήσας. Conf. I Cor. XV, 20.
Take up the Epistle of the blessed Paul the Apostle: what did he first write to you in the beginning of the Gospel? In truth he sent you a spiritual letter concerning himself and Cephas and Apollos, because even then you had formed parties. Compare 1 Corinthians 1:12. — The same, ch. 48: And to seek what is for the common good of all, and not his own. Compare 1 Corinthians 10:24. — The same, ch. 37, looks back in a long allusion to 1 Corinthians 12:12. — The same, ch. 49: Love bears all things, is long-suffering in all things; there is nothing base in love, nothing arrogant; love has no schism, love makes no sedition, love does all things in concord. In love all the elect of God were made perfect. Without love nothing is well-pleasing to God. Compare 1 Corinthians 13:4, 7. — The same, ch. 24: Let us consider, beloved, how the Master continually shows us that there will be the resurrection to come, of which he made the Lord Jesus Christ the first-fruits, raising him from the dead. Compare 1 Corinthians 15:20.
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Idem, c. 36 : Διὰ τούτου ἀτενίσωμεν εἰς τὰ ὕψη τῶν οὐρανῶν, διὰ τούτου ἐνοπτριζόμεθα τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν αὐτοῦ. Coll. II Cor. III, 18.
The same, ch. 36: Through him let us gaze into the heights of the heavens; through him we behold as in a mirror his spotless and most exalted countenance. Compare 2 Corinthians 3:18.
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Page
- running head: 155 AD S. CLEMENTEM I [rest of the head cut by the column crop; continues over col. 156: PAPAM]
- marginal letters: A bientes, magis subjecti, quam subjicientes, dantes lu-; B ctus Pontifex integram fere historiam de dissen- / sione (letter between the two lines); C Et nos igitur oremus pro eis, qui in aliquod peccatum / lapsi sunt (letter between the two lines); D stands beside the foot notes (note 65, line beginning "στειλεν ὑμῖν"), not beside this column's text
- old-edition numerals: (none)
- other: the column opens with "bientes", the end of "superbientes" set whole in col. 154, so this file begins at the comma that follows it; the first English line is the tail of that sentence. The column ends on the whole word "quo"; the sentence runs on in col. 156. Foot note calls removed: (63) after "prae oculis habuit", (64) after "amorem vanitatis", (65) after "scissi eratis", (66) after "illius vultum". Foot notes (63)-(66) at the foot of this column are not set here; they give the Greek of the cited passages of 1 Clement (cc. 2, 35, 32, 47, 48, 49, 24, 36) with cross-references (Act. XX, 35; Rom. I, 29; I Cor. I, 12; X, 24; XII, 12; XIII, 4, 7; XV, 20); note (66) runs on at the foot of col. 156. The whole column is editors' prose (Lumper), set as this unit's text.
non nobis, sed Dei voluntati cedant; tertio cum inquit: Laus nostra in Deo sit, et non nobis ipsis. Sic sensum verborum divi Pauli ad Colossenses enarrat, capite 21 suae 1 Epistolae sanctus Papa dum scribit: Nisi digne illo viventes bona et beneplacita in conspectu ejus cum concordia fecerimus.
they may yield not to us, but to the will of God; thirdly when he says: Let our praise be in God, and not of ourselves. Thus the holy Pope sets forth the sense of the words of the divine Paul to the Colossians, in chapter 21 of his first Epistle, when he writes: Unless, living worthily of Him, we do with concord the things that are good and well-pleasing in His sight.
Sic phrasin Paulinam ad Thessalonicenses hisce verbis exprimit: Haec omnia igitur ab eo habentes, in omnibus ipsi gratias agere debemus, cui gloria in saecula saeculorum. Amen. Et dum ait: Servetur itaque totum corpus in Christo Jesu. Sic binis vicibus alludit ad Epistolam primam divi Pauli ad Timotheum; primo cum ait: Accedamus ergo ad eum in sanctitate animae, castas et impollutas manus elevantes ad illum, diligentes benignum et misericordem Patrem nostrum. Secundo dum dicit: Videamus quid bonum, quid gratum, acceptumque sit apud eum, qui fecit nos. Et quando scribit: Veniamus ad gloriosam et venerabilem vocationis nostrae regulam, divi Pauli ad Timotheum Epistolae secundae imitatur expressionem. Alibi etiam eadem prorsus verba recitat, quae in Epistola B. Pauli ad Titum habentur. Saepissime quoque usurpat sententias, quae cum Epistola Doctoris gentium ad Hebraeos conspirant; atque propterea etiam a non paucis Graecis Patribus, ac orientis Ecclesiis ejusdem Epistolae auctor credebatur. De Jacobi Epistola catholica, quam olim Lutherus velut stramineam rejecit, non pauca in rem suam assumpsit sanctus Clemens. Tandem utriusque divi Petri
Thus he expresses the Pauline phrase to the Thessalonians in these words: Having therefore all these things from Him, we ought in all things to give thanks to Him, to Whom be glory for ever and ever. Amen. And when he says: Let our whole body, then, be preserved in Christ Jesus. Thus he twice alludes to the first Epistle of the divine Paul to Timothy; first when he says: Let us therefore approach Him in holiness of soul, lifting up to Him chaste and undefiled hands, loving our kind and merciful Father. Secondly when he says: Let us see what is good, what is pleasing and acceptable before Him Who made us. And when he writes: Let us come to the glorious and venerable rule of our calling, he imitates the expression of the second Epistle of the divine Paul to Timothy. Elsewhere too he recites exactly the same words that are found in the Epistle of blessed Paul to Titus. Very often also he employs sentences which agree with the Epistle of the Teacher of the nations to the Hebrews; and for that reason he was even believed, by not a few Greek Fathers and by the Churches of the East, to be the author of that same Epistle. From the catholic Epistle of James, which Luther once rejected as an epistle of straw, Saint Clement took over not a few things for his own purpose. Finally, of both [Epistles] of the divine Peter
Editors' notes and page, col. 156
Footnotes
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Idem, c. 56 : Καὶ ἡμεῖς οὖν ἐντύχωμεν περὶ τῶν ἔν τινι παραπτώματι ὑπαρχόντων, ὅπως δοθῇ αὐτοῖς ἐπιείκεια καὶ ταπεινοφροσύνη, εἰς τὸ εἶξαι αὐτοὺς μὴ ἡμῖν, ἀλλὰ τῷ θελήματι τοῦ Θεοῦ. Coll. II Cor. VIII, 5.
The same, ch. 56: Let us also, then, intercede for those who are in any transgression, that forbearance and humility may be given them, so that they may yield not to us but to the will of God. Compare 2 Corinthians 8:5.
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Idem, c. 30 : Ὁ ἔπαινος ἡμῶν ἔστω ἐν Θεῷ, καὶ μὴ ἐξ αὐτῶν. II Cor. X, 17, 18; et Rom. II, 29.
The same, ch. 30: Let our praise be in God, and not from ourselves. 2 Corinthians 10:17, 18; and Romans 2:29.
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Idem, c. 21 : Ἐὰν μὴ ἀξίως αὐτοῦ πολιτευόμενοι, τὰ καλὰ καὶ εὐάρεστα ἐνώπιον αὐτοῦ ποιῶμεν μεθ' ὁμονοίας. Coll. Col. I, 10.
The same, ch. 21: Unless, living worthily of him, we do with concord the things that are good and well-pleasing in his sight. Compare Colossians 1:10.
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Idem, c. 38 : Ταῦτα οὖν πάντα ἐξ αὐτοῦ ἔχοντες, ὀφείλομεν κατὰ πάντα εὐχαριστεῖν αὐτῷ ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Coll. I Thess. V, 18. — Idem, c. 38 : Σωζέσθω οὖν ἡμῶν ὅλον τὸ σῶμα ἐν Χριστῷ Ἰησοῦ. Coll. I Thess. V, 23.
The same, ch. 38: Having all these things from him, therefore, we ought in all things to give thanks to him, to whom be glory for ever and ever. Amen. Compare 1 Thessalonians 5:18. — The same, ch. 38: Let our whole body, then, be preserved in Christ Jesus. Compare 1 Thessalonians 5:23.
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Idem, c. 29 : Προσέλθωμεν οὖν αὐτῷ ἐν ὁσιότητι ψυχῆς, ἁγνὰς καὶ ἀμιάντους χεῖρας αἴροντες πρὸς αὐτόν. I Tim. II, 8.
The same, ch. 29: Let us draw near to him, then, in holiness of soul, lifting up pure and undefiled hands to him. 1 Timothy 2:8.
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Idem, c. 7 : Βλέπωμεν τί καλὸν, καὶ τί τερπνὸν, καὶ προσδεκτὸν ἐνώπιον τοῦ ποιήσαντος ἡμᾶς. Coll. I Tim. V, 4.
The same, ch. 7: Let us see what is good, and what is pleasing and acceptable in the sight of him who made us. Compare 1 Timothy 5:4.
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Idem, c. 7 : Ἔλθωμεν ἐπὶ τὸν εὐκλεῆ καὶ σεμνὸν τῆς ἁγίας κλήσεως ἡμῶν κανόνα. Coll. II Tim. I, 9.
The same, ch. 7: Let us come to the glorious and venerable rule of our holy calling. Compare 2 Timothy 1:9.
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Idem, c. 2 : Ἕτοιμοι εἰς πᾶν ἔργον ἀγαθόν. Parati ad omne opus bonum. Coll. Tit. III, 1.
The same, ch. 2: Ready for every good work. Ready for every good work. Compare Titus 3:1.
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Vide cap. 2 epist. 1 Clem., c. 7, 9, 12, 17, 23, c. 26 et c. 43, coll. cum cap. viii, v. 12, Epist. ad Hebr. Idem c. xi, v. 7, v. 31, v. 37, cap. iii, v. 2. — 5. c. 10, v. 39, c. 1, v. 3, 5, 7, 13. Consule observationes viri clar. Schmidii sup. Epist. D. Pauli ad Hebraeos; proleg. c. 2, pag. 13, 14.
See ch. 2 of Clement's letter 1, ch. 7, 9, 12, 17, 23, ch. 26 and ch. 43, compared with ch. 8, v. 12, of the Epistle to the Hebrews. The same, ch. 11, v. 7, v. 31, v. 37; ch. 3, vv. 2–5; ch. 10, v. 39; ch. 1, vv. 3, 5, 7, 13. Consult the observations of the illustrious Schmid on St. Paul's Epistle to the Hebrews, prolegomena, ch. 2, pp. 13, 14.
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Ἀβραὰμ ὁ φίλος προσαγορευθεὶς, Abraham (continues)
Abraham, who was called the friend: Abraham (continues)
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Page
- running head: AD S. CLEMENTEM I PAPAM 156 [the first words stand over col. 155]
- marginal letters: A non nobis, sed Dei voluntati cedant; tertio; B eum in sanctitate animae, castas et impollutas manus / elevantes (letter between the two lines); C neam rejecit, non pauca in rem suam assumpsit / sanctus Clemens (letter between the two lines); D stands beside the foot notes (note 70, line beginning "ὅλον τὸ σῶμα"), not beside this column's text
- old-edition numerals: (none)
- other: the column begins mid-sentence (continuing "... quo" of col. 155). It ends "divi Pe-"; completed as "Petri" from "tri" at the head of col. 157 (seen), so col. 157's file begins at "Epistolae sententias". Foot note calls removed: (67) after "voluntati cedant", (68) after "nobis ipsis", (69) after "fecerimus", (70) after "Christo Jesu", (71) after "vicibus alludit", (72) after "qui fecit nos", (73) after "imitatur expressionem", (74) after "Titum habentur", (75) after "Hebraeos conspirant", (76) after "sanctus Clemens". Foot notes at the foot of this column are not set here: the end of (66) and (67)-(76), giving the Greek of the cited passages of 1 Clement (cc. 56, 30, 21, 38, 29, 7, 2) with cross-references (II Cor. III, 18; VIII, 5; X, 17, 18; Rom. II, 29; Col. I, 10; I Thess. V, 18, 23; I Tim. II, 8; V, 4; II Tim. I, 9; Tit. III, 1) and, in (75), a list of places compared with Hebrews and a reference to Schmid's observations on Hebrews, proleg. c. 2, pag. 13, 14; (76) runs on at the foot of col. 157. The whole column is editors' prose (Lumper), set as this unit's text.
Epistolae sententias non raro imitatur; primae quidem, cum inquit: Charitas operit multitudinem peccatorum; et: Unusquisque subjiciatur proximo suo. Omnes humili autem animo eratis, nullatenus superbientes, magis subjecti, quam subjicientes. Secundae vero dum scribit: Noe poenitentiam praedicavit; et qui obedierunt, servati sunt. Propter hospitalitatem et pietatem Lot e Sodomis salvus evasit, cum tota regio circumjacens igne et sulphure damnata esset. Palam fecit Deus, quod sperantes in se non derelinquit, eos vero, qui in contraria declinant, punitione ac supplicio afficit.
he not infrequently imitates the sentences of the Epistle; of the first, indeed, when he says: Charity covers a multitude of sins; and: Let each one be subject to his neighbour. And you were all of humble mind, in no way being proud, rather subject than subjecting. And of the second when he writes: Noah preached repentance; and those who obeyed were saved. On account of his hospitality and piety Lot escaped safe from Sodom, when the whole surrounding region was condemned by fire and brimstone. God made it plain that He does not forsake those who hope in Him, but those who turn aside to the contrary He visits with punishment and torment.
Hae autem allegationes divi Clementis eo majus habere nobis videntur pondus, quod in prima sua epistola nullum apocryphum opus memoret; locus enim ille capitis vicesimi tertii (miseri sunt, qui animo sunt duplices) nequaquam, ut Grabius arbitratus est, e scriptura apocrypha desumptus est, sed, ut bene notavit Gallandius, ibidem D. Pontifex alludit ad versum octavum capitis I Epistolae divi Jacobi, atque ad versus tertium ac quartum capitis III secundae D. Petri Epistolae.
Now these citations of the divine Clement seem to us to have the greater weight because in his first epistle he mentions no apocryphal work; for that passage of the twenty-third chapter (wretched are they who are double in mind) was by no means, as Grabe supposed, taken from an apocryphal scripture, but, as Gallandi has well noted, the divine Pontiff there alludes to the eighth verse of chapter I of the Epistle of the divine James, and to the third and fourth verses of chapter III of the second Epistle of the divine Peter.
In altera quidem sancti Clementis ad Corinthios Epistola duplicem offendunt critici locum ex scripto apocrypho prolatum. Primus sic se habet; ait quippe Dominus in Evangelio: Si parvum non servastis, quis magnum dabit vobis? dico enim vobis: Qui fidelis est in minimo, et in majori fidelis est. Locum autem hunc a sancto Patre velut ex Evangelio descriptum recitat quoque S. Irenaeus, ubi Grabius conjicit, haec ex Evangelio secundum Aegyptios fuisse deprompta. Sed nobis videtur non nisi allusio ad versus decimum et undecimum capitis XVI Evangelii secundum Lucam. Alter locus, quem etiam doctissimus Lardnerus ex Evangelio Aegyptiorum desumptum censet, consentientibus fere omnibus criticis, in fine hujus epistolae legitur hoc modo: Interrogatus enim ipse Dominus a quodam, quando venturum esset regnum
In the second Epistle of Saint Clement to the Corinthians, it is true, the critics come upon two passages brought forward from an apocryphal writing. The first runs thus; for the Lord says in the Gospel: If you have not kept what is small, who will give you what is great? For I say to you: He who is faithful in the least is faithful also in the greater (Luke 16:10). Now this passage, as copied by the holy Father as if from the Gospel, is also recited by Saint Irenaeus, where Grabe conjectures that these words were drawn from the Gospel according to the Egyptians. But to us it seems nothing but an allusion to the tenth and eleventh verses of chapter XVI of the Gospel according to Luke. The other passage, which the most learned Lardner too judges to have been taken from the Gospel of the Egyptians, nearly all the critics agreeing, is read at the end of this epistle in this manner: For the Lord Himself, being asked by someone when the kingdom would come
Editors' notes and page, col. 157
Footnotes
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Luc. XVI, 10.
Luke 16:10.
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Ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν. Clem. Ep. i, c. 49. Coll. I Pet. iv, 8.
Love covers a multitude of sins. Clement, Letter 1, ch. 49. Compare 1 Peter 4:8.
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Idem, c. 38 : Ὑποτασσέσθω ἕκαστος τῷ πλησίον αὐτοῦ. Col. I Pet. v, 5.
The same, ch. 38: Let each be subject to his neighbour. Compare 1 Peter 5:5.
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Idem, c. 2 : Πάντες τε ἐταπεινοφρονεῖτε, μηδὲν ἀλαζονευόμενοι, ὑποτασσόμενοι μᾶλλον ἢ ὑποτάσσοντες. Coll. I Pet. v, 8.
The same, ch. 2: And you were all humble-minded, boasting of nothing, being subject rather than subjecting others. Compare 1 Peter 5:8.
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Id. c. 7 : Νῶε ἐκήρυξεν μετάνοιαν καὶ οἱ ὑπακούσαντες ἐσώθησαν. Coll. II Pet. ii, 5.
The same, ch. 7: Noah preached repentance, and those who obeyed were saved. Compare 2 Peter 2:5.
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Id. c. 11, Διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδόμων, τῆς περιχώρου πάσης κριθείσης διὰ πυρὸς καὶ θείου· πρόδηλον ποιήσας ὁ Δεσπότης, ὅτι τοὺς ἐλπίζοντας ἐπ' αὐτὸν οὐκ ἐγκαταλείπει, τοὺς δὲ ἑτεροκλινεῖς ὑπάρχοντας εἰς κόλασιν, καὶ αἰκισμὸν τίθησι. Coll. II Pet. ii, 6, 9 et Judae 7.
The same, ch. 11: For his hospitality and godliness Lot was saved out of Sodom, when all the country round was judged by fire and brimstone; the Master making it plain that he does not forsake those who hope in him, but appoints to punishment and torment those who turn aside. Compare 2 Peter 2:6, 9 and Jude 7.
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Spicileg. SS. Patrum, tom. I, p. 268.
Spicilegium of the Holy Fathers, vol. I, p. 268.
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Biblioth. SS. Patr., tom. I, in hunc locum.
Bibliotheca of the Holy Fathers, vol. I, on this passage.
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Similiter Dominus dixit ingratis in eum existentibus : Si in modico fideles non fuistis, quod magnum est quis dabit vobis? S. Irenaeus, lib. ii, cap. 64.
In like manner the Lord said to those who were ungrateful towards him: If you have not been faithful in a little, who will give you what is great? St. Irenaeus, bk. 2, ch. 64.
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Grabius, Spicileg. SS. Patrum, tom. I, pag. 35.
Grabe, Spicilegium of the Holy Fathers, vol. I, p. 35.
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In der Glaubwürdigkeit der evangelischen Geschichte, part. ii, tom. I, pag. 74.
In the Glaubwürdigkeit der evangelischen Geschichte (Credibility of the Gospel History), part 2, vol. I, p. 74.
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Page
- running head: 157 PROOEMIA VARIOR[UM.] [the head runs on over col. 158]
- marginal letters: A tri Epistolae sententias non raro imitatur; primae; B epistola nullum apocryphum opus memoret; locus / enim ille capitis vicesimi tertii (letter between the two lines); C gelio descriptum recitat quoque S. Irenaeus (84),; D stands beside the foot notes (line "animo sunt duplices et incerti", in the continuation of note 76), not beside this column's text
- old-edition numerals: (none)
- other: the column opens with "tri", the end of "Petri" set whole in col. 156, so this file begins at "Epistolae"; the first English line is the tail of that sentence. The column ends on the whole word "regnum"; the sentence runs on in col. 158. Foot note calls removed: (77) after "peccatorum", (78) after "proximo suo", (79) after "subjicientes", (80) after "servati sunt", (81) after "supplicio afficit", (82) after "Grabius", (83) after "Gallandius", (84) after "S. Irenaeus", (85) after "Grabius conjicit", (86) after "Lardnerus"; and the superior numeral 19 after "in majori fidelis est", whose scripture note at the foot of the text reads "Luc. XVI, 10." (given in the English as a reference; in the source it is a foot note, not a parenthesis). Foot notes at the foot of this column are not set here: the end of (76) (Greek and Latin of 1 Clement cc. 10, 17, 23, 30 compared with James) and (77)-(81) (Greek of 1 Clement cc. 49, 38, 2, 7, 11 compared with I and II Peter); (81) runs on at the foot of col. 158, where (82)-(86) are printed. The whole column is editors' prose (Lumper), set as this unit's text.
ejus, dixit: Cum duo erunt unum, et quod foris, ut quod intus, et masculum cum femina, neque mas, neque femina. Verum non video, qui fieri possit, ut propterea hujus sancti pontificis testimonium quoad genuina sanctorum apostolorum scripta repudiandum sit omnino.
of His, said: When the two shall be one, and that which is without as that which is within, and the male with the female, neither male nor female. But I do not see how it can come about that on that account the testimony of this holy pontiff concerning the genuine writings of the holy apostles should be altogether rejected.
Historiam etiam Judith divus Clemens suae inseruit epistolae numero seu capite quinquagesimo quinto; cumque eidem statim subjungat facta Estheris, non inverosimili consequentia exinde deducitur, eum tanti aestimasse librum Judith, quanti librum Estheris. Verum librum Esther ex divinarum Scripturarum albo excludere nunc nemo Christianorum, excepto solo hypercritico Semlero, audet; eumque ceu divinum librum a nascente jam Ecclesia agnitum fuisse, omnes fere uno ore profitentur eruditi: cur non quoque librum Judith a divo Clemente inter sacras Scripturas relatum fuisse concludere possimus?
The divine Clement also inserted the history of Judith into his epistle, at number or chapter fifty-five; and since he immediately subjoins to it the deeds of Esther, it is deduced from this by a not improbable inference that he valued the book of Judith as highly as the book of Esther. But no Christian now, with the sole exception of the hypercritic Semler, dares to exclude the book of Esther from the roll of the divine Scriptures; and nearly all the learned profess with one voice that it was acknowledged as a divine book by the Church already at her birth: why may we not conclude that the book of Judith too was reckoned by the divine Clement among the sacred Scriptures?
Est praeter hucusque adnotata alius sanctorum, praecipue aevi apostolici Patrum usus in illustrando, confirmandoque textu sacro, cujus rei jam specimina quaedam damus. Modos loquendi e sacris libris ductos divus Clemens, alios inter plures, sequentes usurpavit: primo a Clemente nostro κανόνα de finibus muneris et provinciae dici, clarum est per phrasin, idque habet ex II Corinth. c. X, v. 13: Μὴ παρεκβαίνων ὡρισμένον τῆς λειτουργίας αὐτοῦ κανόνα. Non transgrediens praescriptam muneris sui regulam. Secundo explicat sequentibus verbis sententiam Pauli ad Philippenses c. II, v. 6 et 7: Ἰησοῦς οὐκ ἦλθεν ἐν κόμπῳ ἀλαζονείας, οὐδὲ ὑπερηφανίας, καίπερ δυνάμενος, ἀλλὰ ταπεινοφρονῶν. Cyrill. Hieros. Cat. II, p. m. 222 extr.: Τί ἐστιν ἕτερον γινῶσκον τὰ βάθη τοῦ Θεοῦ; I Cor. II, 10; unde patet, in verbo ἐρευνᾷν nullam emphasim esse ab eo quaesitam, quae nec ibi est: pro eoque Clemens: Ἐγκύπτειν, ἐγκεκυφότες εἰς τὰ βάθη τῆς θείας τῆς γνώσεως, unde et patet, τὰ
Besides what has been noted so far, there is another use of the holy Fathers, especially those of the apostolic age, in illustrating and confirming the sacred text, of which we now give some specimens. The divine Clement employed, among several others, the following modes of speech drawn from the sacred books: first, that κανόνα is said by our Clement of the limits of an office and province is clear from the phrase, and he has it from 2 Corinthians 10:13: Not overstepping the appointed rule of his ministry. Not transgressing the prescribed rule of his office. Secondly, he explains in the following words the saying of Paul to the Philippians 2:6–7: Jesus did not come in the pomp of boastfulness, nor of pride, although He was able, but in lowliness of mind. Cyril of Jerusalem, Catechesis II, p. 222 of my copy, at the end: What other thing is there that knows the depths of God? 1 Corinthians 2:10; whence it is plain that in the word ἐρευνᾷν no emphasis was sought by him, nor is there any there: and in place of it Clement has: Ἐγκύπτειν, having peered into the depths of the divine knowledge, whence it is also plain that the
Editors' notes and page, col. 158
Footnotes
(87) ‹anchor: not visible› · call in col 158 (call above the image; column inferred)
Libro de canone, parte ii, pag. 561 et seq.
In the book On the Canon, part 2, p. 561 and following.
(printed under page 78)
(88) ‹anchor: κανόνα› · call in col 158
Clemens Rom., epistola 1, c. 41.
Clement of Rome, letter 1, ch. 41.
(printed under page 78)
(89) ‹anchor: ἀλλὰ ταπεινοφρονῶν› · call in col 158
Jesus Christus non venit in jactantia arrogantiae, neque superbiae, etiamsi potens sit; sed in humilitate. Clem. ep. I, c. 16.
Jesus Christ did not come in the boastfulness of arrogance, nor of pride, although he is mighty; but in humility. Clement, letter 1, ch. 16.
(printed under page 78)
(90) ‹anchor: pro eoque Clemens› · call in col 158
In divinae cognitionis profunda introspicientes. Idem, ep. 1, cap. 40.
Looking into the depths of the divine knowledge. The same, letter 1, ch. 40.
(printed under page 78)
Page
- running head: PROOEMIA VARIORUM. 158 [the first word begins over col. 157]
- marginal letters: A ejus, dixit: Cum duo erunt unum, et quod foris, ut; B det; eumque ceu divinum librum a nascente jam / Ecclesia agnitum (letter between the two lines); C muneris sui regulam. Secundo explicat sequentibus; D stands beside the foot notes (line "τοὺς δὲ ἑτεροκλινεῖς", in the continuation of note 81), not beside this column's text
- old-edition numerals: (none)
- other: the column begins mid-sentence (continuing "... regnum" of col. 157) and ends on the whole word "τὰ"; the phrase runs on in col. 159 ("βάθη τῆς θείας"). Greek set as printed, including "ὡρισμένον" without the article, "γινῶσκον", "ἐρευνᾷν" (iota subscript read, small type: UNSURE whether ἐρευνᾷν or ἐρευνᾶν), and "τῆς θείας τῆς γνώσεως" (so printed). In the English the Greek words under discussion (κανόνα, ἐρευνᾷν, Ἐγκύπτειν) are kept in Greek; the Greek quotations are translated, the first followed by the editor's own Latin rendering. Foot note calls removed: (87) after "Semlero", (88) after "κανόνα", (89) after "ταπεινοφρονῶν", (90) after "eoque Clemens". Foot notes at the foot of this column (not set here): the end of (81) (Greek, with "Coll. II Pet. II, 6, 9 et Judae 7."); (82) Spicileg. SS. Patrum, tom. I, p. 268. (83) Biblioth. SS. Patr., tom. I, in hunc locum. (84) a Latin citation of S. Irenaeus, lib. II, cap. 64. (85) Grabius, Spicileg. SS. Patrum, tom. I, pag. 35. (86) In der Glaubwürdigkeit der evangelischen Geschichte, part. II, tom. I, pag. 74. (87) Libro de canone, parte II, pag. 561 et seq. (88) Clemens Rom., epistola 1, c. 41. (89) Latin rendering of the passage, Clem. ep. I, c. 16. (90) Latin rendering, Idem, ep. 1, cap. 40. The whole column is editors' prose (Lumper), set as this unit's text.
βάθη τῆς θείας accepta esse de Evangelio, in quo est μυστήριον Θεοῦ, arcana olim voluntas Dei de salute hominum; bene idem sanctus Cyrillus Catechesi XVI, pag. 429, συγκρίνειν pro interpretari ex I Corinth. cap. II, v. 13. Curiosus atque studiosus lector, qui plura hac de materia desiderat, consulat v. cl. Fromanni observationes ad Novum Testamentum e Clemente Romano.
βάθη τῆς θείας is taken of the Gospel, in which there is the mystery of God, the once hidden will of God concerning the salvation of men; well does the same Saint Cyril, in Catechesis XVI, p. 429, [use] συγκρίνειν for to interpret, from 1 Corinthians 2:13. The curious and studious reader who desires more on this matter should consult the observations of the most distinguished Fromann on the New Testament from Clement of Rome.
De traditione. Controversiae non sola Scriptura duce, sed et per traditionem decidendae. — Sanctus Clemens Romanus in prima sua ad Corinthios epistola ad controversias in Corinthiorum Ecclesia excitatas dijudicandas, finiendasque non divinarum solum Scripturarum, verum traditionis etiam utitur auctoritate. Vult enim Corinthiis ad ea suis in disceptationibus esse respiciendum, quae post Jesum Christum usque ad eam diem in Ecclesia tradita et servata fuerant. Apostoli nobis, inquit, evangelizarunt a Domino Jesu Christo missi, Jesus Christus a Deo...... Et apostoli nostri cognoverunt per D. N. J. Christum, quod futura esset contentio de nomine episcopatus; ob eam ergo causam constituerunt supradictos (scilicet episcopos et diaconos) et deinceps futurae successionis regulam tradiderunt.
On tradition. Controversies are to be decided not with Scripture alone as guide, but also through tradition. — Saint Clement of Rome, in his first epistle to the Corinthians, for judging and ending the controversies stirred up in the Church of the Corinthians, uses the authority not only of the divine Scriptures but of tradition also. For he wishes the Corinthians in their disputes to look to those things which, after Jesus Christ, had been handed down and kept in the Church up to that day. The apostles, he says, preached the Gospel to us, sent by the Lord Jesus Christ, Jesus Christ by God...... And our apostles knew through our Lord Jesus Christ that there would be contention over the name of the episcopate; for that reason, therefore, they appointed the aforesaid (namely bishops and deacons) and thereafter handed down a rule of the succession to come.
§ II. De SS. Trinitatis mysterio, Filio Dei Jesu Christo, ejusque gratia.
§ II. On the mystery of the Most Holy Trinity, on the Son of God Jesus Christ, and on His grace.
De Trinitate. — In fragmento VII divi Clementis ex Basilio Lib. de Spiritu sancto c. 29, quod Coutantius, Gallandius ac Grabius epistolis sancti hujus pontificis adjungunt, expressa habetur trium divinarum Personarum a sancto Clemente professio. Nonnulli viri eruditi insuper arbitrantur referente Coutantio a sancto Clemente specialem de Spiritu sancto habitum fuisse sermonem, idque fragmento VIII, in quo de Spiritu sancto disseritur, confirmant; sed rem non evincunt; cum etiam in epistolis de Spiritu sancto haec disserere licuerit, ac certum sit mutilas esse epistolas ad Corinthios. In laudato hoc fragmento VIII, perspicue sanctus hic papa tradit doctrinam de Spiritu sancto.
On the Trinity. — In fragment VII of the divine Clement, from Basil's book On the Holy Spirit, c. 29, which Coustant, Gallandi and Grabe append to the epistles of this holy pontiff, there is found an express profession of the three divine Persons by Saint Clement. Some learned men think besides, as Coustant reports, that a special discourse on the Holy Spirit was delivered by Saint Clement, and they confirm this by fragment VIII, in which the Holy Spirit is discussed; but they do not prove the point; since he could have discussed these things about the Holy Spirit in the epistles too, and it is certain that the epistles to the Corinthians are mutilated. In this fragment VIII just cited, this holy pope clearly hands down the doctrine of the Holy Spirit.
Divinitas Dei Filii Jesu Christi. — Attenta consideratione
The divinity of the Son of God, Jesus Christ. — Of attentive consideration
Editors' notes and page, col. 159
Footnotes
(91) ‹anchor: not visible› · call in col 159 (call above the image)
Clem. Rom., 1, cap. 44.
Clement of Rome, 1, ch. 44.
(printed under page 79)
(92) ‹anchor: Clemente professio› · call in col 159
« Sed et antiquior Clemens : Vivit, Deus, Dominus Jesus Christus, et Spiritus sanctus. Nemo non videt Dei nomine Personam Patris intelligi. Id enim antiquis moris esse nullus ignorat, nisi qui in ipsorum scriptis peregrinus est, ut cum Deum simpliciter sine adjuncto in Scripturis legunt, vel ipsi enuntiant, Patrem hoc nomine expressum interpretentur, atque ipsi exprimant.
"But the more ancient Clement also: God lives, and the Lord Jesus Christ, and the Holy Spirit. Everyone sees that by the name of God the Person of the Father is understood. For no one is unaware, unless he is a stranger in their writings, that it is the custom of the ancients, when they read God simply, without addition, in the Scriptures, or themselves so speak, to understand the Father as expressed by this name, and themselves so to express him.
(printed under page 79)
(93) ‹anchor: referente Coutantio› · call in col 159
Apud Mansi, t. I Concil., col. 234, in nota 2.
In Mansi, vol. I of the Councils, col. 234, in note 2.
(printed under page 79)
(94) ‹anchor: de Spiritu sancto› · call in col 159
Beatus vir (inquit sanctus Clemens) qui cognoscit Patris donum per processionem sanctissimi Spiritus. Beatus vir, qui agnoscit et comprehendit Spiritum sanctum esse donum illius, ab eo in figura columbae traditum, etc., etc.
Blessed is the man (says Saint Clement) who knows the gift of the Father through the procession of the most holy Spirit. Blessed is the man who acknowledges and understands that the Holy Spirit is his gift, delivered by him in the figure of a dove, etc., etc.
(printed under page 79)
Page
- running head: 159 AD S. CLEMENTEM I [rest of the head cut by the column crop; continues over col. 160: PAPAM]
- marginal letters: A βάθη τῆς θείας accepta esse de Evangelio, in quo; B disceptationibus esse respiciendum, quae post Jesum; C jus pontificis adjungunt, expressa habetur trium; D not beside this column's text (it stands in the gutter beside col. 160's foot notes)
- old-edition numerals: (none)
- other: the column begins mid-sentence (continuing "... unde et patet, τὰ" of col. 158); in the English the Greek phrase under discussion is kept in Greek and "[use]" is supplied. It ends "consi-"; completed as "consideratione" from "deratione" at the head of col. 160 (seen), so col. 160's file begins at "dignae sunt"; the last English line breaks mid-sentence. Italic run-in sub-captions ("De traditione. ...", "De Trinitate.", "Divinitas Dei Filii Jesu Christi.") are printed in the paragraph line with a dash and are kept there. Foot note calls removed: (91) after "inquit", (92) after "professio", (93) after "Coutantio", (94) after "de Spiritu sancto" at the paragraph end. Below the text stand two scripture notes with superior numerals, "20 Act. XX, 28." and "21 Gal. III, 1.", both called in col. 160. Foot notes at the foot of this column (not set here): (91) Clem. Rom., 1, cap. 44. (92) a Latin citation on the profession "Vivit Deus, Dominus Jesus Christus, et Spiritus sanctus" and on "Deus" as the name of the Father. (93) Apud Mansi, t. I Concil., col. 234, in nota 2. (94) a Latin citation of the fragment on the Holy Spirit. (95) Epistola 1, cap. 2. (96) begins here and runs on at the foot of col. 160. The whole column is editors' prose (Lumper), set as this unit's text.
dignae sunt sententiae quas circa divinitatem Jesu Christi in utraque epistola divi Clementis habemus. Omnes autem, ait sanctus Clemens, humili animo eratis.... Dei viatico contenti.... et accurate attendentes sermonibus ejus..... Passiones illius (Dei) prae oculis vestris erant: Τὰ παθήματα αὐτοῦ (Θεοῦ) ἦν πρὸ ὀφθαλμῶν ὑμῶν. Hoc in loco divus Clemens passiones Christi passiones Dei appellat, sic nempe ab apostolo Paulo institutus, cujus erat συνεργός (cooperator), qui eodem plane sensu Christi Ecclesiam appellavit: Ἐκκλησίαν τοῦ Θεοῦ ἣν περιεποιήσατο διὰ τοῦ ἰδίου αἵματος. — Ecclesiam Dei, quam acquisivit sanguine suo. Nec dubito, quin hisce verbis: Καὶ τὰ παθήματα αὐτοῦ ἦν πρὸ ὀφθαλμῶν ὑμῶν, repexerit sanctus Pater ad illud ejusdem Apostoli, Galatas ita objurgantis: O insensati Galatae..... ante quorum oculos Christus praescriptus est, in vobis crucifixus. Nimirum Clemens, ut assolet, Paulum imitatus, in memoriam redegit Corinthiis, quomodo ante motus in eorum Ecclesia nuper exortos, omni virtutum genere florerent, atque Dei passiones semper ante oculos ipsis obversarentur.
are worthy the sentences which we have concerning the divinity of Jesus Christ in both epistles of the divine Clement. And you were all, says Saint Clement, of humble mind.... content with God's provisions for the way.... and carefully attending to His words..... His (God's) sufferings were before your eyes: His (God's) sufferings were before your eyes. In this place the divine Clement calls the sufferings of Christ the sufferings of God, having been so taught, namely, by the apostle Paul, whose fellow worker (co-operator) he was, and who in exactly the same sense named the Church of Christ (Acts 20:28): the Church of God, which He acquired through His own blood. — The Church of God, which He acquired with His blood. Nor do I doubt that with these words: And His sufferings were before your eyes, the holy Father had regard to that saying of the same Apostle, rebuking the Galatians thus (Gal. 3:1): O senseless Galatians..... before whose eyes Christ was set forth, crucified among you. Clement, to be sure, imitating Paul as is his wont, recalled to the Corinthians' memory how, before the disturbances lately arisen in their Church, they flourished in every kind of virtue, and how the sufferings of God were always present before their eyes.
Duae in Christo naturae; una divina, altera humana; et una Persona. — Divinae igitur naturae majestatem cum carnis humilitate, crucisque ignominia hoc loco conjungit sanctus Pater; duas item naturas agnoscit in Christo: unam Verbi Personam, quae carne passa est, ac Dei passiones Ecclesiae Corinthiacae proponit velut longe maximum mysterium, unde vitae sanctioris praecepta institutaque omnia deducantur. Ex quibus ergo liquido patet, non solum quid sanctus Clemens, sed etiam quid Romani, quid Corinthii, quid demum caeteri Christiani saeculo I apostolico de Deo in carne passo senserint, atque crediderint. Quae quidem non solum contra Arianismum ac haeresin Nestorianam multum valent, sed etiam valde contra Socinianos urget vir doctus noster Maranus: idemque argumentum jam pridem pluribus fuerat persecutus Grabius qui aliorum sancti Patris nostri locorum parallelismo instituto, hunc ipsum, de quo agimus, strenue vindicavit, atque Christi Deitatis
Two natures in Christ, one divine, the other human; and one Person. — In this place, therefore, the holy Father joins the majesty of the divine nature with the lowliness of the flesh and the ignominy of the cross; he likewise acknowledges two natures in Christ: one Person of the Word, Who suffered in the flesh, and he sets the sufferings of God before the Corinthian Church as by far the greatest mystery, from which all the precepts and ordinances of a holier life are to be derived. From which, then, it is plainly evident not only what Saint Clement, but also what the Romans, what the Corinthians, what finally the other Christians in the first, apostolic, century thought and believed about God having suffered in the flesh. These things indeed not only avail much against Arianism and the Nestorian heresy, but our learned Maran also presses them strongly against the Socinians: and the same argument had long before been pursued at greater length by Grabe, who, having set up a comparison with other passages of our holy Father, vigorously vindicated this very one of which we are treating, and of Christ's Deity
Editors' notes and page, col. 160
Footnotes
(20) ‹anchor: not visible› · call in col 160 (call above the image; column inferred)
Act. XX, 28.
Acts 20:28.
(printed under page 79)
(21) ‹anchor: not visible› · call in col 160 (call above the image; column inferred)
Gal. III, 1.
Galatians 3:1.
(printed under page 79)
(95) ‹anchor: not visible› · call in col 160 (call above the image; column inferred)
Epistola 1, cap. 2.
Letter 1, ch. 2.
(printed under page 79)
(96) ‹anchor: not visible› · call in col 160 (call above the image; column inferred)
Haud me latet in eo Clementino loco Junium conjectasse pro παθήματα legendum forte μαθήματα. Sed plane respuendum cum Grabio, Wottono aliisque viris doctis inane commentum, quod textum citra ullam necessitatem, neque ullius ms. codicis auctoritate sollicitare comperitur. Et jure quidem : etenim nonne demum apte cohaerent omnia, si verba Dei mentis attentioni, ejusque passiones cordis oculis proponantur? quod ubi diligenter attendo, mirari subit, cl. Fleurium in sua Historia ecclesiastica, tom. I, pag. 277, edit. Lat. in-8° vitiosam Junii conjecturam sequi maluisse, quam sinceram textus lectionem, qui Gallice non passiones, sed doctrinam reddiderit.
I am not unaware that in this passage of Clement Junius conjectured that for παθήματα (sufferings) one should perhaps read μαθήματα (teachings). But, with Grabe, Wotton and other learned men, the empty fancy is plainly to be rejected, since it is found to disturb the text without any necessity, and on the authority of no manuscript codex. And rightly so: for does not everything at last hang together aptly, if the words of God are set before the attention of the mind, and his sufferings before the eyes of the heart? And when I consider this carefully, I am moved to wonder that the illustrious Fleury, in his Ecclesiastical History, vol. I, p. 277, Latin edition in octavo, preferred to follow Junius's faulty conjecture rather than the genuine reading of the text, he having rendered in French not sufferings but doctrine.
(printed under page 79)
(97) ‹anchor: noster Maranus› · call in col 160
Divinitas D. N. J. Christi manifest., lib. iv, cap. 3, p. 377.
The Divinity of Our Lord Jesus Christ Made Manifest, bk. 4, ch. 3, p. 377.
(printed under page 79)
(98) ‹anchor: persecutus Grabius› · call in col 160
In adnotat. ad Bulli defens. fid. Nic., pag. 60.
In the annotations on Bull's Defence of the Nicene Faith, p. 60.
(printed under page 79)
Page
- running head: AD S. CLEMENTEM I PAPAM 160 [the first words stand over col. 159]
- marginal letters: A deratione dignae sunt sententiae quas circa divini-; B ctus Pater ad illud ejusdem Apostoli, Galatas ita; C Corinthiacae proponit velut longe maximum myste- / rium (letter between the two lines); D stands beside the foot notes (line "conjectasse pro παθήματα", in the continuation of note 96), not beside this column's text
- old-edition numerals: (none)
- other: the column opens with "deratione", the end of "consideratione" set whole in col. 159, so this file begins at "dignae sunt"; the first English line is the tail of that sentence ("Of attentive consideration / are worthy the sentences ..."). The column ends on the whole word "Deitatis", mid-sentence; col. 161 not seen. "dignae": the first i is weakly printed (looks like "dlgnae"); read as damaged type, not a misprint. The dot-leaders (...., .....) are the editor's own omission marks, as printed. The Greek of 1 Clement 2 is given twice in the English because the editor prints his Latin and then the Greek of the same words. Foot note calls removed: (95) after "sanctus Clemens", (96) after the first "ὑμῶν", (97) after "Maranus", (98) after "Grabius"; and the superior numerals 20 after "appellavit" and 21 after "objurgantis", whose scripture notes, printed below the text of col. 159, read "Act. XX, 28." and "Gal. III, 1." (given in the English as references; in the source they are foot notes, not parentheses). Foot notes at the foot of this column (not set here): the continuation of (96), on Junius's conjecture of μαθήματα for παθήματα, rejected with Grabe and Wotton, and on Fleury's following it (Historia ecclesiastica, tom. I, pag. 277, edit. Lat. in-8°); (97) Divinitas D. N. J. Christi manifest., lib. IV, cap. 3, p. 377. (98) In adnotat. ad Bulli defens. fid. Nic., pag. 60. The whole column is editors' prose (Lumper), set as this unit's text.
hostibus fidenter objecit. In secunda epistola auctor iste nos docet, ut sentiamus de Jesu Christo tanquam de Deo, et tanquam de judice vivorum et mortuorum: Fratres, ait ipse initio illius epistolae, ita sentire nos oportet de Jesu Christo tanquam de Deo (ὡς περὶ Θεοῦ), tanquam de judice vivorum et mortuorum;—et numero 36, ep. 1 aperte dicit Jesum Christum a Deo esse secundum carnem: Ἐξ αὐτοῦ ὁ Κύριος Ἰησοῦς τὸ κατὰ σάρκα.
he confidently cast in the teeth of the enemies. In the second epistle this author teaches us to think of Jesus Christ as of God, and as of the judge of the living and the dead: Brethren, he himself says at the beginning of that epistle, we ought so to think of Jesus Christ as of God (as of God), as of the judge of the living and the dead;—and in number 36 of Epistle 1 he openly says that Jesus Christ is from God according to the flesh: From him [is] the Lord Jesus as to what is according to the flesh.
Nescio an clarius possit quis de divinitate Jesu Christi testimonium proferre. Expresse alibi declarat, Jesum Christum spiritum fuisse, priusquam caro fieret: Jesus Christus Dominus.... cum primum esset spiritus caro factus est. Ex quo deducitur adversus quosdam nostrorum temporum Arianos, Filium Dei exstitisse ante suam incarnationem.
I do not know whether anyone could bring forward a clearer testimony concerning the divinity of Jesus Christ. Elsewhere he expressly declares that Jesus Christ was spirit before He became flesh: Jesus Christ the Lord.... whereas He was at first spirit, was made flesh. From which it is deduced, against certain Arians of our own times, that the Son of God existed before His incarnation.
Beneficia Verbi incarnati circa homines. —
The benefits of the incarnate Word towards men. —
Nihil movendis animis aptius dici potest iis, quae tradit sanctus Clemens in utraque epistola circa beneficia, quae pro hominibus ex incarnatione Verbi sunt consecuta. Ait enim in prima, nos in Jesu Christo salutare nostrum adinvenisse; ipsum esse oblationum nostrarum supremum Pontificem; infirmitatis nostrae esse patronum et auxiliatorem. Per hunc, pergit sanctus iste pontifex, in coelorum altitudines oculos defigemus; per hunc immaculatum et supremum illius vultum speculabimur; per hunc oculi cordis nostri aperti sunt; per hunc insipiens et obscurata mens nostra in admirabilem ejus lucem repullulat; per hunc voluit Dominus, ut immortalem cognitionem gustaremus. Qui cum sit (addit insuper) splendor majestatis ejus, tanto major est angelis, quanto excellentius nomen sortitus est. Quod quasi de verbo ad verbum ex Epistola ad Hebraeos excerptum est, in qua Apostolus iisdem ferme verbis elogium Jesu Christi efformat. Hinc Eusebius advertit, in prima hac sancti Clementis epistola haberi nonnullas sententias Epistolae divi Pauli ad Hebraeos et quandoque etiam expositas iisdem verbis, quibus utitur Apostolus: quod quidem ostendit, pergit Eusebius, Epistolam ad Hebraeos nequaquam esse opus recens, et jure meritoque aliis istius apostoli epistolis adjungi.
Nothing more apt for moving souls can be said than the things which Saint Clement hands down in both epistles concerning the benefits which have followed for men from the incarnation of the Word. For he says in the first that in Jesus Christ we have found our salvation; that He is the supreme Pontiff of our oblations; that He is the patron and helper of our weakness. Through Him, this holy pontiff goes on, we shall fix our eyes upon the heights of the heavens; through Him we shall behold His spotless and supreme countenance; through Him the eyes of our heart have been opened; through Him our foolish and darkened mind sprouts again into His wonderful light; through Him the Lord willed that we should taste immortal knowledge. Who, being (he adds besides) the splendour of His majesty, is so much greater than the angels as He has obtained a more excellent name. Which is excerpted as it were word for word from the Epistle to the Hebrews, in which the Apostle shapes the praise of Jesus Christ in almost the same words. Hence Eusebius observes that in this first epistle of Saint Clement there are found some sentences of the Epistle of the divine Paul to the Hebrews, and sometimes even set forth in the same words which the Apostle uses: which indeed shows, Eusebius goes on, that the Epistle to the Hebrews is by no means a recent work, and is rightly and deservedly joined to the other epistles of that apostle.
In secunda epistola non minus urget ingentes utilitates incarnationis. Vetat primo loco humilia
In the second epistle he presses no less the immense advantages of the incarnation. He forbids in the first place lowly things
Editors' notes and page, col. 161
Footnotes
(99) ‹anchor: not visible in the foot image› · call in col 161
Notandum hic obiter gravissimo in errore versari Photium, dum asserere non erubescit, in sancto Clemente nihil adinveniri ad Salvatoris divinitatem comprobandam. Ita sane nunquam locutus fuisset, si verba attendisset, modo a nobis allata, in quibus sanctus Pontifex tanquam certum ratumque constituit, in Jesu Christo una simul cum humanitate divinitatem inhabitare.
It should be noted here in passing that Photius is in a very grave error when he does not blush to assert that nothing is found in Saint Clement to prove the Saviour's divinity. He would surely never have spoken so, had he attended to the words we have just adduced, in which the holy Pontiff lays it down as certain and settled that in Jesus Christ the divinity dwells together with the humanity.
(printed under page 80)
(100) ‹anchor: not visible in the foot image› · call in col 161
Epistola 2, cap. 1.
Epistle 2, ch. 1.
(printed under page 80)
(1) ‹anchor: not visible in the foot image› · call in col 161
Ibid., cap. 9.
Ibid., ch. 9.
(printed under page 80)
(2) ‹anchor: not visible in the foot image› · call in col 161
Hoc est, cum esset Deus. Spiritus enim vocabulum saepe apud antiquos divinam naturam sonare praefatione generali in novissimam operum S. Hilarii Pictav. editionem num. 62 et 63 pluribus exemplis demonstratum est a Coutantio nostro; unde illud Augustini epist. 140, n. 11, ad Clementis mentem magis accommodatum exscribimus: Verbum caro factum est, et habitavit in nobis; reddite vicem, et efficimini Spiritus et habitate in illo: quasi diceret, Verbum cum esset spiritus, seu Deus, caro factum est, naturam suscipiendo humanam; reddite vicem, et qui caro estis, efficimini quodam modo Spiritus ac Deus, naturam induendo divinam, et habitate in Deo.]
That is, since he was God. For that the word Spirit often signifies the divine nature among the ancients has been shown by many examples by our Coustant in the general preface to the latest edition of the works of St. Hilary of Poitiers, nos. 62 and 63; whence we transcribe that saying of Augustine, epistle 140, n. 11, as better suited to Clement's meaning: The Word was made flesh, and dwelt among us; make a return, and become Spirit, and dwell in him: as though he said, The Word, though he was spirit, that is, God, was made flesh by taking up human nature; make a return, and you who are flesh, become in a certain manner Spirit and God by putting on the divine nature, and dwell in God.]
(printed under page 80)
(3) ‹anchor: patronum et auxiliatorem› · call in col 161
Salutare nostrum invenimus Jesum Christum, Pontificem oblationum nostrarum, infirmitatis nostrae patronum et auxiliatorem. Epist. 1 Clem., cap. 36.
We have found our salvation, Jesus Christ, the High Priest of our offerings, the patron and helper of our weakness. Clement, Epistle 1, ch. 36.
(printed under page 80)
(4) ‹anchor: Hinc Eusebius› · call in col 161
Lib. III Hist. eccles., cap. 38.
Ecclesiastical History, book III, ch. 38.
(printed under page 80)
Page
- running head: 161 PROŒMIA VARIOR⟨UM⟩ (the head runs across the page and is cut by the column crop)
- marginal letters: A ‹hostibus fidenter objecit›; B ‹Arianos, Filium Dei exstitisse›; C ‹repullulat; per hunc voluit›; D ‹In secunda epistola non minus›
- old-edition numerals: (none)
- other: the whole column is editors' prose (Lumper), set as this unit's text. Foot-note calls (99), (100), (1), (2), (3), (4) removed; the foot notes (99), (100), (1), (2 begun) at the page foot are not set here. The run-in italic sub-caption "Beneficia Verbi incarnati circa homines. —" is set on its own line; in print the paragraph continues on the same line. Column ends mid-sentence at "humilia". Several c's print like e in this scan (clarius, circa, incarnati); read as c, not recorded as misprints.
sentire de nostra salute, et de illo, qui hujus salutis est auctor. Docet insuper nos peccare, si nescimus unde et quomodo vocati sumus, et a quo, et in quem locum; et quanta sustinuit Jesus Christus pati propter nos. En maxima beneficia, quae a divino hoc Salvatore, ut tradit sanctus Clemens, recepimus! Lucem nobis largitus est: tanquam pater filios nos appellavit; pereuntes nos servavit. Miseratus est nos, et visceribus commotus, salvos fecit, cum in nobis multum errorem ac interitum spectasset; nec habere nos ullam spem salutis, nisi eam, quae ab ipso. Vocavit enim nos, qui non eramus, et voluit, a nihilo esse nos. Hic aperte tradit Clemens, quod Augustinus postea frequens docuit, vocatos nos a Deo, cum nulla in nobis merita, imo et multa demerita conspexisset.
to think of our salvation, and of Him Who is the author of this salvation. He teaches besides that we sin if we do not know whence and how we have been called, and by whom, and into what place; and how great things Jesus Christ endured to suffer on our account. Behold the very great benefits which we have received from this divine Saviour, as Saint Clement hands down! He bestowed light upon us: as a father He called us sons; He saved us when we were perishing. He had pity on us, and, moved in His inmost heart, He saved us, when He had beheld in us much error and ruin; and that we had no hope of salvation except that which is from Him. For He called us who were not, and willed that from nothing we should be. Here Clement openly hands down what Augustine afterwards frequently taught, that we were called by God when He had perceived in us no merits, nay rather even many demerits.
Miseria hominis ante incarnationem. — Verba haec mirifice ostendunt maximam hominis miseriam ante incarnationem, extremamque, qua detinebatur, necessitatem medicinalis gratiae Salvatoris; tradit etiam paulo inferius, gentiles ante incarnationem Jesu Christi ita mente captos fuisse, ut adorarent lapides, lignum, aurum, argentum, atque aes, opera hominum; insuper quod tota eorum vita nil aliud erat quam mors: et tenebris, et caligine obvolvebantur; quod Ecclesia paucis constabat fidelibus, ac populo circumdabatur ingrato, et beneficiorum Dei immemori. Quae quidem de idolorum cultoribus intelligenda sunt; quippe ante incarnationem ad Ecclesiam non spectabant, et Deum ignorabant. Quod dixit (Scriptura), ait Pater iste, laetare, quae non paris, nos dixit: Sterilis quippe erat Ecclesia nostra, antequam dati essent liberi. Igitur inferri nequit, ante incarnationem neminem justum adfuisse. Sic et Christus, egregie concludit ipse, voluit servare pereuntia, et multos servavit, dum venit, dumque nos jam pereuntes vocavit.
The misery of man before the incarnation. — These words wonderfully show the very great misery of man before the incarnation, and the extreme need, by which he was held, of the healing grace of the Saviour; he also hands down a little lower that the gentiles before the incarnation of Jesus Christ were so bereft of mind that they adored stones, wood, gold, silver and bronze, the works of men; moreover that their whole life was nothing else than death: and they were wrapped in darkness and in gloom; that the Church consisted of few faithful, and was surrounded by a people ungrateful and unmindful of the benefits of God. Which things indeed are to be understood of the worshippers of idols; for before the incarnation they did not belong to the Church, and were ignorant of God. What it said (the Scripture), this Father says, Rejoice, you who do not bear, it said of us: for our Church was barren before children were given. Therefore it cannot be inferred that before the incarnation there was no just man. So also Christ, he himself excellently concludes, willed to save the things that were perishing, and saved many, when He came, and when He called us who were already perishing.
Animadvertere hic oportet cum nostro pio auctore, debere nos veros, germanosque grati animi sensus erga Salvatorem enutrire. Confitebimur autem illum faciendo, quae dicit, et mandata illius non spernendo; nec solum labiis eum honorando, sed ex toto corde, ex tota mente. Non modo igitur, ait sanctus hic pontifex, ipsum vocemus Dominum, id enim non salvabit nos; sed in operibus ipsum confiteamur; in diligendo alii alios, in non adulterando,
It is fitting here to observe with our pious author that we ought to nourish true and genuine feelings of a grateful mind towards the Saviour. Now we shall confess Him by doing what He says, and by not spurning His commandments; and by honouring Him not with the lips only, but with the whole heart, with the whole mind. Let us therefore not only, this holy pontiff says, call Him Lord, for that will not save us; but let us confess Him in works; in loving one another, in not committing adultery,
Editors' notes and page, col. 162
Footnotes
(5) ‹anchor: gratiae Salvatoris› · call in col 162
Epist. 2, cap. 1.
Epistle 2, ch. 1.
(printed under page 80)
(6) ‹anchor: ait Pater iste› · call in col 162
Epist. 2. cap. 2.
Epistle 2, ch. 2.
(printed under page 80)
(7) ‹anchor: pereuntes vocavit› · call in col 162
Clem. Rom., ep. 2, cap 2.
Clement of Rome, epistle 2, ch. 2.
(printed under page 80)
(8) ‹anchor: sanctus hic pontifex› · call in col 162
Idem, ibid., cap. 3.
The same, ibid., ch. 3.
(printed under page 80)
Page
- running head: ⟨PRO⟩OEMIA VARIORUM. 162 (the head runs across the page and is cut by the column crop)
- marginal letters: A ‹sentire de nostra salute›; B ‹Miseria hominis ante incarnationem›; C ‹iste (6), laetare, quae non paris›; D ‹enim non salvabit nos›
- old-edition numerals: (none)
- other: the whole column is editors' prose (Lumper), set as this unit's text; it is NOT a facing version. Foot-note calls (5), (6), (7), (8) removed; the page foot under this column carries the end of note (2) and notes (3)–(8), not set here. The run-in italic sub-caption "Miseria hominis ante incarnationem. —" is kept inline with its paragraph, as printed and as in the rest of the unit (Q2: it had been set on its own line). Column begins mid-sentence and ends mid-sentence at "adulterando,".
neque obtrectando invicem, neque aemulando; sed vivendo in continentia, misericordia, et bonitate, etc. Haec agendo acceptorum beneficiorum memores erimus vere, sicuti Christianos decet.
nor in disparaging one another, nor in being envious; but in living in continence, mercy, and goodness, etc. By doing these things we shall truly be mindful of the benefits received, as befits Christians.
Jesus Christus non fuit homo phantasticus, sed verus, quamvis non purus. —
Jesus Christ was not a phantasmal man, but a true one, although not a mere one. —
In prima sua epistola sanctus Clemens Jesu Christo carnem, sanguinem, et animam manifeste attribuit. In charitate, inquit, assumpsit nos Dominus Deus noster ex voluntate Dei, sanguinem suum pro nobis tradidit, et carnem pro carne nostra, et animam pro animabus nostris.
In his first epistle Saint Clement manifestly attributes to Jesus Christ flesh, blood, and soul. In charity, he says, the Lord our God took us up; by the will of God He delivered up His blood for us, and His flesh for our flesh, and His soul for our souls.
Christus pro omnibus mortuus. —
Christ died for all. —
Sanguinem Christi pro totius mundi salute effusum esse, quin ab hac gratia mortalium ullus excipiatur, sanctus hic pontifex diserte affirmat: Fixis oculis, respiciamus in sanguinem Christi, cernamusque, quam pretiosus sit ejus sanguis, qui propter nostram salutem effusus toti mundo poenitentiae gratiam attulit.
That the blood of Christ was poured out for the salvation of the whole world, without any mortal being excepted from this grace, this holy pontiff expressly affirms: With fixed eyes let us look upon the blood of Christ, and let us perceive how precious is His blood, which, poured out for our salvation, brought the grace of repentance to the whole world.
Jesus Christus judex vivorum et mortuorum. Aeternitas suppliciorum et praemiorum. Meritum et necessitas bonarum actionum. —
Jesus Christ the judge of the living and the dead. The eternity of punishments and rewards. The merit and necessity of good actions. —
Sanctus Clemens Jesum Christum appellat quoque judicem vivorum et mortuorum, item poenarum aeternitatem clarissimo testimonio affirmat, dum ad Corinthios scribit: Facientes enim Christi voluntatem, requiem inveniemus. Sin minus: nihil nos ab aeterno supplicio eripiet, si mandata illius contemnamus;... quid vobis videtur? qui incorruptionis certamen corruperit, quid patietur? De iis enim, qui sigillum non servaverunt, ait: Vermis eorum non exstinguetur. Itaque fratres mei, alibi scribit, omnino ne vacillemus, sed sperantes sustineamus, ut et mercedem reportemus. Fidelis enim est, qui pollicitus est, se unicuique retributurum operum retributiones. Si ergo fecerimus justitiam coram Deo, in regnum ingrediemur, et accipiemus promissiones, quas « auris non audivit, nec oculus vidit, quaeque in cor hominis non ascenderunt. »
Saint Clement also calls Jesus Christ the judge of the living and the dead, and likewise affirms the eternity of punishments by a most clear testimony, when he writes to the Corinthians: For by doing the will of Christ we shall find rest. But if not: nothing will snatch us from eternal punishment, if we despise His commandments;... what does it seem to you? he who has corrupted the contest of incorruption, what will he suffer? For of those who have not kept the seal he says: Their worm shall not be quenched. Therefore, my brethren, he writes elsewhere, let us by no means waver, but let us endure in hope, that we may also carry off the reward. For He is faithful Who has promised that He will render to each one the recompenses of his works. If therefore we have done justice before God, we shall enter into the kingdom, and shall receive the promises, which "ear has not heard, nor eye seen, and which have not ascended into the heart of man."
Verba faciens sanctus Clemens de gratiis quas veteres patriarchae consecuti sunt, aperte docet, has omnes Deum gratis largitum fuisse, et horum virorum meritis, ac bonis operibus tribui non posse. Ii ergo omnes, ait ille, gloriam et amplitudinem consecuti sunt, non per se ipsos, aut opera sua, aut justas actiones, quas fecerunt, sed per voluntatem ejus. Ex quibus praemissis hanc infert illationem: Et nos igitur ex voluntate illius, scil. Dei, in Christo Jesu vocati, non per nosmetipsos justi efficimur; neque per sapientiam nostram, aut intelligentiam, aut pietatem, aut opera, quae in cordis sanctitate operati sumus; sed per fidem, per
Speaking of the graces which the ancient patriarchs obtained, Saint Clement openly teaches that God bestowed all these freely, and that they cannot be attributed to the merits and good works of these men. They all therefore, he says, obtained glory and greatness, not through themselves, or their works, or the just actions which they did, but through His will. From which premisses he draws this inference: And we therefore, called by His will, namely God's, in Christ Jesus, are made just not through ourselves; nor through our wisdom, or understanding, or piety, or the works which we have wrought in holiness of heart; but through faith, through
Editors' notes and page, col. 163
Footnotes
(21) ‹anchor: Vermis eorum non exstinguetur› · call in col 163
Isai. LXVI, 24.
Isaiah 66:24. [Scripture reference, superscript call; numeral small and read as 21.]
(printed under page 81)
(22) ‹anchor: non ascenderunt› · call in col 163
Isai. LXIV, 4; et I Cor. II, 9.
Isaiah 64:4; and 1 Corinthians 2:9. [Scripture reference, superscript call; numeral small and read as 22.]
(printed under page 81)
(9) ‹anchor: not visible in the foot image› · call in col 163
Clem. Rom., epist. 2, cap. 4.
Clement of Rome, epistle 2, ch. 4.
(printed under page 81)
(10) ‹anchor: not visible in the foot image› · call in col 163
Idem, ep. 1, cap. 49.
The same, epistle 1, ch. 49.
(printed under page 81)
(11) ‹anchor: not visible in the foot image› · call in col 163
Idem, ibid., cap. 7.
The same, ibid., ch. 7.
(printed under page 81)
(12) ‹anchor: vivorum et mortuorum› · call in col 163
Epist. 2, cap. 1.
Epistle 2, ch. 1.
(printed under page 81)
(13) ‹anchor: ad Corinthios scribit› · call in col 163
Ibid., cap. 6 et 7.
Ibid., chs. 6 and 7.
(printed under page 81)
(14) ‹anchor: alibi scribit› · call in col 163
Epist. 2, cap. 11.
Epistle 2, ch. 11.
(printed under page 81)
(15) ‹anchor: ait ille› · call in col 163
Epist. 1, cap. 32.
Epistle 1, ch. 32.
(printed under page 81)
(16) ‹anchor: infert illationem› · call in col 163
Ibid.
Ibid.
(printed under page 81)
Page
- running head: 163 AD S. CLEMENTEM I ⟨…⟩ (the head runs across the page and is cut by the column crop)
- marginal letters: A ‹neque obtrectando invicem›; B ‹hic pontifex diserte affirmat›; C ‹ruperit, quid patietur?›; D ‹tudinem consecuti sunt›
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- other: the whole column is editors' prose (Lumper), set as this unit's text. Foot-note calls (9)–(16) removed; call (16) is printed with a damaged 6. Two superscript scripture calls removed: 22 after "exstinguetur" (foot: Isai. LXVI, 24) and 23 after "ascenderunt" (foot: Isai. LXIV, 4; et I Cor. II, 9); these references stand at the page foot, not in parentheses in the text, so they are not set in the source line nor added to the English. Foot notes (9)–(13) under this column are not set here. Three run-in italic sub-captions are set on their own lines; in print each paragraph continues on the same line. "Dominus Deus noster" is read as printed. "decet" (line 4) prints with a blurred c; read as c. Column begins and ends mid-sentence ("per fidem, per").
quam cunctos, qui unquam justi fuerunt, justificavit. Sanctus Pater tradit hic conjunctim egregias tres veritates; primo nostram vocationem ad fidem esse gratuitam ex parte Dei, cum sit effectus bonae voluntatis suae, ac misericordiae erga nos: Καὶ ἡμεῖς οὖν διὰ θελήματος αὐτοῦ κληθέντες.
which He has justified all who were ever just. The holy Father here hands down three excellent truths together; first, that our calling to faith is gratuitous on God's part, since it is the effect of His good will and of His mercy towards us: And we therefore, having been called through His will.
Secundo omnes conatus humanos, et ipsa etiam pietatis opera, si in se ipsis spectentur, et sejuncta a fide, per quam vivificantur, nequaquam sufficere ad justificationem promerendam: Οὐ δι' ἑαυτῶν δικαιούμεθα, οὐδὲ διὰ τῆς ἡμετέρας σοφίας, ἢ συνέσεως, ἢ εὐσεβείας, ἢ ἔργων ὧν κατειργασάμεθα ἐν ὁσιότητι καρδίας.
Secondly, that all human efforts, and even the very works of piety, if they are regarded in themselves and separated from the faith through which they are made alive, by no means suffice for meriting justification: Not through ourselves are we justified, nor through our own wisdom, or understanding, or piety, or works which we have wrought in holiness of heart.
Tertio per fidem nos justos effici, et fidem hanc omni tempore ad salutem necessariam fuisse; quippe per hanc Deus justificavit cunctos qui unquam justi fuerunt: Ἀλλὰ διὰ τῆς πίστεως, δι' ἧς πάντας τοῦ ἀπ' αἰῶνος ὁ παντοκράτωρ Θεὸς ἐδικαίωσεν.
Thirdly, that we are made just through faith, and that this faith has been necessary for salvation at every time; for through it God has justified all who were ever just: But through faith, through which the almighty God has justified all those from the beginning of the age.
Fatendum nihilominus est, in allato textu nonnulla verba haberi, quae possent lectorem morari, nisi perfecte calleat vera sancti Clementis principia. Haec autem verba haud ita perspicua sunt, quae sequuntur: Opera, quae in cordis sanctitate (ἐν ὁσιότητι τῆς καρδίας) operati sumus! Ex quibus inferre quis potest, sanctum hunc pontificem rejicere meritum bonorum operum. Immerito autem hanc illationem quis inferret; et hoc esset recedere a mente sancti Pontificis, qui non in uno loco et meritum et necessitatem bonorum operum fatetur. Quid igitur faciemus, fratres? sanctus ait ille post allata superius verba; cessabimus a bonis operibus, et charitatem derelinquemus? Neutiquam hoc a nobis fieri permittat Dominus; sed cum diligentia et alacritate festinemus omne opus perficere..... videamus, quod in bonis operibus ornati fuerint omnes justi. Et ipse ergo Dominus, cum se operibus decorasset, gavisus est. Habentes itaque hoc exemplar, impigre ad voluntatem ejus accedamus; ex totis viribus nostris operemur opus justitiae. Et paucis interjectis, sic concludit: Oportet ergo nos ad bonum faciendum prompto animo esse: ex hoc enim omnia constant. Sufficiant haec, ut omnibus innotescat, quid sanctus Clemens senserit de merito et necessitate bonorum operum. Caeterum quando dicit, nos per bona opera non venire ad justificationem, id unice intendit, bona pietatis opera in se ipsis accepta, et fidei spiritu destituta, sicuti superius diximus, operari non posse nostram justificationem, et ex sola fide, qua opera nostra vivificantur, effectum hunc posse exspectari. Hoc pacto sanctus Pontifex satis superque comprobat excellentiam, et efficaciam fidei Christianae.
It must nevertheless be confessed that in the text adduced there are some words which could detain the reader, unless he is perfectly versed in the true principles of Saint Clement. Now these words which follow are not so clear: The works which we have wrought in holiness of heart (in the holiness of the heart)! From which someone can infer that this holy pontiff rejects the merit of good works. But anyone would draw this inference undeservedly; and this would be to depart from the mind of the holy Pontiff, who in more than one place confesses both the merit and the necessity of good works. What then shall we do, brethren? that holy man says after the words adduced above; shall we cease from good works, and abandon charity? May the Lord by no means permit this to be done by us; but with diligence and eagerness let us hasten to accomplish every work..... let us see that all the just have been adorned in good works. And the Lord Himself therefore, when He had adorned Himself with works, rejoiced. Having therefore this pattern, let us approach His will without sloth; with all our strength let us work the work of justice. And, a few things intervening, he concludes thus: We ought therefore to be of ready mind for doing good: for from this all things stand. Let these things suffice, that it may become known to all what Saint Clement thought concerning the merit and necessity of good works. For the rest, when he says that we do not come to justification through good works, he intends only this, that good works of piety taken in themselves, and destitute of the spirit of faith, as we said above, cannot work our justification, and that this effect can be expected from faith alone, by which our works are made alive. In this way the holy Pontiff more than sufficiently proves the excellence and efficacy of the Christian faith.
Editors' notes and page, col. 164
Footnotes
(17) ‹anchor: superius verba› · call in col 164
Ibid., cap. 33.
Ibid., ch. 33.
(printed under page 81)
(18) ‹anchor: sic concludit› · call in col 164
Ibid., cap. 34.
Ibid., ch. 34.
(printed under page 81)
Page
- running head: ⟨AD S.⟩ CLEMENTEM I PAPAM 164 (the head runs across the page and is cut by the column crop)
- marginal letters: A ‹quam cunctos, qui unquam justi›; B ‹quippe per hanc Deus justificavit›; C ‹Quid igitur faciemus, fratres?›; D ‹nos per bona opera non venire›
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§ III. De resurrectione.
§ III. On the resurrection.
Resurrectio carnis. —
The resurrection of the flesh. —
De resurrectione corporum expressis terminis loquitur sanctus Clemens. Ut possimus facile veritati huic fidem praestare, utitur sanctus hic pontifex in epistola prima aliquibus similitudinibus, quae humiles sunt, et minus peritorum captum non superant. Primo id probat ex ipsa resurrectione Salvatoris, ac dicit Jesum Christum ostendisse nobis in sua resurrectione primitias resurrectionis nostrae. Secundo probat hoc ducta paritate a nocte et die sibi invicem succedentibus; tertio ex quotidiana experientia, qua conspicimus arida, et nuda semina in terram jacta, magna providentiae Domini virtute exsurgere, ac fructum proferre.
Saint Clement speaks of the resurrection of bodies in express terms. That we may easily be able to give credence to this truth, this holy pontiff uses in the first epistle certain similitudes, which are lowly and do not exceed the grasp of the less skilled. First he proves it from the very resurrection of the Saviour, and says that Jesus Christ showed us in His own resurrection the first-fruits of our resurrection. Secondly he proves this by a parallel drawn from night and day succeeding one another; thirdly from daily experience, by which we see dry and bare seeds cast into the earth rise up by the great power of the Lord's providence and bring forth fruit.
Fabulosa historia phoenicis.—
The fabulous story of the phoenix.—
Quarto ex fabulosa historia phoenicis. In orientalibus locis, scilicet in Arabia, tradit sanctus Clemens, est avis ista, quae vocatur phoenix, quae singularis et unigena existens annos vivit quingentos. Cum jam morte dissolvenda est, loculum sibi conficit e thure, myrrha et reliquis aromatibus, quem loculum completo tempore ingreditur et obit. Ex carne ejus putrefacta vermis nascitur quidam, qui animalis defuncti humore nutritus plumescit, et alia phoenix omnium oculis apparet. Nonnullas alias miras circumstantias recitat de phoenice sanctus Clemens, quae sicuti modo allatae commentitiae sunt. Erravit ergo Pontifex, dum hujusmodi historiae plenam fidem adhibuit; caeterum erravit cum plerisque spectatissimis auctoribus vetustis, Christianis aeque ac gentilibus.
Fourthly from the fabulous story of the phoenix. In eastern places, namely in Arabia, Saint Clement hands down, there is that bird which is called the phoenix, which, being single and the only one of its kind, lives five hundred years. When it is now to be dissolved by death, it makes for itself a coffin of frankincense, myrrh and the other spices, which coffin, the time being fulfilled, it enters and dies. From its putrefied flesh a certain worm is born, which, nourished by the moisture of the dead animal, grows feathers, and another phoenix appears before the eyes of all. Saint Clement recounts some other wonderful circumstances about the phoenix, which, like those just adduced, are fictitious. The Pontiff therefore erred when he gave full credence to a story of this kind; yet he erred with very many highly esteemed ancient authors, Christian as well as gentile.
Quinto tandem sanctus Pontifex probat resurrectionem mortuorum iis Scripturae locis, in quibus sermo est de hac veritate, iisque utitur aptissime ad fidem et spem super hunc articulum in nobis excitandum. Deus, qui ne mentiamur praecepit, egregie ait ille, multo magis non mentitur. Nihil quippe Deo impossibile, praeterquam mentiri. Exsuscitetur itaque in nobis fides ejus, concludit ipse, et cogitemus quod omnia ipsi propinqua sint. In verbo magnificentiae suae constituit omnia, et in verbo potest illa evertere. Cum voluit, atque ut voluit, omnia condidit: neque quidquam ab eo decretum praeteribit: universa coram ipso sunt, nihilque consilium ejus latet. Hac doctrina, veritas de qua agimus, mea opinione evidentissime comprobata est. Impossibile est hujus argumenti vim non sentire; Deus in Scripturis suis corporum resurrectionem spondet; sed Deus mentiri nequit, quia ipse Veritas est ex una parte; ex
Fifthly and lastly the holy Pontiff proves the resurrection of the dead by those places of Scripture in which there is discourse of this truth, and he uses them most aptly for arousing in us faith and hope upon this article. God, Who has commanded us not to lie, that man excellently says, much more does not lie. For nothing is impossible to God except to lie. Let faith in Him therefore be aroused in us, he himself concludes, and let us consider that all things are near to Him. By the word of His magnificence He established all things, and by a word He can overturn them. When He willed, and as He willed, He made all things: nor will anything decreed by Him pass away: all things are before Him, and nothing is hidden from His counsel. By this teaching the truth of which we are treating has, in my opinion, been most evidently proved. It is impossible not to feel the force of this argument; God in His Scriptures promises the resurrection of bodies; but God cannot lie, because He Himself is Truth, on the one side; on
Editors' notes and page, col. 165
Footnotes
(19) ‹anchor: not visible in the foot image› · call in col 165
Dies et nox nobis resurrectionem declarant: cubat nox? exsurgit dies; dies abit? nox advenit. Videamus fruges: seminatio grani quomodo fiat. Exiit seminator, et jecit semen in terram, jactisque seminibus, quae arida et nuda ceciderunt in terram, dissolvuntur; deinde ea ex dissolutione, magna Domini providentiae potestas resuscitat; atque ex uno fructum pluribus auctum profert. Epist. 1, cap. 24.
Day and night declare the resurrection to us: does the night lie down? the day rises; does the day depart? the night comes on. Let us look at the crops: how the sowing of the grain is done. The sower went out and cast the seed into the earth, and the seeds once cast, which fell dry and bare into the earth, are dissolved; then from that dissolution the great power of the Lord's providence raises them up, and from one brings forth fruit increased to many. Epistle 1, ch. 24.
(printed under page 82)
(20) ‹anchor: not visible in the foot image› · call in col 165
Ibid., cap. 25.
Ibid., ch. 25.
(printed under page 82)
(21) ‹anchor: aeque ac gentilibus› · call in col 165
Tillemont, tom. II, Mémoires pour servir à l'Histoire ecclés , pag. 117, observat, S. Cyrillum Hierosolymitanum inter caeteros hoc usum fuisse divi Clementis loco; absque eo, quod illum erroris insimulet: quod quidem peregit in sua Cathes. 18.
Tillemont, vol. II, Mémoires pour servir à l'Histoire ecclésiastique, p. 117, observes that St. Cyril of Jerusalem, among others, made use of this passage of the divine Clement, without charging him with error; which he did in his Catechesis 18.
(printed under page 82)
(22) ‹anchor: egregie ait ille› · call in col 165
Epist. 1 Clement.cap. 27.
Clement, Epistle 1, ch. 27.
(printed under page 82)
(23) ‹anchor: omnia condidit› · call in col 165
Quando vult et quomodo vult, omnia faciet.
When he wills and as he wills, he will do all things.
(printed under page 82)
Page
- running head: 165 PROŒMIA VARIOR⟨UM⟩ (the head runs across the page and is cut by the column crop; the 5 of the column number is damaged)
- marginal letters: A ‹Resurrectio carnis. — De resurrectione›; B ‹Fabulosa historia phoenicis›; C ‹ctoribus vetustis, Christianis›; D ‹doctrina, veritas de qua agimus›
- old-edition numerals: (none)
- other: the whole column is editors' prose (Lumper), set as this unit's text. Foot-note calls (19)–(23) removed; foot notes (19), (20), (21 begun) under this column are not set here. Two run-in italic sub-captions are set on their own lines; in print each paragraph continues on the same line. Several letters are blurred in this scan (Resurrectio, phoenix, plenam, caeterum, sint); read from context of the visible shapes, none recorded as a misprint. Column ends mid-sentence at "ex".
altera vero omnipotens est, ut quae promisit, adimpleat: ergo absque ulla controversia corpora nostra resurgent. Argumentum hoc, dicam iterum, cujusque increduli pervicaciam expugnat.
the other side He is omnipotent, so as to fulfil what He has promised: therefore without any controversy our bodies will rise again. This argument, I shall say again, overcomes the obstinacy of any unbeliever.
In propria carne mortui resurgent.—
The dead will rise again in their own flesh.—
In secunda vero epistola expresse asserit, quod in propria carne nostra resurgemus, proprio nostro corpore bonorum operum mercedem recipiemus. Nos in hac carne, ἐν ταύτῃ τῇ σαρκὶ, mercedem recipiemus. Summa in parvo hoc textu praecisio reperitur, et nulli tergiversationi locus remanet.
In the second epistle, however, he expressly asserts that we shall rise again in our own flesh, [and] shall receive the reward of good works in our own body. We in this flesh, in this flesh, shall receive the reward. The utmost precision is found in this small text, and no room remains for any evasion.
§ IV. De hierarchia ecclesiastica.
§ IV. On the ecclesiastical hierarchy.
Plurima haud levis momenti tradit vetustus hic Pater circa ecclesiasticum ordinem. Primo vult omnia in Ecclesia ordinate fieri. Cuncta, inquit ille, ordine debemus facere, quae nos Dominus jussit peragere: statutis temporibus oblationes et officia perfici, neque temere vel inordinate fieri praecepit, sed praefinitis temporibus et horis: ubi etiam et a quibus celebrari vult, ipse sua excellentissima voluntate definivit, ut pure et sancte omnia facta in beneplacito, accepta essent voluntati ejus. Semper igitur in Ecclesia pro celebratione divini sacrificii assignata fuerunt loca, tempora ac personae.
This ancient Father hands down very many things of no slight moment concerning ecclesiastical order. First he wishes all things in the Church to be done in an orderly way. We ought, he says, to do in order all the things which the Lord has commanded us to perform: He has enjoined that oblations and offices be accomplished at appointed times, and be done not rashly or disorderly, but at predetermined times and hours: where also and by whom He wishes them to be celebrated, He Himself has defined by His most excellent will, so that all things, done purely and holily in good pleasure, might be acceptable to His will. Always therefore in the Church places, times and persons have been assigned for the celebration of the divine sacrifice.
Magis autem instat, quoad ecclesiasticam subordinationem: Summo quippe sacerdoti, ait ille, sua munia tributa sunt, et sacerdotibus locus proprius assignatus est, et levitis sua ministeria incumbunt; homo laicus, λαϊκὸς ἄνθρωπος, praeceptis laicis constringitur. Ex quibus concludit: Unusquisque vestrum, fratres, in statu suo gratias Deo habeat, in bona conscientia degens, non transgrediens praescriptam muneris sui regulam, in honestate. Consideremus eos, habet ipse alibi, qui sub ducibus nostris merent, quam ordinate, quam strenue, quam submisse imperata exsequantur. Non omnes sunt praefecti, neque tribuni, neque centuriones, neque quinquaginta militum praefecti, neque consequentium graduum; sed unusquisque in suo ordine ab imperatore et ducibus mandata peragit. Hinc conjicimus qualis esset primis Ecclesiae temporibus subordinatio, in ministerio et ecclesiasticis dignitatibus; episcopi scilicet eminebant super simplices sacerdotes, sacerdotes vero super diaconos, et generatim clerici super laicos.
But he presses more strongly as regards ecclesiastical subordination: For to the high priest, he says, his own duties have been assigned, and to the priests their proper place has been allotted, and upon the Levites their own ministries are incumbent; the lay man, the lay man, is bound by the lay precepts. From which he concludes: Let each one of you, brethren, give thanks to God in his own station, living in good conscience, not transgressing the prescribed rule of his office, in seemliness. Let us consider those, he himself has elsewhere, who serve under our leaders, how orderly, how vigorously, how submissively they carry out what is commanded. Not all are prefects, nor tribunes, nor centurions, nor commanders of fifty soldiers, nor of the grades that follow; but each one in his own rank performs the things commanded by the emperor and the leaders. Hence we gather what the subordination was in the first times of the Church, in the ministry and the ecclesiastical dignities; namely, the bishops stood above the simple priests, the priests above the deacons, and in general the clergy above the laity.
Missio apostolorum et episcoporum, qui in illorum locum suffecti sunt. —
The mission of the apostles and of the bishops who were appointed in their place. —
Quoniam de ecclesiastico ordine loquimur, id in medium afferre possumus, quod docet sanctus Clemens circa missionem apostolorum
Since we are speaking of ecclesiastical order, we can bring forward what Saint Clement teaches concerning the mission of the apostles
Editors' notes and page, col. 166
Footnotes
(24) ‹anchor: not visible in the foot image› · call in col 166
Epist. 2, cap. 9.
Epistle 2, ch. 9.
(printed under page 82)
(25) ‹anchor: not visible in the foot image› · call in col 166
Epist. 1, cap. 40.
Epistle 1, ch. 40.
(printed under page 82)
(26) ‹anchor: ait ille› · call in col 166
Ibid.
Ibid.
(printed under page 82)
(27) ‹anchor: Ex quibus concludit› · call in col 166
Ibid., cap. 41.
Ibid., ch. 41.
(printed under page 82)
(28) ‹anchor: ipse alibi› · call in col 166
Ibid., cap. 37.
Ibid., ch. 37.
(printed under page 82)
Page
- running head: ⟨PRO⟩ŒMIA VARIORUM. 166 (the head runs across the page and is cut by the column crop)
- marginal letters: A ‹altera vero omnipotens est›; B ‹ordine debemus facere›; C ‹constringitur. Ex quibus concludit›; D ‹super laicos.›
- old-edition numerals: (none)
- other: the whole column is editors' prose (Lumper) with Greek quoted inline, set as this unit's text; it is NOT a facing version. Foot-note calls (24)–(28) removed; the foot under this column carries the end of note (21) and notes (22)–(28), not set here. Two run-in italic sub-captions are set on their own lines; in print each paragraph continues on the same line. The last word is split at the column break (apo- | stolorum); completed from the first line of column 167 and set whole here. UNSURE: the accent on σαρκί before the comma (acute read; could be grave). "merent" is as printed.
et episcoporum, qui ipsos sunt subsecuti. Dicit ergo quod apostoli nobis evangelizaverant a Domino Jesu Christo missi, et Jesus Christus a Deo missus; ideoque est missus Jesus Christus a Deo, et apostoli a Christo; utraque autem missio facta est ordinatim ex voluntate Dei. Insuper quod apostoli acceptis mandatis, et certo persuasi per resurrectionem Domini nostri Jesu Christi, et in fide confirmati per verbum Dei, cum sancti Spiritus plenitudine ac securitate egressi sunt, annuntiantes adventurum esse regnum Dei: praedicantes igitur, tandem concludit, per regiones et urbes, primitias earum spiritu cum probassent, in episcopos et diaconos eorum qui credituri erant, constituerunt. Neque hoc novum, addit sanctus pontifex: a multis enim temporibus de episcopis et diaconis scriptum fuerat; sic enim alicubi dicit Scriptura: Constituam episcopos eorum in justitia et diaconos eorum in fide. Ex Isaiae cap. LX, versu 17, videtur textus iste excerptus, ubi quid simile legitur; alii autem illum ex aliquo apocrypho libro exscriptum putant.
and of the bishops who followed them. He says therefore that the apostles had preached the gospel to us, sent by the Lord Jesus Christ, and Jesus Christ sent by God; and so Jesus Christ was sent by God, and the apostles by Christ; and each mission was made in an orderly way by the will of God. Moreover that the apostles, having received commands, and being made fully certain through the resurrection of our Lord Jesus Christ, and confirmed in faith through the word of God, went forth with the fullness and assurance of the Holy Spirit, announcing that the kingdom of God was about to come: preaching therefore, he at length concludes, through regions and cities, when they had tested their first-fruits by the spirit, they appointed them as bishops and deacons of those who were going to believe. Nor was this new, the holy pontiff adds: for from many ages it had been written concerning bishops and deacons; for thus the Scripture says somewhere: I will appoint their bishops in justice and their deacons in faith. This text seems to be excerpted from Isaiah, chapter LX, verse 17, where something similar is read; but others think it was copied out of some apocryphal book.
Paucis interjectis de injustis bonorum pastorum depositionibus addit sanctus Pontifex, quod apostoli cognoscentes per Dominum nostrum Jesum Christum, quod temporis decursu esset contentio de nomine episcopatus; ob eam causam accepta perfecta cognitione successores sibi constituerunt, et deinceps futurae successionis regulam tradiderunt ut cum illi decessissent, ministerium eorum ac munus alii viri probati exciperent. Constitutos itaque ab illis (prosequitur sanctus Pontifex) vel deinceps ab aliis viris eximiis, consentiente ac comprobante universa Ecclesia; qui inculpate ovili Christi ministraverunt cum humilitate, quiete, nec illiberaliter, quique longo tempore ab omnibus testimonium praeclarum reportarunt, hos putamus officio injuste dejici: neque enim leve erit peccatum, si eos qui citra querelam et sancte offerunt dona, episcopatu privaverimus. Habes modo quae in sancto Clemente memoratu mihi visa fuerunt digna, quoad ordinem sive ecclesiasticam hierarchiam.
After a few things interposed concerning the unjust depositions of good pastors, the holy Pontiff adds that the apostles, knowing through our Lord Jesus Christ that in the course of time there would be contention over the name of the episcopate; for that reason, having received perfect knowledge, appointed successors for themselves, and thereafter handed down a rule of future succession, that when those had departed, other approved men should take up their ministry and office. Those therefore who were appointed by them (the holy Pontiff continues), or afterwards by other eminent men, with the whole Church consenting and approving; who have ministered blamelessly to the fold of Christ with humility, quietly, and not illiberally, and who for a long time have carried off an excellent testimony from all, these we consider to be unjustly cast down from their office: for it will be no light sin if we deprive of the episcopate those who offer the gifts without complaint and holily. You now have the things which seemed to me worthy of mention in Saint Clement as regards order, or the ecclesiastical hierarchy.
Instructio adversus schismaticos. —
Instruction against schismatics. —
Antequam ad morum veritates, quas tradit sanctus Clemens, gradum faciamus, nonnulla, quae schisma respiciunt, sunt hic asserenda. Utquid, scribit ille ad Corinthios, inter nos sunt contentiones, irae, dissensiones, schismata et bellum? nonne unum Deum habemus et unum Christum? atque unus est Spiritus gratiae, qui effusus est super nos (en explicita confessio SS. Trinitatis, et trium in una natura distinctarum Personarum fides) et una vocatio in Christo? cur diducimus et distrahimus membra Christi, et contra
Before we pass to the truths of morals which Saint Clement hands down, some things which regard schism are to be set forth here. Why, he writes to the Corinthians, are there among us contentions, angers, dissensions, schisms and war? Have we not one God and one Christ? and one is the Spirit of grace Who has been poured out upon us (behold an explicit confession of the Most Holy Trinity, and the faith in three Persons distinct in one nature) and one calling in Christ? why do we pull apart and tear asunder the members of Christ, and against
Editors' notes and page, col. 167
Footnotes
(24) ‹anchor: ad Corinthios› · call in col 167
I Cor. XII, 20.
1 Corinthians 12:20. [Scripture reference, superscript call; numeral small and read as 24.]
(printed under page 83)
(29) ‹anchor: not visible in the foot image› · call in col 167
Ibid., cap. 42.
Ibid., ch. 42.
(printed under page 83)
(30) ‹anchor: regulam tradiderunt› · call in col 167
Ibid., cap. 44.
Ibid., ch. 44.
(printed under page 83)
(31) ‹anchor: viri probati exciperent› · call in col 167
Videtur hic S. Clemens innuere ab apostolis ipsis traditam fuisse eam successionis in episcopatu normam, quae prioribus saeculis servabatur, ut scilicet per clerum fieret electio praesentibus ejusdem provinciae episcopis, qui, populo consentiente, illam confirmarent, et electum metropolitanus consecraret. Id tamen non officit, quo minus lapsu temporum mutari haec norma potuerit: cum ea quae ad disciplinam Ecclesiae pertinent, citra fidei periculum mutationi obnoxia esse satis constet.
St. Clement seems here to intimate that the apostles themselves handed down that rule of succession in the episcopate which was kept in the earlier centuries, namely that the election should be made by the clergy in the presence of the bishops of the same province, who, with the people consenting, should confirm it, and the metropolitan should consecrate the one elected. Yet this does not prevent this rule from having been open to change in the lapse of time: since it is well enough established that the things which pertain to the discipline of the Church are liable to change without danger to the faith.
(printed under page 83)
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- running head: 167 AD S. CLEMENTEM I ⟨PAPAM⟩ (the head runs across the page and is cut by the column crop)
- marginal letters: A ‹stolorum et episcoporum, qui ipsos›; B ‹scopis et diaconis scriptum fuerat›; C ‹exciperent (31). Constitutos itaque›; D ‹thios, inter nos sunt contentiones›
- old-edition numerals: (none)
- other: the whole column is editors' prose (Lumper), set as this unit's text. The column's first printed letters are "stolorum", the tail of a word split at the break (apo- | stolorum); the word is set whole at the end of column 161–166's file c166 and not repeated here. Foot-note calls (29), (30), (31) removed; one superscript scripture call removed: 24 after "Corinthios" (foot: I Cor. XII, 20); the reference stands at the page foot, not in parentheses in the text, so it is not set in the source line nor added to the English. Foot notes (29), (30), (31 begun) under this column are not set here. The run-in italic sub-caption is set on its own line; in print the paragraph continues on the same line. Column ends mid-sentence at "et contra".
proprium corpus seditionem facimus, eoque vesaniae devenimus, ut alios aliorum membra esse obliviscamur? Recordamini verborum Domini nostri Jesu; dixit enim: « Vae homini illi per quem scandalum venit! bonum erat ei, si natus non fuisset, quam ut unum ex electis meis scandalizaret: melius erat ut ei mola circumponeretur et in mare demergeretur, quam ut unum de pusillis meis scandalizaret. » Schisma vestrum multos pervertit; multos in animi dejectionem, omnes nos in tristitiam conjecit. Turpia sunt, dilecti, prosequitur sanctus Clemens, ac valde turpia, et Christiana conversatione indigna, audiri firmissimam et antiquam Corinthiorum Ecclesiam propter unum aut alterum hominem contra presbyteros seditionem movere. Atque is rumor non tantum ad nos pervenit, sed ad eos quoque qui a nobis alieni sunt animo et sententia, adeo ut propter vestram insipientiam etiam blasphemiae et convicia nomini Domini inferantur. « Vobis autem periculum creatur, occasionem hisce blasphemiis praebendo. » Haec est imago quam de schismate, et de malis quae inde consequuntur, sanctus iste pontifex depingit. Videamus modo quaenam remedia Corinthiis praescribat ut a spirituali hac contagione liberentur.
our own body do we raise sedition, and come to such a pitch of madness that we forget that we are members one of another? Remember the words of our Lord Jesus; for He said: "Woe to that man through whom scandal comes! it were good for him if he had not been born, rather than that he should scandalize one of My elect: it were better that a millstone were put about him and he were sunk in the sea, than that he should scandalize one of My little ones." Your schism has perverted many; it has cast many into dejection of mind, all of us into sadness. It is shameful, beloved, Saint Clement continues, and exceedingly shameful, and unworthy of Christian conduct, that it should be heard that the most steadfast and ancient Church of the Corinthians, on account of one or two men, is raising sedition against the presbyters. And this report has reached not only us, but also those who are estranged from us in mind and opinion, so that on account of your foolishness even blasphemies and revilings are brought upon the name of the Lord. "But danger is created for yourselves, by affording occasion to these blasphemies." This is the picture which this holy pontiff paints of schism, and of the evils which follow from it. Let us now see what remedies he prescribes for the Corinthians, that they may be freed from this spiritual contagion.
Remedia contra schisma.
Remedies against schism.
Hortatur illos, ut Domino accidant et plangant, orantes eum, ut propitius factus reconcilietur illis, atque in decoram et castam fraterni amoris viam illos reducat. Vult igitur ut humiles se ipsos praebeant non solum Deo, sed et toti terrarum orbi, ut publicam utilitatem peculiaribus eorum commodis praeferant, ac charitatem diligant, divinam scilicet virtutem illam, quae essentialiter est inimica schismati. Vos igitur, dicit insuper, qui seditionis fundamenta jecistis, subditi estote presbyteris, et in poenitentiam corrigimini, flectentes genua cordis vestri; discite subjici, deponentes arrogantem et superbam linguae vestrae jactantiam; melius siquidem vobis est, in ovili Christi parvos, et probatos inveniri, quam altum sapientes e spe illius dejici. Utinam gravis haec veritas vim haberet super illorum animum, qui se ab Ecclesia separant! Caeterum ex hisce eruitur, schismaticos ab Ecclesiae corpore esse divisos, omni adempta salutis spe, quandiu in damnabili hac divisione perstiterint.
He exhorts them to fall down before the Lord and lament, beseeching Him that, being made propitious, He may be reconciled to them, and may lead them back into the seemly and chaste way of brotherly love. He wishes therefore that they show themselves humble not only to God, but also to the whole world, that they prefer the public advantage to their own particular interests, and love charity, namely that divine virtue which is essentially the enemy of schism. You therefore, he says besides, who laid the foundations of the sedition, be subject to the presbyters, and be corrected unto repentance, bending the knees of your heart; learn to be subject, laying aside the arrogant and proud boasting of your tongue; for it is better for you to be found small and approved in the fold of Christ, than, being high-minded, to be cast down from His hope. Would that this weighty truth had force upon the mind of those who separate themselves from the Church! For the rest, from these things it is drawn out that schismatics are divided from the body of the Church, with all hope of salvation taken away, as long as they persist in this damnable division.
§ V. De poenitentia atque observatione mandatorum. De confessione peccatorum ac eorumdem remissione.
§ V. On repentance and the observance of the commandments. On the confession of sins and their remission.
Poenitentiae agendae et confessionis peccatorum faciendae quoque mentionem habet D. Clemens, non uno quidem, sed pluribus locis, potissimum autem numeris 51 et 52 ep. 1, hancque confessionem Dominum Deum exigere probat ex adductis quibusdam
The divine Clement also makes mention of doing penance and of making confession of sins, not indeed in one place but in several, and especially in numbers 51 and 52 of Epistle 1, and he proves that the Lord God requires this confession from certain adduced
Editors' notes and page, col. 168
Footnotes
(25) ‹anchor: not visible in the foot image› · call in col 168
Matth. XVIII, 7.
Matthew 18:7. [Scripture reference, superscript call; numeral small and read as 25.]
(printed under page 83)
(26) ‹anchor: not visible in the foot image› · call in col 168
Matth. XXVI, 24.
Matthew 26:24. [Scripture reference, superscript call; numeral small and read as 26.]
(printed under page 83)
(27) ‹anchor: not visible in the foot image› · call in col 168
Luc. XVII, 2.
Luke 17:2. [Scripture reference, superscript call; numeral small and read as 27.]
(printed under page 83)
(32) ‹anchor: not visible in the foot image› · call in col 168
Clem. Rom., ep. 1, cap. 43.
Clement of Rome, epistle 1, ch. 43.
(printed under page 83)
(33) ‹anchor: illos reducat› · call in col 168
Epist. 1, cap. 37.
Epistle 1, ch. 37.
(printed under page 83)
(34) ‹anchor: et 52 ep. 1› · call in col 168
Quotquot igitur per quemdam adversarii illapsum deliquimus, veniam postulemus; illi vero qui (continues)
As many of us, therefore, as have transgressed through some assault of the adversary, let us ask pardon; but those who (continues)
(printed under page 83)
Page
- running head: ⟨AD S.⟩ CLEMENTEM I PAPAM 168 (the head runs across the page and is cut by the column crop)
- marginal letters: A ‹proprium corpus seditionem facimus›; B ‹tantum ad nos pervenit›; C ‹terrarum orbi, ut publicam›; D ‹§ V. De poenitentia atque observatione›
- old-edition numerals: (none)
- other: the whole column is editors' prose (Lumper), set as this unit's text; it is NOT a facing version. Foot-note calls (32), (33), (34) removed; three superscript scripture calls removed: 25 after "venit" (foot: Matth. XVIII, 7), 26 after "fuisset" (foot: Matth. XXVI, 24), 27 after the second "scandalizaret" (foot: Luc. XVII, 2); the references stand at the page foot, not in parentheses in the text, so they are not set in the source line nor added to the English. The foot under this column carries the end of note (31) and notes (32), (33), (34 begun), not set here. The italic sub-caption "Remedia contra schisma." is run-in (here without a dash) and is set on its own line. The § V heading is printed on two lines and set as one caption. The last word is split at the column break (quibus- | dam); completed from the first line of column 169 and set whole here. Column begins mid-sentence.
sacrae Scripturae locis: correptionem quoque aut potius correctionem fraternam a ministris Ecclesiae suscipiendam docet. Ast nonne idem etiam docet concilium Tridentinum sessione 14, cap. 5 et canone 6?
places of sacred Scripture: he also teaches that reproof, or rather fraternal correction, is to be received from the ministers of the Church. But does not the Council of Trent also teach the same in session 14, chapter 5 and canon 6?
Confessionem autem faciendam esse presbyteris ex Clementis epistolae capite 57 constat, ubi ait: Subditi estote presbyteris, et correptionem suscipite in poenitentiam; flectentes genua cordis vestri, discite subjici, deponentes arrogantem et superbam linguae vestrae jactantiam....
Now that confession is to be made to the presbyters is established from chapter 57 of Clement's epistle, where he says: Be subject to the presbyters, and receive reproof unto repentance; bending the knees of your heart, learn to be subject, laying aside the arrogant and proud boasting of your tongue....
Tradit quoque universalem esse peccatorum remissionem, et nullum esse peccatum, quod post seriam poenitentiam per Christi meritum non remittatur.
He also hands down that the remission of sins is universal, and that there is no sin which, after serious repentance, is not remitted through the merit of Christ.
Alibi etiam docet ad justificationem nostram ac remissionem peccatorum nostrorum non fidem tantum, sed et charitatem requiri.
Elsewhere he also teaches that for our justification and the remission of our sins not faith only, but charity also is required.
Multis insuper sanctus Clemens declarat praecepta Dei omnia et nos posse servare, et a nobis necessario servanda esse. Cum diligentia et alacritate, ait ipse, festinemus omne opus bonum perficere..... Ex totis viribus operemur opus justitiae.
Moreover Saint Clement declares at length that we are both able to keep all the precepts of God, and that they must necessarily be kept by us. With diligence and eagerness, he himself says, let us hasten to accomplish every good work..... With all our strength let us work the work of justice.
§ VI. De auctoritate Ecclesiae Romanae.
§ VI. On the authority of the Roman Church.
De dogmate quidem catholico, quod ex praescripto concilii Tridentini etiam publice profitemur: sanctam nimirum catholicam et apostolicam Ecclesiam Romanam esse omnium Ecclesiarum matrem et magistram, in epistola sua nullibi explicitam mentionem facit divus Clemens. Verum si potissimum scopum, aliaque hujus epistolae accidentia rite perpendamus, sat clare praefatum dogma inde colligitur, deduxitque vir clarissimus Pater Conradus Ebert Benedictinus sacrosanctae theologiae professor Fuldensis in hunc fere modum. En ipsius verba: « Enimvero si perscrutemur, quinam illi fuerint, qui vel litteris ante datis, vel ut saltem probabilissimum videtur, legatione missa a Romana Ecclesia post ortas inter se contentionis turbas auxilium petierunt, si tempus, quo, si, ad quos confugerit Ecclesia Corinthiorum, si ea, quae post scriptam hanc epistolam evenerint, rite examinemus, plura certe occurrent, quae celeberrimum hoc Ecclesiae catholicae dogma quam maxime illustrant et confirmant.
Of the Catholic dogma, indeed, which according to the prescription of the Council of Trent we also publicly profess: namely, that the holy catholic and apostolic Roman Church is the mother and mistress of all Churches, the divine Clement nowhere in his epistle makes explicit mention. But if we duly weigh the chief aim and the other circumstances of this epistle, the aforesaid dogma is gathered from it clearly enough, and the most distinguished Father Conrad Ebert, Benedictine, professor of sacred theology at Fulda, has deduced it in about this manner. Here are his words: "For indeed if we search out who they were who, either by letters previously sent, or, as at least seems most probable, by a legation dispatched, sought help from the Roman Church after the disturbances of contention had arisen among them, if we duly examine the time at which, if [we examine] those to whom the Church of the Corinthians had recourse, if the things which came about after this epistle was written, many things will certainly present themselves which most greatly illustrate and confirm this most celebrated dogma of the Catholic Church.
« Ecclesia Corinthia a celeberrimo gentium Apostolo
"The Corinthian Church by the most celebrated Apostle of the gentiles
Editors' notes and page, col. 169
Footnotes
(35) ‹anchor: not visible in the foot image› · call in col 169
Animam intendamus in sanguinem Christi, cernamusque quam pretiosus Deo sit ejus sanguis, qui propter nostram salutem effusus, toti mundo poenitentiae gratias obtulit. Recurramus ad omnes generationes, discamusque quod in generatione et generatione poenitentiae locum Dominus dedit volentibus ad ipsum converti, capite 7 et capite 8. Ministri divinae gratiae per Spiritum sanctum de poenitentia locuti: ipseque omnium Dominus de poenitentia locutus est cum juramento: « Vivo enim ego, dicit Dominus, nolo mortem peccatoris, sed ut convertatur. »
Let us fix our mind upon the blood of Christ, and see how precious his blood is to God, which, poured out for our salvation, offered the graces of repentance to the whole world. Let us go back over all generations, and learn that in generation after generation the Lord gave place for repentance to those willing to turn to him, chapter 7, and chapter 8. The ministers of divine grace spoke of repentance through the Holy Spirit: and the Lord of all himself spoke of repentance with an oath: "For as I live, says the Lord, I do not will the death of the sinner, but that he be converted."
(printed under page 84)
(36) ‹anchor: not visible in the foot image› · call in col 169
Beati sumus, dilecti, si praecepta Domini in charitatis concordia fecerimus, ut per charitatem remittantur nobis peccata, scriptum quippe est: « Beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata. » Clemens, epistola 1, capite 50.
Blessed are we, beloved, if we have done the Lord's precepts in the concord of charity, so that through charity our sins may be forgiven us, for it is written: "Blessed are they whose iniquities are forgiven, and whose sins are covered." Clement, epistle 1, chapter 50.
(printed under page 84)
(37) ‹anchor: not visible in the foot image› · call in col 169
Clemens, epistola 1, capite 34.
Clement, epistle 1, chapter 34.
(printed under page 84)
Page
- running head: 169 PROŒMIA VARIOR⟨UM⟩ (the head runs across the page and is cut by the column crop)
- marginal letters: A ‹dam sacrae Scripturae locis›; B ‹Alibi etiam docet (36)›; C ‹scopum, aliaque hujus epistolae›; D ‹mant.›
- old-edition numerals: (none)
- other: the whole column is editors' prose (Lumper, quoting Conrad Ebert), set as this unit's text. The column's first printed letters are "dam", the tail of a word split at the break (quibus- | dam); the word is set whole at the end of c168 and not repeated here. Foot-note calls (35), (36), (37) removed; the foot under this column carries the continuation of note (34), with Greek, and note (35 begun), not set here. Printer's signature at the foot (PATROL. GR. I.) left out. The last word is split at the column break (Apo- | stolo); completed from the first line of column 170 and set whole here. "quo, si, ad quos" is as printed.
fundata, ad quam rite instituendam idem D. Paulus binas dederat Epistolas afflante Spiritu divino scriptas, quae eodem fere tempore fidem Christi ab apostolis edocta fuerat, quo Ecclesia Romana; aut quae majori forte gloriari poterat antiquitate; in qua adeo divites et nobiles versabantur Christiani, ut suas eleemosynas exteris quoque Ecclesiis transmitterent; Ecclesia, inquam, Corinthia, orta quadam seditione, ad Ecclesiam Romanam confugit, et ab ea auxilium petit.
founded, for the due instruction of which the same divine Paul had given two Epistles written under the inspiration of the divine Spirit, which had been taught the faith of Christ by the apostles at almost the same time as the Roman Church; or which could perhaps boast of a greater antiquity; in which there lived Christians so rich and noble that they sent their alms over to foreign Churches also; the Corinthian Church, I say, when a certain sedition had arisen, has recourse to the Roman Church, and seeks help from it.
« Advertamus pariter ad tempus, quo seditio haec in Ecclesia Corinthia orta est, nempe, quo Ecclesia Romana sat gravem exantlabat persecutionem; quo quidem adhuc vivebant apostoli; discipuli vero Christi et apostolorum quamplurimi, viri autem apostolico spiritu ducti vere innumeri; quo in Asia multo magis, ut saltem ominari licet, vigebat Christiana religio, ac in ipsa urbe Romana, ubi superstitio gentilis fere omnis sua templa, suos cultores habebat; quo Ecclesiae columnae, divi nempe apostoli Petrus et Paulus jam defuncti erant, quo autem vivebat adhuc, ut ex Eusebio discimus, dilectus Christi discipulus divus apostolus et evangelista Joannes, vel in insula Patmos, vel Ephesi degens.
"Let us attend likewise to the time at which this sedition arose in the Corinthian Church, namely, when the Roman Church was enduring a sufficiently grave persecution; when indeed apostles were still living; and very many disciples of Christ and of the apostles, and men led by the apostolic spirit truly without number; when in Asia the Christian religion was flourishing much more, as one may at least surmise, than in the city of Rome itself, where almost every gentile superstition had its temples and its worshippers; when the pillars of the Church, namely the divine apostles Peter and Paul, were already dead, but when there was still living, as we learn from Eusebius, the beloved disciple of Christ, the divine apostle and evangelist John, dwelling either on the island of Patmos or at Ephesus.
De Ecclesia Romana.—
On the Roman Church.—
« Quinam porro erant Romani, ad quos Ecclesia Corinthia confugit? Nonne in ipsa Ecclesia Romana viventibus adhuc apostolis Petro et Paulo contentiones ortae erant inter eos, qui ex Synagoga, et inter eos, qui ex gentibus ad Jesu Christi fidem vocati erant, ut Epistola divi Pauli ad Romanos sat clare docet. Nonne jam bina vice gravem persecutionem perpessa fuerat, aut adhuc tunc exantlabat Ecclesia Christianorum Romana? nonne nulla ei ab imperatoribus totius fere orbis dominis salus, nullum eidem a senatu, populoque Romano auxilium? nonne vel ipsi nobiliores Ecclesiae Romanae, vel in exsilium missi erant Christiani, aut in angulis delitescebant? ad hanc igitur Ecclesiam celeberrima Corinthiorum Ecclesia confugit.
"Who, moreover, were the Romans to whom the Corinthian Church had recourse? Had not contentions arisen in the Roman Church itself, while the apostles Peter and Paul were still living, between those who had been called to the faith of Jesus Christ from the Synagogue and those who had been called from the gentiles, as the Epistle of the divine Paul to the Romans teaches clearly enough. Had not the Roman Church of the Christians already twice suffered a grave persecution, or was it not even then still enduring one? Was there not for it no safety from the emperors, the lords of almost the whole world, no help for it from the senate and the Roman people? Had not even the nobler Christians of the Roman Church themselves either been sent into exile, or were they not lying hidden in corners? To this Church, therefore, the most celebrated Church of the Corinthians has recourse.
« Et quae demum eveniunt post obtentam a divo Clemente, nomine Ecclesiae Romanae, epistolam in Ecclesia Corinthiorum? cessat seditio, redit serenitas pacis, ut ex Irenaeo discimus. Epistola haec tanto applausu ibidem suscipitur, ut porro per plura
"And what things at length come about in the Church of the Corinthians after the epistle was obtained from the divine Clement, in the name of the Roman Church? The sedition ceases, the serenity of peace returns, as we learn from Irenaeus. This epistle is received there with such applause that thereafter through many
Editors' notes and page, col. 170
Page
- running head: ⟨PRO⟩ŒMIA VARIORUM. 170 (the head runs across the page and is cut by the column crop)
- marginal letters: A ‹stolo fundata, ad quam rite›; B ‹autem apostolico spiritu ducti›; C ‹Jesu Christi fidem vocati erant›; D ‹tas pacis, ut ex Irenaeo discimus›
- old-edition numerals: (none)
- other: the whole column is editors' prose (Lumper, quoting Conrad Ebert), set as this unit's text; it is NOT a facing version. The column's first printed letters are "stolo", the tail of a word split at the break (Apo- | stolo); the word is set whole at the end of c169 and not repeated here. No foot-note calls in this column's text; the foot under it carries the end of note (35) and notes (36), (37), not set here. Printer's signature at the foot (6) left out. The run-in italic sub-caption "De Ecclesia Romana.—" is set on its own line; in print the paragraph continues on the same line. Opening guillemets at the paragraph starts are as printed; none closes within this column. "ut ... docet." ends with a full stop as printed, where a question mark would be expected. Column ends mid-sentence at "per plura".
saecula certo tempore in publicis conventibus Christianorum lecta fuerit, prout ex Dionysio Corinthio enarrat Eusebius, et suo adhuc tempore factum esse divus Hieronymus testatur: spectabant nempe Corinthii hanc epistolam tanquam fortissimum antidotum adversus futuras seditiones; deprehendebant plura in ea sacrae Scripturae loca clarius exposita, et moribus emendandis feliciter adhibita: inveniebant apostolicas traditiones a celeberrimo apostolorum discipulo sibi conscriptas; legebant in eadem leges disciplinae jam ab aevo apostolico introductas; atque sat clare ex eadem Romanae Ecclesiae supra caeteras colligebant principalitatem. Cur enim Ecclesia Corinthia ad Romanam confugit Ecclesiam; nisi in hac ipsa superius quoddam magisterium, aut eminentiorem quamdam auctoritatem agnovisset? Nonne aderant complures longe viciniores Ecclesiae pariter ab apostolis fundatae, ad quas confugere longe facilius potuisset, si agnovisset in eis aequalem omnino cum Romana auctoritatem? Nonne illo tempore, quo Ecclesia Corinthia ad Romanam confugit, ad imperii clavum sedebat Domitianus, persequens crudeliter Christianos, in urbe Romana potissimum dominans et Christianos ibidem exagitans, ut ex Eusebio discimus? Cur cum tanto periculo illuc legatos aut saltem epistolam mittit, nisi Ecclesiam Romanam, reliquarum magistram fuisset venerata? Nonne hoc ipso tempore florebant varii adhuc apostolici viri, et plures Christi et apostolorum discipuli? ad quos longe facilius potuisset accedere? cur ab hisce non potius auxilium petit? nisi vel hi ipsi a Romana Ecclesia quamdam dependentiam fuissent professi; nonne ille ipse, in quem fundaverat suam Ecclesiam Salvator noster Jesus Christus, quoad personam suam jam defunctus erat cum divo Paulo zelosissimo gentium apostolo? et nihilominus ab eadem Ecclesia, in qua crudeli persecutione vitam posuerant ambo apostoli, subsidium et instructionem tempore seditionis et contentionis inter ipsos Christianos exortae petit Ecclesia Corinthia! et cur illud, nisi in ipsa Ecclesia Romana potestatem divi Petri adhuc tum vigere novisset? et demum, unde, quaeso, tantus huic epistolae Clementis, aut Romanorum effectus, ut in Ecclesia Corinthia contentiones cessent, seditionis ignis exstinguatur, pax redeat? cur divi Clementis epistola tanta veneratione suscipitur, ut quantocius cuncti eidem obediant? cur tanta eidem tribuitur reverentia, ut post plura saecula eam in conventibus publicis legant, nisi divum Clementem ceu sancti Petri apostolorum Principis successorem fuissent venerati, nisi prae reliquis etiam sanctissimis viris majorem quamdam auctoritatem eidem tribuissent? Hoc ipso sane tempore, ut ex Eusebio discimus, vivebat adhuc Ephesi divus
centuries it was read at a fixed time in the public assemblies of the Christians, as Eusebius relates from Dionysius of Corinth, and as the divine Jerome testifies was still done in his own time: for the Corinthians looked upon this epistle as a most powerful antidote against future seditions; they detected in it many passages of sacred Scripture more clearly expounded, and happily applied to the amending of morals: they found apostolic traditions written out for them by the most celebrated disciple of the apostles; they read in it laws of discipline already introduced from the apostolic age; and from it they gathered clearly enough the pre-eminence of the Roman Church above the rest. For why does the Corinthian Church have recourse to the Roman Church, unless it had acknowledged in this very Church a certain higher teaching office, or a certain more eminent authority? Were there not at hand several far nearer Churches, likewise founded by apostles, to which it could far more easily have had recourse, if it had acknowledged in them an authority altogether equal with the Roman? At that time when the Corinthian Church had recourse to the Roman, was not Domitian seated at the helm of the empire, cruelly persecuting the Christians, lording it above all in the city of Rome and harassing the Christians there, as we learn from Eusebius? Why does it send legates thither, or at least a letter, at so great a peril, unless it had venerated the Roman Church as the mistress of the others? Were there not flourishing at this very time various apostolic men still, and many disciples of Christ and of the apostles, whom it could far more easily have approached? Why does it not rather seek help from these, unless even these very men had professed a certain dependence on the Roman Church? Was not he himself, upon whom our Saviour Jesus Christ had founded His Church, already dead as to his own person, together with the divine Paul, the most zealous apostle of the nations? And nevertheless from that same Church, in which both apostles had laid down their life in a cruel persecution, the Corinthian Church seeks aid and instruction at a time of sedition and contention arisen among the Christians themselves! And why this, unless it had known that the power of the divine Peter was even then still in force in the Roman Church itself? And finally, whence, I ask, has this epistle of Clement, or of the Romans, so great an effect that in the Corinthian Church the contentions cease, the fire of sedition is extinguished, peace returns? Why is the epistle of the divine Clement received with so great a veneration that all obey it as quickly as possible? Why is so great a reverence paid to it that after many centuries they read it in the public assemblies, unless they had venerated the divine Clement as the successor of Saint Peter, Prince of the apostles, unless they had ascribed to him a certain greater authority than even to the other most holy men? At this very time indeed, as we learn from Eusebius, there was still living at Ephesus the divine
Editors' notes and page, col. 171
Footnotes
(38) ‹anchor: not visible in the foot image› · call in col 171
D. Hieronym. De script. eccles. in Catalogo.
St. Jerome, On Ecclesiastical Writers, in the Catalogue.
(printed under page 85)
Page
- running head: 171 AD S. CLEMENTEM I [rest of the head cut by the column crop]
- marginal letters: A ‹saecula certo tempore›; B ‹gisterium, aut eminentiorem›; C ‹Christi et apostolorum discipuli›; D ‹effectus, ut in Ecclesia›
- old-edition numerals: (none)
- other: column begins and ends mid-sentence. Foot notes (38) and (39) stand at the foot of this column (their calls are not in this column's text) and are not set here; the superscript scripture references at the foot (Gen., Job, Exod.) belong to the text of col. 172.
Joannes apostolus et evangelista, dilectus Christi discipulus, qui (ut phrasi Ecclesiae loquar) fluenta Evangelii de ipso sacro Dominici pectoris fonte potavit, qui porro testante divo Hieronymo totas Asiae fundavit, rexitque Ecclesias: Romae autem jam martyrio affectos esse divos apostolos Petrum et Paulum, id certe Ecclesiam Corinthiam minime latebat. Et nihilominus non legationem ad divum Joannem, sed ad Ecclesiam Romanam et ad ejusdem Praesulem destinant Corinthii. Quis ex hoc non colligat, Corinthios divum Clementem ceu totius Ecclesiae caput, et omnium Christianorum patrem et doctorem fuisse veneratos? et per hanc ipsam in re ardua cessionem ac obedientiam, ubi zelus invidiae jam exarserat ante, fuisse confessos, quod ipsi divo Clementi in beato Petro pascendi, et regendi (quod spiritualia attinet) et gubernandi universalem Ecclesiam plena potestas sit tradita? » Hactenus clarissimus Fuldensis theologus.
John the apostle and evangelist, the beloved disciple of Christ, who (to speak in the Church's phrase) drank the streams of the Gospel from the very sacred fount of the Lord's breast, and who moreover, as the divine Jerome testifies, founded and ruled all the Churches of Asia: while that the divine apostles Peter and Paul had already suffered martyrdom at Rome was certainly by no means hidden from the Corinthian Church. And nevertheless the Corinthians dispatch their legation not to the divine John, but to the Roman Church and to its Prelate. Who would not gather from this that the Corinthians venerated the divine Clement as head of the whole Church, and father and teacher of all Christians? and that by this very yielding and obedience in a hard matter, where the zeal of envy had already blazed up before, they confessed that to the divine Clement himself, in blessed Peter, full power was delivered of feeding, and of ruling (as far as spiritual things are concerned) and of governing the universal Church?” Thus far the most distinguished theologian of Fulda.
ARTICULUS II.
ARTICLE II.
OBSERVATIONES MORALES.
MORAL OBSERVATIONS.
§ I. De humilitate, et charitate, vitioque eidem opposito, aemulatione.
§ I. On humility, and charity, and the vice opposed to it, emulation.
Humilitas. Exemplum humilitatis in sancta Persona Salvatoris. — Quoad moralem sancti Clementis doctrinam, en pulchriora loca, quae ex duabus epistolis excerpta eam respiciunt. Loquitur primo de humilitate Christiana, ejusque praxim sanctus hic pontifex fidelibus commendat; exhibet exemplum ipsiusmet Jesu Christi, de quo haec habet: Sceptrum majestatis Dei, Dominus noster Jesus Christus, non venit in jactantia arrogantiae, neque superbiae, cum potens sit; sed in humilitate, quemadmodum Spiritus sanctus de ipso locutus est. Deinceps post adducta illa prophetae Isaiae loca, in quibus de tormentis et abjectionibus Salvatoris est sermo, ita concludit, ad Corinthios sermonem convertens: Cernitis, viri chari, quod exemplar nobis datum sit? nam si Dominus adeo humiliter se gessit, quid faciemus nos, qui sub jugum gratiae ejus per ipsum venimus?
Humility. The example of humility in the holy Person of the Saviour. — As regards the moral teaching of Saint Clement, here are the finer passages which, excerpted from the two epistles, bear upon it. He speaks first of Christian humility, and this holy pontiff commends its practice to the faithful; he sets forth the example of Jesus Christ Himself, of Whom he has this: The sceptre of the majesty of God, our Lord Jesus Christ, did not come in the boasting of arrogance, nor of pride, although He is mighty; but in humility, as the Holy Spirit spoke concerning Him. Then, after adducing those passages of the prophet Isaiah in which the torments and abasements of the Saviour are spoken of, he concludes thus, turning his discourse to the Corinthians: Do you see, beloved men, what a pattern has been given us? for if the Lord bore Himself so humbly, what shall we do, who through Him have come under the yoke of His grace?
Alia exempla humilitatis in patriarchis et prophetis. — Post divinum hoc humilitatis, abjectionisque exemplar, sanctus Pontifex nobis ob oculos ponit perfectam humilitatem sanctorum prophetarum Eliae, Elisaei et Ezechielis. Abrahae humilitatem commendat in istis ejusdem patriarchae verbis: Ego autem sum terra et cinis; humilitatem Job in verissima hac, quam tradit, veritate: Nemo mundus a sorde, et si unius diei sit vita ejus; humilitatem Moysis in aversione, quam Deo testatus est, a sumendo regimine populi Israelitici: humilitatem Davidis, quae maxime in psalmo L reperitur, ubi verus hic poenitens humilitatem cordis sui manifestat.
Other examples of humility in the patriarchs and prophets. — After this divine pattern of humility and abasement, the holy Pontiff sets before our eyes the perfect humility of the holy prophets Elijah, Elisha and Ezekiel. He commends the humility of Abraham in these words of that same patriarch: But I am earth and ashes; the humility of Job in this most true truth which he hands down: No one is clean from filth, even if his life be of one day; the humility of Moses in the aversion, which he attested to God, from taking up the government of the Israelite people: the humility of David, which is found above all in Psalm L, where this true penitent makes manifest the humility of his heart.
Editors' notes and page, col. 172
Footnotes
(28) ‹anchor: terra et cinis› · call in col 172
Gen. XVIII, 27.
Genesis 18:27. [Scripture reference, superscript call; numeral small and read as 28.]
(printed under page 85)
(29) ‹anchor: vita ejus› · call in col 172
Job XIV, 4.
Job 14:4. [Scripture reference, superscript call; numeral small and read as 29.]
(printed under page 85)
(30) ‹anchor: populi Israelitici› · call in col 172
Exod. III, 11.
Exodus 3:11. [Scripture reference, superscript call; numeral small and read as 30.]
(printed under page 85)
(39) ‹anchor: haec habet› · call in col 172
Epist. 1, cap. 16.
Epistle 1, ch. 16.
(printed under page 85)
(40) ‹anchor: humilitatem commendat› · call in col 172
Ibid., cap. 17.
Ibid., ch. 17.
(printed under page 85)
(41) ‹anchor: sui manifestat› · call in col 172
Ep. 1, cap. 18.
Epistle 1, ch. 18.
(printed under page 85)
Page
- running head: CLEMENTEM I PAPAM 172 [left part of the head cut by the column crop]
- marginal letters: A ‹Joannes apostolus et evangelista›; B ‹divo Clementi in beato Petro›; C ‹ipsiusmet Jesu Christi›; D ‹perfectam humilitatem sanctorum›
- old-edition numerals: (none)
- other: column begins mid-sentence. Foot-note calls (38)–(41) dropped; notes (40), (41) stand at the foot of this column, (38), (39) at the foot of col. 171; not set here. The scripture references are printed as superscript foot references, not in parentheses, and are therefore not in the source line: 28 Gen. XVIII, 27 (after "terra et cinis"); 29 Job XIV, 4 (after "vita ejus"); 30 Exod. III, 11 (after "populi Israelitici"). The closing guillemet after "tradita?" ends a quotation opened in an earlier column. The italic sub-captions are printed run-in with a dash and are kept so. "Psalm L" kept as the author's numeral (Vulgate 50).
Pulchrae sententiae de humilitate. — Splendidissimis hisce humilitatis Christianae exemplis adjungit sanctus Clemens nonnullas breves sententias circa hanc eamdem virtutem. Laus nostra, inquit, in Deo sit, et non a nobis ipsis. Etenim, addit ipse, Deus odit eos qui semetipsos praedicant. Testimonium boni operis nostri ab aliis tribuatur nobis, sicuti exhibitum est Patribus nostris. Temeritas, arrogantia et audacia, maledictis a Deo; moderatio autem et humilitas et mansuetudo apud illos, qui a Deo benedicti sunt . . . Unusquisque, habet alibi, proximo suo subjiciatur . . . humilis non sibi testimonium ferat, sed sinat, ut alter ipsi perhibeat testimonium: qui carne castus est, ne insolescat, sciens alium esse, qui ei continentiam donat. Reputemus ergo, fratres, ex qua materia creati simus; qui, et quales in mundum ingressi simus, tanquam e sepulcro et tenebris; auctor et opifex noster in mundum suum nos introduxit, praeparatis, antequam nasceremur, benefactis suis. Sit aliquis fidelis, sit potens in enarranda cognitione . . . tanto humilior esse debet, quo major esse videtur; quia, ut alio loco dicit, quo majori cognitione digni sumus habiti, eo periculo graviori obnoxii sumus.
Fine sayings on humility. — To these most splendid examples of Christian humility Saint Clement joins some short sayings concerning this same virtue. Let our praise, he says, be in God, and not from ourselves. For, he himself adds, God hates those who proclaim themselves. Let the testimony of our good work be given to us by others, as it was rendered to our Fathers. Rashness, arrogance and boldness belong to those cursed by God; but moderation and humility and meekness are with those who are blessed by God . . . Let each one, he has elsewhere, be subject to his neighbour . . . let the humble man not bear testimony to himself, but allow another to bear testimony to him: let him who is chaste in the flesh not grow insolent, knowing that it is another who bestows continence on him. Let us consider therefore, brethren, of what matter we were created; who, and of what sort, we entered into the world, as from a tomb and darkness; our author and maker brought us into His world, having prepared His benefits before we were born. Let someone be faithful, let him be powerful in setting forth knowledge . . . he ought to be so much the humbler, the greater he seems to be; because, as he says in another place, the greater the knowledge of which we have been held worthy, the graver the peril to which we are exposed.
De charitate. Characteres charitatis. — Quod de charitate docet sanctus Pontifex, et ad pietatem allicit, et omnem nostram promeretur attentionem. Divinae hujus virtutis characteres sunt sequentes: Charitas nos Deo agglutinat, « charitas operit multitudinem peccatorum: charitas omnia tolerat, » omnia aequo fert animo; in charitate nihil sordidum, nihil superbum, videlicet moderationem in omnibus servat, charitas schisma non habet, charitas seditionem non concitat, charitas omnia facit in concordia: in charitate omnes Dei electi perfecti sunt. Sine charitate nihil acceptum est Deo.
On charity. The marks of charity. — What the holy Pontiff teaches about charity both draws to piety and deserves our whole attention. The marks of this divine virtue are the following: Charity glues us to God, “charity covers a multitude of sins: charity bears all things,” endures all things with an even mind; in charity there is nothing sordid, nothing proud, that is, it keeps moderation in all things, charity has no schism, charity does not stir up sedition, charity does all things in concord: in charity all the elect of God are made perfect. Without charity nothing is acceptable to God.
Pulcherrimo huic charitatis elogio, ejusdem virtutis exemplum addit sanctus Pontifex, illudque considerandum proponit in Moyse, qui olim suas ad Deum fudit preces, ut aut dimitteret peccatum populi sui, aut deleret eum de libro viventium. Quis ergo inter vos generosus? concludit sanctus Clemens, quis misericors? quis charitate plenus? dicat: Si propter me seditio orta est, et discordia, et schismata, discedo, abeo quocunque volueritis; et facio quae a plebe mandantur; solum ovile Christi in pace degat, cum constitutis presbyteris. Haec sane est perfecta charitas, quae nullo privatae utilitatis studio ducitur; ejusque ductum secuti sunt nonnulli sancti episcopi, quando dissensiones, ac
To this most beautiful eulogy of charity the holy Pontiff adds an example of the same virtue, and proposes it for consideration in Moses, who once poured out his prayers to God that He would either forgive the sin of His people, or blot him out of the book of the living. Who then among you is noble? concludes Saint Clement, who is merciful? who is full of charity? let him say: If on my account sedition has arisen, and discord, and schisms, I depart, I go away wherever you will; and I do what is commanded by the people; only let the sheepfold of Christ live in peace, with the appointed presbyters. This indeed is perfect charity, which is led by no pursuit of private advantage; and its leading has been followed by some holy bishops, when dissensions, and
Editors' notes and page, col. 173
Footnotes
(31) ‹anchor: multitudinem peccatorum› · call in col 173
Jac. V, 20; I Petr. IV, 8.
James 5:20; 1 Peter 4:8. [Scripture reference, superscript call.]
(printed under page 86)
(32) ‹anchor: omnia tolerat› · call in col 173
I Cor. XIII, 4.
1 Corinthians 13:4. [Scripture reference, superscript call.]
(printed under page 86)
(33) ‹anchor: libro viventium› · call in col 173
Exod. XXXII, 32.
Exodus 32:32. [Scripture reference, superscript call.]
(printed under page 86)
(42) ‹anchor: not visible in the foot image› · call in col 173
Ep. 1, cap. 30.
Epistle 1, ch. 30.
(printed under page 86)
(43) ‹anchor: not visible in the foot image› · call in col 173
Ibid., cap. 38.
Ibid., ch. 38.
(printed under page 86)
(44) ‹anchor: esse videtur (top line, partly cut)› · call in col 173
Ibid., cap 48.
Ibid., ch. 48.
(printed under page 86)
(45) ‹anchor: alio loco dicit (top line, partly cut)› · call in col 173
Ibid., cap. 41.
Ibid., ch. 41.
(printed under page 86)
(46) ‹anchor: acceptum est Deo› · call in col 173
Ibid., cap. 49.
Ibid., ch. 49.
(printed under page 86)
(47) ‹anchor: concludit sanctus Clemens› · call in col 173
Epist. 1, cap. 54.
Epistle 1, ch. 54.
(printed under page 86)
Page
- running head: 173 PROOEMIA VARIOR[UM] [rest of the head cut by the column crop]
- marginal letters: A ‹Pulchrae sententiae de humilitate›; B ‹tres, ex qua materia creati simus›; C ‹titudinem peccatorum›; D ‹et schismata, discedo, abeo›
- old-edition numerals: (none)
- other: column ends mid-sentence. Foot-note calls (42)–(47) dropped; notes (42)–(46) stand at the foot of this column, not set here. Scripture references are printed as superscript foot references, not in parentheses, and are therefore not in the source line: 31 Jac. V, 20; I Petr. IV, 8 (after "peccatorum"); 32 I Cor. XIII, 4 (after "tolerat"); 33 Exod. XXX[…, cut by the crop] (after "libro viventium"). The italic sub-captions are printed run-in with a dash and are kept so. The spaced points ". . ." are the author's own omission marks, as printed.
schismata eorum causa excitari deprehenderunt. Dicamus etiam, omnes ministros Domini idipsum in iisdem circumstantiis peragere debere; fidelibus enim praebere tenentur exempla charitatis, quae purissima sit, et commoda non quaerat. Ne vereantur igitur id agendo necessaria amittere: Qui enim hoc fecerit... peroptime ait sanctus Pontifex, omnis locus eum suscipiet: Domini enim est terra, et plenitudo ejus.
schisms were found by them to be stirred up on their account. Let us say also that all the ministers of the Lord ought to do the same in the same circumstances; for they are bound to offer the faithful examples of a charity that is most pure, and does not seek its own advantages. Let them not fear, then, to lose what is necessary by doing this: For he who does this... the holy Pontiff says very well, every place will receive him: for the earth is the Lord's, and the fullness thereof.
Ut ostendat sanctus Clemens, impossibile haudquaquam esse, quod superius docuit, exempla profert gentium, ac narrat, multos reges ac principes exstitisse ex gentibus, qui se ipsos morti tradiderunt, ut cives suo sanguine liberarent. Ait insuper: Multos inter nos cognovimus, qui seipsos in vincula conjecerunt, ut alios redimerent. Multi se ipsos in servitutem dederunt, et accepto pretio sui, alios cibarunt. Egregia haec perfectae charitatis exempla prae oculis habeant Ecclesiae ministri, ac attente considerent.
To show that what he taught above is by no means impossible, Saint Clement brings forward examples of the nations, and relates that there were many kings and princes from among the nations who delivered themselves to death, that they might free their fellow citizens by their own blood. He says moreover: We have known many among us who cast themselves into bonds, that they might redeem others. Many gave themselves into slavery, and with the price received for themselves fed others. Let the ministers of the Church have these excellent examples of perfect charity before their eyes, and consider them attentively.
De aemulatione. Effectus aemulationis. — Tertius articulus quoad mores, quem in sancto Clemente observat cl. Marechal O. S. B., est circa invidiam, seu aemulationem. Demonstrat Corinthiis, quod, postquam huic passioni se toto animo dediderunt, procul absit justitia et pax: Unusquisque timorem Dei deserit, et in fide illius caecutit, nec in institutis praeceptorum ejus ambulat, nec Christo decenter conversatur; sed unusquisque secundum pravas cupiditates suas incedit. Deinde nonnulla ex Scripturis exempla affert, quibus morum depravationem omni tempore in hominibus inductam ostendit ex hoc vitio: Quod propter aemulationem, ait hic sanctus Pater, fratricidium commissum sit propter aemulationem Pater noster Jacob a facie fratris Esau aufugit; aemulatio effecit, ut Joseph ad mortem usque persecutionem sustineret et in servitutem addiceretur. Aemulatio Moysem a facie Pharaonis regis Aegypti fugere compulit cum popularem suum dicentem audiret: Quis te constituit principem et judicem super nos? nunquid tu vis me occidere, quemadmodum occidisti heri Aegyptium? Propter aemulationem Aaron et Maria extra castra segregati habitarunt. Aemulatio Dathan et Abiron vivos ad inferos detrusit, quod cum Moyse Dei famulo seditione contenderent. Ob aemulationem David non tantum alienigenis invisus, sed etiam a Saul rege Israel fuit vexatus. Sed ut vetera exempla relinquamus, prosequitur sanctus Pontifex, veniamus ad proximos athletas, et saeculi nostri generosa exempla proponamus.
On emulation. The effects of emulation. — The third article as regards morals which the distinguished Maréchal, O. S. B., observes in Saint Clement concerns envy, or emulation. He shows the Corinthians that, after they gave themselves with their whole mind to this passion, justice and peace are far away: Each one forsakes the fear of God, and is dim-sighted in His faith, and neither walks in the ordinances of His precepts, nor conducts himself worthily of Christ; but each one goes on according to his own depraved desires. Then he brings some examples from the Scriptures, by which he shows the depravation of morals brought upon men in every age by this vice: That on account of emulation, says this holy Father, fratricide was committed; on account of emulation our Father Jacob fled from the face of his brother Esau; emulation brought it about that Joseph endured persecution even unto death and was given over into slavery. Emulation compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard his fellow countryman saying: Who appointed you prince and judge over us? do you wish to kill me, as you killed the Egyptian yesterday? On account of emulation Aaron and Miriam dwelt set apart outside the camp. Emulation thrust Dathan and Abiram down alive to the lower regions, because they contended in sedition with Moses the servant of God. On account of emulation David was not only hated by foreigners, but was also harassed by Saul king of Israel. But, to leave the old examples, the holy Pontiff continues, let us come to the nearest athletes, and let us set forth the noble examples of our own age.
Editors' notes and page, col. 174
Footnotes
(34) ‹anchor: fratricidium› · call in col 174
Gen. IV, 3-8.
Genesis 4:3-8. [Scripture reference, superscript call.]
(printed under page 86)
(35) ‹anchor: Esau aufugit› · call in col 174
Gen. XXVII, 41.
Genesis 27:41. [Scripture reference, superscript call.]
(printed under page 86)
(36) ‹anchor: persecutionem sustineret› · call in col 174
Gen. XXXVII.
Genesis 37. [Scripture reference, superscript call.]
(printed under page 86)
(37) ‹anchor: heri Aegyptium› · call in col 174
Exod. II, 14.
Exodus 2:14. [Scripture reference, superscript call.]
(printed under page 86)
(38) ‹anchor: Aaron et Maria› · call in col 174
Num. XII, 4.
Numbers 12:4. [Scripture reference, superscript call.]
(printed under page 86)
(39) ‹anchor: Dathan et Abiron› · call in col 174
Num. XVI, 33.
Numbers 16:33. [Scripture reference, superscript call.]
(printed under page 86)
(40) ‹anchor: rege Israel› · call in col 174
I Reg. XVIII, 8.
1 Kings [1 Samuel] 18:8. [Scripture reference, superscript call.]
(printed under page 86)
(48) ‹anchor: not visible in the foot image› · call in col 174
Id., ibid.
The same, ibid.
(printed under page 86)
(49) ‹anchor: not visible in the foot image› · call in col 174
Ibid., cap. 55.
Ibid., ch. 55.
(printed under page 86)
(50) ‹anchor: hic sanctus Pater› · call in col 174
Ibid., cap. 4.
Ibid., ch. 4.
(printed under page 86)
(51) ‹anchor: prosequitur sanctus Pontifex› · call in col 174
Epist. 1, c. 5.
Epistle 1, ch. 5.
(printed under page 86)
Page
- running head: [PR]OOEMIA VARIORUM. 174 [left part of the head cut by the column crop]
- marginal letters: A ‹schismata eorum causa excitari›; B ‹in vincula conjecerunt›; C ‹tes suas incedit›; D ‹feros detrusit, quod cum Moyse›
- old-edition numerals: (none)
- other: column begins mid-sentence. The last word is split at the column break ("pro-" here, "ponamus." at the head of col. 175, seen in that column's top image) and is set whole here with its full stop. Foot-note calls (48)–(51) dropped; notes (47)–(51) stand at the foot of this column, not set here. Scripture references are printed as superscript foot references, not in parentheses, and are therefore not in the source line: 34 Gen. IV, 3-8 (after "fratricidium"); 35 Gen. XXVII, 41 (after "aufugit"; the call in the text looks like 33); 36 Gen. XXXVII (after "sustineret"); 37 Exod. II, 14 (after "Aegyptium"); 38 Num. XII, 4 (after "Maria"); 39 Num. XVI, 33 (after "Abiron"); 40 I Reg. XVIII, 8 (after "Israel"). "fratricidium commissum sit propter aemulationem Pater noster" is printed with no stop after "sit"; the English supplies the break. The italic sub-captions are printed run-in with a dash and are kept so.
Propter aemulationem et invidiam, qui Ecclesiae erant fideles et justissimae columnae, ad mortem usque acerbam persecutionem passi sunt. Ponamus nobis ante oculos sanctos apostolos. Propter aemulationem iniquam Petrus non unum aut alterum, sed plures labores sustulit, atque ita martyrium passus in debitum gloriae locum ascendit. Propter aemulationem Paulus patientiae praemium obtinuit, cum catenas septies portasset, vapulasset, lapidatus esset: praeco factus in Oriente . . . totum mundum docens justitiam, et ad Occidentis terminum veniens, et sub principibus martyrium passus, ita e mundo migravit, atque in locum sanctum abiit, patientiae magnum exemplar factus. Locus iste attenta consideratione dignus est; primo enim expressum, et omni exceptione majus continet testimonium martyrii duorum principum apostolorum, SS. sc. Petri et Pauli. Secundo tradit, postremum hunc apostolum ad fines usque Occidentis migrasse; quibus verbis, ut animadvertit abbas Fleury, et post eum reverendissimus Ceillier, designari posset sancti hujus apostoli iter in Hispaniam. De hoc autem judicium apud criticos esto: id enim perpendere in finem nobis isto in opere propositum non tendit.
On account of emulation and envy, those who were the faithful and most righteous pillars of the Church suffered bitter persecution even unto death. Let us set before our eyes the holy apostles. On account of unjust emulation Peter bore not one or two, but many labours, and so, having suffered martyrdom, ascended to the due place of glory. On account of emulation Paul obtained the reward of patience, when he had seven times borne chains, had been beaten, had been stoned: having become a herald in the East . . . teaching the whole world righteousness, and coming to the boundary of the West, and having suffered martyrdom under the rulers, he thus departed from the world, and went away to the holy place, having become a great pattern of patience. This passage is worthy of attentive consideration; for first, it contains an express testimony, beyond all exception, of the martyrdom of the two princes of the apostles, namely Saints Peter and Paul. Secondly, it hands down that this latter apostle travelled as far as the bounds of the West; by which words, as the abbé Fleury observes, and after him the most reverend Ceillier, the journey of this holy apostle into Spain could be denoted. But let the judgement of this rest with the critics: for to weigh it does not serve the end proposed to us in this work.
§ II. De officiis Christianorum, etc.
§ II. On the duties of Christians, etc.
De saeculo praesenti et futuro. Contemptus hujus saeculi, et amor futuri. Non possumus amborum esse amici. — En aliqua loca in secunda epistola ad Corinthios, quae ad mores pertinent. Auctor hic hortatur Corinthios, ut terrena omnia despiciant, et coelestia solummodo concupiscant; validissima, quam affert, ratio, ut illos ad id peragendum moveat, est: quia dum illa possidere concupiscimus (terrena scilicet), excidimus a via justa; inde vero infert, quod praesens saeculum et futurum sunt duo inimici; quia saeculum praesens praedicat adulterium, corruptelam, avaritiam et fraudem; futurum vero istis renuntiat. Porro hoc saeculum et futurum sunt duo inimici... Non ergo possumus, concludit ipse, amborum amici esse. Oportet autem, ut valedicentes illi, hoc utamur. Veritas haec satis firma est ac gravissima; et si probationibus indigeret, unum sufficeret in medium afferre Salvatoris oraculum: Nemo potest duobus dominis servire. Quoad futurum saeculum auctor iste tradit id, quo deberemus vehementissime commoveri, scilicet, quod non intrabimus in regnum Dei, nisi purum et immaculatum servaverimus nostrum baptisma, hoc est, nisi nostram baptismi innocentiam servaverimus, aut nisi per poenitentiam impetraverimus remissionem lethalium
On the present age and the age to come. Contempt of this age, and love of the one to come. We cannot be friends of both. — Here are some passages in the second epistle to the Corinthians which pertain to morals. This author exhorts the Corinthians to despise all earthly things, and to desire heavenly things alone; the strongest reason he brings to move them to do this is: because while we desire to possess those things (that is, earthly things), we fall away from the right way; and from this he infers that the present age and the age to come are two enemies; because the present age proclaims adultery, corruption, avarice and fraud; but the age to come renounces these. Moreover this age and the age to come are two enemies... We cannot therefore, he himself concludes, be friends of both. But it is necessary that, bidding farewell to the one, we make use of the other. This truth is firm enough and most weighty; and if it needed proofs, it would suffice to bring forward the one oracle of the Saviour: No one can serve two masters. As regards the age to come, this author hands down that by which we ought to be most vehemently moved, namely, that we shall not enter into the kingdom of God, unless we have kept our baptism pure and undefiled, that is, unless we have kept our baptismal innocence, or unless through penance we have obtained remission of the mortal
Editors' notes and page, col. 175
Footnotes
(41) ‹anchor: dominis servire› · call in col 175
Matth. VI, 24.
Matthew 6:24. [Scripture reference, superscript call.]
(printed under page 87)
(52) ‹anchor: a via justa› · call in col 175
Epist. 2, cap. 5.
Epistle 2, ch. 5.
(printed under page 87)
(53) ‹anchor: hoc utamur› · call in col 175
Ibid., cap. 6.
Ibid., ch. 6.
(printed under page 87)
(54) ‹anchor: not visible in the foot image› · call in col 175 or 176 (call not seen)
Ibid.
Ibid.
(printed under page 87)
(55) ‹anchor: not visible in the foot image› · call in col 175 or 176 (call not seen)
Ibid., cap. 7.
Ibid., ch. 7.
(printed under page 87)
(56) ‹anchor: not visible in the foot image› · call in col 175 or 176 (call not seen)
S. Clem. Rom., ep. 2 ad Corinth., num. 8. Hinc praevertitur Origenis error, ejusque sequacium modernorum theistarum, quo, ut loquitur Justinianus, tom. V Concil. Lab. 666, omnium impiorum hominum et praeterea daemonum poenam finem habituram esse, restitutumque iri tum impios homines tum daemones in pristinum ordinem suum censuit. Haec enim sine praevia poenitentia admitti nequeunt. Rursumque dum numero sequenti docemur, nullum post hanc vitam superesse tempus, in quo sanari valeamus, illa in pristinum ordinem suum revertendi spes impiis prorsus aufertur.
St. Clement of Rome, epistle 2 to the Corinthians, no. 8. Hereby is forestalled the error of Origen and of his followers the modern theists, by which, as Justinian says, vol. V of Labbe's Councils, 666, he held that the punishment of all impious men and of the demons besides would have an end, and that both impious men and demons would be restored to their former order. For these things cannot be admitted without a preceding repentance. And again, since we are taught in the following number that no time remains after this life in which we can be healed, that hope of returning to their former order is wholly taken from the impious.
(printed under page 87)
Page
- running head: 175 AD S. CLEMENTEM I [rest of the head cut by the column crop]
- marginal letters: A ‹ponamus. Propter aemulationem›; B ‹majus continet testimonium›; C ‹coelestia solummodo concupiscant›; D ‹rum saeculum auctor iste›
- old-edition numerals: (none)
- other: the column's first printed word is "ponamus.", the second half of "proponamus." split at the break; it is set whole at the end of col. 174 and not repeated here. The last word is split at the column break ("le-" here; "thaliu[m]" is visible at the head of col. 176 at the edge of this column's top image) and is set whole here. Foot-note calls (52), (53) dropped; notes (52)–(56) stand at the foot of this column (note 56 runs on under col. 176), not set here. Scripture reference printed as a superscript foot reference, not in parentheses: 41 Matth. VI, 24 (after "dominis servire"). The italic sub-captions are printed run-in with a dash and are kept so. The spaced points and "..." are the author's own omission marks, as printed.
quibus eam maculavimus: Nos, nisi baptisma purum et immaculatum servaverimus, qua confidentia intrabimus in regiam Dei?
sins with which we have stained it: We, unless we have kept our baptism pure and undefiled, with what confidence shall we enter into the palace of God?
A terribili hac veritate, quae evidenter probat necessitatem perseverandi in Christiana justitia, sumpta occasione stimulos nobis addit, ut certamen ineamus cum hostibus nostrae salutis. Nos igitur certemus, ait ille, ut omnes coronam reportemus... et si non possumus omnes coronari, saltem prope coronam simus. Postrema haec verba maximam afferre debent consolationem iis haud satis firmis Christianis, qui perfectam nequeunt de vehementibus passionibus victoriam reportare, licet omni conatu in id tendant.
Taking occasion from this terrible truth, which plainly proves the necessity of persevering in Christian righteousness, he spurs us on to enter the contest with the enemies of our salvation. Let us therefore contend, he says, that we may all carry off the crown... and if we cannot all be crowned, let us at least be near the crown. These last words ought to bring the greatest consolation to those not sufficiently steadfast Christians who are unable to carry off a perfect victory over vehement passions, although they strive towards it with every effort.
Post hanc vitam nullum poenitentiae tempus. — Ut autem efficacius ad hoc certamen nos moveat, tradit, quod Deus concedat nobis temporalis hujus vitae tempus, ut poenitentia ducamur. Quippe postquam e mundo exivimus, ait ipse, non amplius possumus ibi confiteri, aut poenitentiam adhuc agere. Vult ergo, ut quandiu id nobis Deus tribuerit, totis viribus conemur nostri baptismi munditiem servare, aut maculas per peccata inductas detergere,
After this life there is no time for penance. — And that he may move us more effectually to this contest, he hands down that God grants us the time of this temporal life that we may be led by penance. For after we have gone out of the world, he himself says, we can no longer confess there, or still do penance. He wishes therefore that, as long as God has granted us this, we should strive with all our strength to keep the cleanness of our baptism, or to wipe away the stains brought on by sins.
Christianorum officia sanctus Pontifex paucis complexus est omnia, dum ait Corinthiosque admonet, ut Dominum Jesum Christum venerentur, praepositos revereantur, seniores honorent, juvenes doceant disciplinam timoris Dei; uxores suas ad id quod bonum est inducant; amabiles castitatis mores ostendant, simplicem ac sinceram mansuetudinis suae voluntatem demonstrent, moderationem linguae suae silentio manifestam faciant; charitatem suam non secundum animi propensiones, sed omnibus Deum sancte timentibus aequalem praebeant. Liberi nostri disciplinae Christi participes sint, discant quid humilitas apud Deum valeat, quid casta charitas apud Deum possit, quomodo timor ejus (Domini) bonus est ac magnus et servans omnes qui in ipso versantur in pura mente.
The holy Pontiff has embraced all the duties of Christians in a few words, when he says and admonishes the Corinthians that they should venerate the Lord Jesus Christ, revere those set over them, honour the elders, teach the young the discipline of the fear of God; lead their wives to that which is good; show the lovable manners of chastity, display the simple and sincere purpose of their meekness, make the moderation of their tongue manifest by silence; offer their charity not according to the leanings of the mind, but equal to all who fear God holily. Let our children be partakers of the discipline of Christ, let them learn what humility avails with God, what chaste charity can do with God, how the fear of Him (of the Lord) is good and great and saves all who walk in it with a pure mind.
ARTICULUS III.
ARTICLE III.
DE ERRATIS VERIS VEL FALSIS S. CLEMENTIS.
ON THE TRUE OR FALSE ERRORS OF SAINT CLEMENT.
Quid Photius in divo Clemente reprehendat. — Tria in priori ad Corinthios epistola Photius reprehendit. Primum, quod auctor mundos alios ultra oceanum esse existimare videatur. Deinde quod ad corporum resurrectionem probandam phoenicis comparatione utatur, quasi avis illa revera existeret, et ea, quae de illa feruntur, vera omnino forent. Postremo, quod, ubi de Jesu Christo agit,
What Photius censures in the divine Clement. — Photius censures three things in the first epistle to the Corinthians. First, that the author seems to think there are other worlds beyond the ocean. Next, that to prove the resurrection of bodies he uses the comparison of the phoenix, as though that bird really existed, and the things reported of it were altogether true. Lastly, that, where he treats of Jesus Christ,
Editors' notes and page, col. 176
Footnotes
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S. Clemens Rom., ep. 1 ad Cor., num. 21.
St. Clement of Rome, epistle 1 to the Corinthians, no. 21.
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Photius, codice CXXVI.
Photius, codex 126.
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- running head: CLEMENTEM I PAPAM 176 [left part of the head cut by the column crop]
- marginal letters: A ‹thalium, quibus eam maculavimus›; B ‹autem efficacius ad hoc certamen›; C ‹quod bonum est inducant›; D ‹reprehendit. Primum›
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- other: the column's first printed word is "thalium,", the second half of "lethalium" split at the break; it is set whole at the end of col. 175 and not repeated here (its comma is dropped with it). Column ends mid-sentence. The stop after "detergere" at the paragraph end looks like a comma (UNSURE: may be a broken full stop); set as seen. Foot-note calls (54)–(58) dropped; notes (57), (58) and the continuation of note (56) stand at the foot of this column, not set here. The italic sub-captions are printed run-in with a dash and are kept so. "..." is the author's own omission mark.
voces ejus tantum humanitatem designantes adhibeat, eum summum Pontificem et caput nostrum appellans; nihil vero eximium atque sublime habeat, quo ejus divinitas significetur. At secundam ac tertiam reprehensionem jam superius diluimus; ad primam vero respondet Cl. V. Remi Ceillier, mundos illos, quos sanctus Clemens ultra oceanum esse ait, antipodas esse, quos revera existere omnes hodie fatentur; qua de re Photii aetate fortassis non liquebat. Quia tamen remotas ac prius incognitas mundi partes, puta Britannicas Insulas, Julio Caesari, Virgilio, aliisque a Cotelerio relatis, novos orbes nuncupare solemne est, ambigere licet num Clemens Romanus Pontifex de remotis mundi partibus ultra oceanum, non tamen in adversa nobis parte sitis loquatur. Viderit etiam quisque, num subscribendum putet Origeni atque divo Hieronymo qui plures mundos a divo Clemente hic asseri arbitrantur. Mihi vero longe probabilissimum videtur, cognitas orbis partes, quae prius latebant, extra oceanum mundos ab eo appellari, eamque locutionem antiquis usitatam fuisse Julii Caesaris, Virgilii, Senecae aliorumve testimonia a viro doctissimo Joanne Baptista Cotelerio relata probant.
he employs terms denoting only His humanity, calling Him the high Priest and our head; but has nothing excellent and sublime by which His divinity would be signified. But the second and third censure we have already refuted above; and to the first the distinguished Remi Ceillier replies that those worlds which Saint Clement says are beyond the ocean are the antipodes, which all today admit really exist; a matter which in the age of Photius was perhaps not clear. Yet because it is customary with Julius Caesar, Virgil, and others cited by Cotelier to call remote and previously unknown parts of the world, for instance the British Isles, new worlds, one may doubt whether Clement the Roman Pontiff is speaking of remote parts of the world beyond the ocean, yet not situated on the side opposite to us. Let each one also see whether he thinks one should subscribe to Origen and the divine Jerome, who judge that several worlds are here asserted by the divine Clement. To me indeed it seems by far the most probable that parts of the globe become known, which before lay hidden, outside the ocean, are called worlds by him, and that this manner of speaking was usual with the ancients is proved by the testimonies of Julius Caesar, Virgil, Seneca or others, cited by the most learned man Jean-Baptiste Cotelier.
Num S. Clemens hierarchiam ex episcopis, presbyteris, ac ministris constantem crediderit? — Fuere nonnulli critici, qui ex epistola priori sancti Pontificis nostri conficere putant, duos tantum in clero ordines, episcopos scilicet et diaconos a Clemente agnosci; quia ait ab apostolis episcopos et diaconos ordinatos fuisse, nulla de presbyteris adjecta mentione. Sed pluribus revincit eos v. cl.
Whether Saint Clement believed in a hierarchy consisting of bishops, presbyters, and ministers? — There have been some critics who think they establish from the first epistle of our holy Pontiff that only two orders in the clergy, namely bishops and deacons, are acknowledged by Clement; because he says that bishops and deacons were ordained by the apostles, with no mention of presbyters added. But they are refuted at length by the distinguished
Editors' notes and page, col. 177
Footnotes
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Vid. cap. 2, art. 2, num. 11, et in analysi notam inferius positam. Quibus adde, quod si S. Clemens de Christi humanitate frequentius disserat, in eo apostolorum sectatur methodum, qui, ut est a S. Athanasio (Athanas. De Dionysiis, pag. 553) animadversum, saepius de Servatoris humanitate quam divinitate agebant, idque propter haereticos, qui primis illis temporibus Deum hominem factum esse negabant.
See ch. 2, art. 2, no. 11, and the note placed below in the analysis. To which add that if St. Clement discourses more often of Christ's humanity, in this he follows the method of the apostles, who, as St. Athanasius observed (Athanasius, De Dionysiis, p. 553), treated more often of the Saviour's humanity than of his divinity, and that on account of the heretics, who in those first times denied that God had been made man.
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Histoire générale des auteurs eccl., tom. I, chap. 10, art. 3, § 4, n. 2.
Histoire générale des auteurs ecclésiastiques, vol. I, ch. 10, art. 3, § 4, n. 2.
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Plinius in libro sexto, cap. 65 testatur, ea de re insignem olim vulgus inter ac litteratos viros pugnam fuisse.
Pliny in the sixth book, ch. 65, testifies that on this matter there was once a notable contest between the common people and men of letters.
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Origenes, lib. II Periarchon., cap. 3.
Origen, Peri Archon, book II, ch. 3.
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D. Hieronym., in Ephes. Ep. cap. II, 2.
St. Jerome, on the Epistle to the Ephesians, ch. 2, 2.
(printed under page 88)
(64) ‹anchor: Joanne Baptista Cotelerio› · call in col 177
Consule Cotelerii notas in caput 20 epistolae 1 D. Clementis I Rom. pontif.
Consult Cotelier's notes on chapter 20 of the first epistle of St. Clement I, Roman pontiff.
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Praedicantes (apostoli) igitur per regiones et urbes, primitias earum spiritu cum probassent, in episcopos et diaconos eorum, qui credituri erant, constituerunt. Clem., ep. 1, n. 42.
Preaching therefore (the apostles) through regions and cities, they appointed their first-fruits, when they had proved them by the spirit, as bishops and deacons of those who were going to believe. Clement, ep. 1, n. 42.
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- running head: 177 PROOEMIA VARIOR[UM] [rest of the head cut by the column crop]
- marginal letters: A ‹voces ejus tantum humanitatem›; B ‹men in adversa nobis parte sitis›; C ‹mente agnosci; quia ait›; D (not beside the text of this column: it stands beside the foot notes)
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- other: column begins and ends mid-sentence. "mundi partibus" (second occurrence): the final i of "mundi" is damaged and prints like a colon; read as "mundi". Foot-note calls (59)–(65) dropped; notes (59)–(67) stand at the foot of this column (note 67 runs on under col. 178) and take up about its lower third; not set here. The italic sub-caption is printed run-in with a dash and is kept so.
Cotelerius. Superius quippe numero 40, praeter sacerdotes et levitas summum sacerdotem praedicat, et inferius numero 44, cum Corinthiis expostulat, quod dejecti ab iis sint presbyteri, quos apostoli aliive eximii viri ordinassent, forte etiam episcopos tantum ac diaconos hic recenset, propter Isaiae locum mox ab eo citatum, in quo episcopi et diaconi nominatim memorantur. Accedit quod numero 21 epistolae 1, aperte presbyteros ab episcopis discernat; ait enim: Presbyteros nostros revereamur; seniores nostros honoremus. Graece: Τοὺς προηγουμένους ἡμῶν αἰδεσθῶμεν, τοὺς πρεσβυτέρους ἡμῶν τιμήσωμεν. Quis autem ignorat, episcopos frequenter appellatos fuisse προηγουμένους? Vide Cl. Binghamum, Originum eccles. t. I, c. 2, § 5.
Cotelier. For above, in number 40, besides priests and levites he proclaims a high priest, and below, in number 44, he remonstrates with the Corinthians that presbyters had been cast down by them whom the apostles or other eminent men had ordained; perhaps also he here enumerates only bishops and deacons because of the passage of Isaiah cited by him just afterwards, in which bishops and deacons are mentioned by name. Add to this that in number 21 of the first epistle he openly distinguishes presbyters from bishops; for he says: Let us revere our presbyters; let us honour our elders. In Greek: Let us reverence those who preside over us, let us honour our presbyters. And who does not know that bishops were frequently called those who preside? See the distinguished Bingham, Origines ecclesiasticae, vol. I, ch. 2, § 5.
Illud certo constat, sanctum Clementem loca quaedam laudare, quae in Scriptura iisdem verbis non exstant; eorum tamen aliqua quoad sententiam ibidem leguntur. Sic verba haec refert quasi in Scripturis essent: Miseri sunt, qui animo sunt duplices et incerti, qui dicunt: Haec audivimus etiam a patribus nostris, et ecce consenuimus et nihil horum nobis accidit. Eumdem locum altera quoque epistola recitat; licet nullibi in Bibliis ita legatur. Quod si loca plura variis Scripturae libris dispersa colligamus, sententiam eamdem deprehendemus. Alium etiam locum sanctus Clemens altera epistola recitat, quem Clemens Alexandrinus ex Evangelio secundum Aegyptios acceptum esse, ait. Est autem hujusmodi: Cum duo erunt unum, et quod foris ut quod intus, et masculum cum femina, neque mas neque femina.
This much is certainly established, that Saint Clement cites certain passages which do not stand in Scripture in the same words; yet some of them are read there as to their sense. Thus he reports these words as though they were in the Scriptures: Wretched are they who are double and uncertain in mind, who say: These things we heard also from our fathers, and behold, we have grown old and none of these things has happened to us. The second epistle also recites the same passage; although it is nowhere so read in the Bible. But if we gather several passages scattered through various books of Scripture, we shall find the same sense. Saint Clement also recites another passage in the second epistle, which Clement of Alexandria says was taken from the Gospel according to the Egyptians. It is of this sort: When the two shall be one, and that which is without as that which is within, and the male with the female, neither male nor female.
Editors' notes and page, col. 178
Footnotes
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Summo quippe sacerdoti sua munia tributa sunt: et sacerdotibus locus proprius praestitutus est: levitis quoque sua ministeria incumbunt: homo laicus praeceptis laicis constringitur. Idem, n. 40.
For to the high priest his own functions have been assigned; and to the priests their proper place has been appointed; upon the Levites too their own ministries are laid; the layman is bound by the lay precepts. The same, n. 40.
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Non enim leve erit peccatum, si eos, qui citra querelam, et sancte offerunt dona, ab episcopatu removerimus. Beati presbyteri, qui viam prius emensi, fructuosam ac perfectam consecuti sunt dissolutionem. Idem, n. 44. Notat in hunc Clementis locum v. cl. Epp. Rom. pontif. Coustantius: Dum paulo inferius praemittit Clemens, si eos ab episcopatu removerimus, ac deinde proxime subjicit, Beati presbyteri, etc. sibi non secus, atque Irenaeo, presbyteri atque episcopi nomina synonyma esse, eaque ad eamdem rem enuntiandam, promiscue hoc loco usurpare se, indicat.
For it will be no light sin if we remove from the episcopate those who offer the gifts blamelessly and holily. Blessed are the presbyters who, having finished their course before, have obtained a fruitful and perfect dissolution. The same, n. 44. On this passage of Clement the most distinguished Coustant notes, in the Epistles of the Roman Pontiffs: When Clement a little further down first says, if we remove them from the episcopate, and then immediately adds, Blessed are the presbyters, etc., he shows that for him, no otherwise than for Irenaeus, the names of presbyter and bishop are synonymous, and that he uses them interchangeably in this place to express the same thing.
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Neque hoc nove; a multis enim temporibus de episcopis et diaconis scriptum fuerat. Sic enim Scriptura alicubi Isaiae LX, 17, dicit: « Constituam episcopos eorum in justitia, et diaconos eorum in fide. » Similis est Chrysostomi libro Quod Christus sit Deus, tom. V, c. 7, p. 737, hujusmodi observatio: Et neque ipsum sacerdotum nomen, episcoporum nomen dico, obticuit (vetus lex); « Constituam enim principes tuos in pace » dicit, « et episcopos tuos in justitia. » Nimirum Graece apud Isaiam legerat: Καταστήσω γὰρ τοὺς ἄρχοντάς σου ἐν εἰρήνῃ, καὶ τοὺς ἐπισκόπους σου ἐν δικαιοσύνῃ. Pro verbo καταστήσω, exstat apud LXX καὶ δώσω; quos secutus Irenaeus, lib. IV, c. 44, scribit: Tales presbyteros nutrit Ecclesia, de quibus et propheta ait: « Et dabo principes tuos in pace, et episcopos tuos in justitia. » Quo in loco Irenaeus presbyteri episcopique vocabula promiscue accipit, ac synonyma habet.
Nor was this a novelty; for many ages before it had been written concerning bishops and deacons. For thus Scripture says somewhere, Isaiah 60:17: "I will appoint their bishops in justice, and their deacons in faith." Similar is Chrysostom's observation in the book That Christ is God, vol. V, c. 7, p. 737, to this effect: And it (the old law) was not silent even about the very name of the priests, I mean the name of bishops; for it says, "I will appoint your rulers in peace, and your bishops in justice." Evidently he had read in the Greek of Isaiah: Καταστήσω γὰρ τοὺς ἄρχοντάς σου ἐν εἰρήνῃ, καὶ τοὺς ἐπισκόπους σου ἐν δικαιοσύνῃ. In place of the word καταστήσω, the Septuagint has καὶ δώσω; following which Irenaeus, book IV, c. 44, writes: Such presbyters the Church nourishes, of whom the prophet also says: "And I will give your rulers in peace, and your bishops in justice." In which place Irenaeus takes the words presbyter and bishop interchangeably, and holds them as synonyms.
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Clem. Rom., ep. 1, n. 23.
Clement of Rome, ep. 1, n. 23.
(printed under page 88)
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Idem, ep. 2, n. 11.
The same, ep. 2, n. 11.
(printed under page 88)
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Consule Isaiae V, 19; Eccles. V, 1 et seq.; Jac. I, 8, et IV, 8; II Petri III, 3, 4.
Consult Isaiah 5:19; Ecclesiastes [or Ecclesiasticus] 5:1 ff.; James 1:8 and 4:8; 2 Peter 3:3, 4.
(printed under page 88)
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Clemens Alexandrin., lib. III Strom., sub finem.
Clement of Alexandria, Stromata, book III, towards the end.
(printed under page 88)
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S. Clem. Rom., ep. 2, n. 12, in fine.
St. Clement of Rome, ep. 2, n. 12, at the end.
(printed under page 88)
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- running head: [P]ROOEMIA VARIORUM. 178 [left part of the head cut by the column crop]
- marginal letters: A ‹Cotelerius. Superius quippe›; B ‹§ 5.›; C ‹gelio secundum Aegyptios›; D (not beside the text of this column: it stands beside the foot notes)
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Usus fuit versione LXX interpretum. — Sanctus Clemens Septuaginta Interpretum versione in epistolis suis utitur; verum plerumque sententiam potius, quam verba ipsa repraesentat. Invidiam vero commemorans in Aaronem ob sacerdotium concitatam, complura refert, quae in Numerorum libro non leguntur. Itaque e Judaeorum traditione ab eo accepta fuisse existimamus; quemadmodum et quod de Rahab habet, eam de exploratorum via interrogatam, longe aliam demonstrasse ab ea, qua illi redituri erant; quod in libro Josue, ubi historia haec describitur, minime occurrit. Hactenus v. cl. Remi Ceillier. Verum quod de via contraria exploratoribus a Rahab demonstrata, ex erronea Junii lectione hujus Clementini loci deprompsit; Junius enim quod hic in archetypo desideratur, studens supplere, ediderat (ὁδὸν) ὑποδεικνύουσα αὐτοῖς ἐ(ναντίαν), et Latine: viam ostendens eis contrariam. Quod cum Cotelerius animadverteret repugnare Historiae sacrae, quae exploratores e domo Rahab tum nondum exiisse, sed in ea adhuc latitare docet; οὐχ pro ὁδὸν, ἐ(κείνους) pro ἐ(ναντίαν) substituit. Nec dubium, quin ejus correctio Junianae sit praeferenda lectioni: maxime cum hanc ad exploratores Josue, quibus unis Rahab viam contrariam ostendisse memoratur, referri orationis series non sinat. Antea etiam forte legendum καὶ ποῦ πορεύονται, οὐχ οἶδα, et quo pergant nescio, conjectat v. cl. Coutantius, at perperam; nam hujus supplementi capax non est manuscripti lacuna.
He used the version of the Seventy translators. — Saint Clement uses the version of the Seventy Translators in his epistles; but for the most part he renders the sense rather than the words themselves. And when recalling the envy stirred up against Aaron on account of the priesthood, he reports several things which are not read in the book of Numbers. We therefore think they were received by him from the tradition of the Jews; as also what he has about Rahab, that when asked about the way of the spies she pointed out one far different from that by which they were going to return; which does not occur at all in the book of Joshua, where this history is described. Thus far the distinguished Remi Ceillier. But what he says of the contrary way pointed out to the spies by Rahab, he drew from Junius's erroneous reading of this passage of Clement; for Junius, seeking to supply what is here wanting in the archetype, had edited “pointing out to them the opposite (way)”, and in Latin: showing them the contrary way. When Cotelier observed that this conflicts with the sacred History, which teaches that the spies had then not yet gone out of Rahab's house, but were still hiding in it, he substituted “not” for “way”, and “those men” for “opposite”. Nor is there doubt that his correction is to be preferred to Junius's reading: especially since the sequence of the discourse does not allow this to be referred to Joshua's spies, the only ones to whom Rahab is recorded to have shown a contrary way. That before this one should perhaps also read “and where they are going, I do not know”, and where they are going I do not know, is the conjecture of the distinguished Coustant, but wrongly; for the gap in the manuscript has no room for this supplement.
ARTICULUS IV.
ARTICLE IV.
VARIAE EDITIONES EPISTOLARUM S. CLEMENTIS ROM. PONTIFICIS.
THE VARIOUS EDITIONS OF THE EPISTLES OF SAINT CLEMENT, ROMAN PONTIFF.
Clementis Romani ad Corinthios epistolae, quanto reliquis sub ejus nomine vulgatis sinceriores sunt, et a primaeva simplicitate minus alienae, tanto plus operae iisdem edendis, in alias linguas transferendis, et illustrandis impenderunt viri antiquitatis ecclesiasticae studiosi. Laudatur hoc nomine in Gallandi Prolegomenis Patritius Junius Scotus, heterodoxus quidem, ast eruditus, et antiquitatum scrutator indefessus; qui insigne hoc aetatis apostolicae monumentum diu tenebris consepultum, e vetustissimo ms. codice Alexandrino, quem manu Theclae nobilis feminae Aegyptiae circa concilii Nicaeni I tempora exaratum, Cyrillus Lucaris, ex Alexandrino Constantinopolitanus patriarcha, per Thomam Rowaeum ex Oriente reducem, Carolo I, Angliae regi dono miserat, anno 1633, Oxonii primus edidit in-4° Graece ac Latine: priorem quidem epistolam addita Latina versione, notisque illustratam; posterioris vero reliquias Graece tan⟨t⟩um ad calcem rejectas. Quo vero suum pensum rite absolveret editor, voces deperditas. ut ipsemet
The more genuine the epistles of Clement of Rome to the Corinthians are than the others published under his name, and the less estranged from primitive simplicity, the more labour men devoted to ecclesiastical antiquity have spent on editing them, translating them into other languages, and illustrating them. On this account there is praised in Gallandi's Prolegomena Patrick Young the Scot, heterodox indeed, but learned, and an untiring searcher of antiquities; who was the first to publish this notable monument of the apostolic age, long buried in darkness, from the very ancient Alexandrian manuscript codex which, written by the hand of Thecla, a noble Egyptian woman, about the times of the first council of Nicaea, Cyril Lucaris, patriarch of Constantinople after being patriarch of Alexandria, had sent as a gift to Charles I, king of England, through Thomas Roe on his return from the East; he published it at Oxford in the year 1633, in quarto, in Greek and Latin: the first epistle with a Latin version added and illustrated with notes; but the remains of the second in Greek only, relegated to the end. And that the editor might duly discharge his task, the lost words, as he himself
Editors' notes and page, col. 179
Footnotes
(74) ‹anchor: exploratorum via› · call in col 179
S. Clemens Rom., ep. 1, num. 12.
St. Clement of Rome, ep. 1, no. 12.
(printed under page 89)
(75) ‹anchor: Patritius Junius Scotus› · call in col 179
Tom. I Bibl. SS. Patrum, pag. 11.
Vol. I of the Bibliotheca of the Holy Fathers, p. 11.
(printed under page 89)
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- marginal letters: A ‹Usus fuit versione LXX interpretum›; B ‹enim quod hic in archetypo›; C ‹manuscripti lacuna.›; D ‹clae nobilis feminae Aegyptiae›
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- other: column ends mid-sentence. UNSURE: in "καὶ ποῦ πορεύονται, †οὐχ οἶδα" the last letter of the negative reads as χ at this resolution (οὐκ would be expected before the smooth breathing); marked † and to be checked at higher zoom. UNSURE also: the bare ἐ before the bracketed supplements (three times) is very small and its breathing/accent cannot be read with confidence (it may print with a grave). "tan⟨t⟩um": the t at the line start is lost to damaged type. Foot-note calls (74), (75) dropped; notes (74)–(76) stand at the foot of this column (note 76 runs on under col. 180), not set here. The Greek words are quoted within the Latin text and are set as printed, with the brackets round the supplied letters as printed. The italic sub-caption is printed run-in with a dash and is kept so.
fatetur in praefatione, et litteras vetustate exesas, spatiis et interstitiis accuratissime dimensis supplevit, et minio rubro notavit; eo nimirum consilio, ut quae in laceris membranis temporis injuria consumpta desiderabantur, ab iis, quae addita, vel suppleta fuerint, lectores facilius secernerent. Quae quidem supplementa Juniana posteriores editores, ut uncinulis clausa typis imprimerentur, diligenter curarunt. Magna enimvero, et laudanda Junii solertia, si fides ipsi adhibenda. Verum secus sentiunt de eo, deque ejus labore in describendo ms. Alexandrino viri longe doctissimi Wottonus in primis, Millius et Grabius, ut proinde minus recte censuerit Fellus: « Actum, scilicet, irrito conatu acturum fuisse illum, qui post Junium ad exemplar Alexandrinum omnia denique exegisset: siquidem, subdit, ea habetur de eruditione, industria et fide D. Junii apud omnes fama, ut eamdem suspicione aliqua labefactare non incivile modo, sed iniquum prorsus videatur. »
confesses in the preface, and the letters eaten away by age, he supplied, with the spaces and intervals most accurately measured, and marked them in red vermilion; with this design, namely, that readers might more easily distinguish what was wanting in the torn parchments, consumed by the injury of time, from what had been added or supplied. And later editors took diligent care that these supplements of Junius should be printed in type enclosed in small brackets. Great indeed, and praiseworthy, is the skill of Junius, if credit is to be given him. But very learned men think otherwise of him, and of his labour in transcribing the Alexandrian manuscript, Wotton above all, Mill and Grabe, so that Fell judged less than rightly: “That he, namely, would be doing what was already done, with a vain effort, who after Junius should at last have checked everything against the Alexandrian copy: since, he adds, such is the repute among all of the learning, industry and good faith of Mr Junius, that to weaken it by any suspicion would seem not only uncivil, but altogether unjust.”
At pretium fuerit operae hic in medium proferre quae in Juniana Clementinarum epistolarum editione fuere ab ipso Grabio adnotata; sic autem se habent: « Quae ex collatione ms. codicis Alexandrini emendationem praebent, ad haec fere capita reducuntur. Primo nonnulla in editis omittuntur, quae in prototypo exstant, ut ex versione Latina constat; secundo haud pauca vocabula litteris miniatis eduntur, quae in codice exstant, quod factum esse a typothetis verisimile est; tertio sunt haud pauca, quae non recte exscripsit editor; quarto nonnulla aliter scripta sunt, quam editor repraesentavit ex singulari quadam ejus opinione; qua adduci non potuit, ut scriptionem veterem aliter exhiberet, quam secundum vulgarem scribendi morem; quinto saepe cum ipse male exscripserit, correctionem ex conjectura addit ad marginem; quae correctio in ipso codice reperitur. » Hactenus Grabius. Quibus ergo vitiis laborant editiones fere omnes, utpote quae fuere ad Junianam exactae. Eamdem Junianam editionem Helmstadiensibus typis exprimi curavit Joachimus Joannes Maderus anno 1654, et nova praefatione addita genuinum esse hunc Clementis fetum, contra quemdam Lutheranae communionis theologum demonstravit. Joannes Fellus Oxoniensium antistes anno 1669 Oxonii et 1687 Londini in-8° utramque Clementis ad Corinthios epistolam, minori quidem forma, sed notis non minus doctis conspicuam repraesentavit. Prior ad Corinthios epistola Latine duntaxat inter Francisci Rous Mella Patrum Londini in-8° 1650 conspicitur. Anno 1672, has epistolas nova interpretatione novisque notis adornatas Paris. in-fol. in lucem emisit Joan. Cotelerius doctor Sorbonae in opere
But it will be worth while to bring forward here what was noted by Grabe himself on Junius's edition of the Clementine epistles; it runs thus: “The things which, from the collation of the Alexandrian manuscript codex, afford an emendation, are reduced roughly to these heads. First, some things are omitted in the printed texts which stand in the prototype, as is clear from the Latin version; secondly, not a few words are printed in red letters which stand in the codex, which was probably done by the typesetters; thirdly, there are not a few things which the editor did not copy out correctly; fourthly, some things are written otherwise than the editor represented them, from a certain peculiar opinion of his, by which he could not be brought to exhibit the old writing otherwise than according to the common manner of writing; fifthly, often when he himself has copied wrongly, he adds a correction from conjecture in the margin; which correction is found in the codex itself.” Thus far Grabe. Under these faults, therefore, nearly all the editions labour, inasmuch as they were modelled on that of Junius. The same edition of Junius Joachim Johann Mader had printed at the Helmstedt press in the year 1654, and, adding a new preface, demonstrated against a certain theologian of the Lutheran communion that this is the genuine offspring of Clement. John Fell, bishop of Oxford, in the year 1669 at Oxford and 1687 at London, in octavo, presented both epistles of Clement to the Corinthians, in a smaller format indeed, but conspicuous for notes no less learned. The first epistle to the Corinthians, in Latin only, is to be seen among the Mella Patrum of Francis Rous, London, in octavo, 1650. In the year 1672 Jean Cotelier, doctor of the Sorbonne, brought these epistles to light at Paris, in folio, furnished with a new translation and new notes, in the work
Editors' notes and page, col. 180
Footnotes
(76) ‹anchor: not visible in the foot image› · call in col 180
Walton., Prolegom. ad Bibl. polyglott., sect. 9, § 34; Millius apud Ruffel., edit. PP. apostol., t. I, part. II, pag. 256; Grabe, Prolegom. ad versionem LXX seniorum, cap. 2, § 1.
Walton, Prolegomena to the Polyglot Bible, sect. 9, § 34; Mill, in Russel's [printed Ruffel.] edition of the Apostolic Fathers, vol. I, part II, p. 256; Grabe, Prolegomena to the version of the Seventy Elders, ch. 2, § 1.
(printed under page 89)
(77) ‹anchor: not visible in the foot image› · call in col 180
Praefat. ad epistolam 1 Clem., edit. Oxon., 1669,
Preface to the first epistle of Clement, Oxford edition, 1669.
(78-100) ‹anchor: ab ipso Grabio› · call in col 180 Grabius, apud Wottonum, ad calcem Epistolae Clement., p. 101.
Grabe, in Wotton, at the end of the Epistle of Clement, p. 101.
(printed under page 89)
Page
- running head: [C]LEMENTEM I PAPAM 180 [left part of the head cut by the column crop]
- marginal letters: A ‹fatetur in praefatione›; B ‹exemplar Alexandrinum omnia›; C ‹esse a typothetis verisimile est›; D ‹nae communionis theologum›
- old-edition numerals: (none)
- other: column begins and ends mid-sentence (the last word, "opere", is whole). "spatiis": the second i is damaged; read as "spatiis". Foot-note calls (76), (77), (78-100) dropped; the continuation of note (76) and notes (77), (78-100) stand at the foot of this column, not set here (the note numbering jumps from 77 to "78-100" as printed). The guillemets are set as printed.
celeberrimo de Patribus apostolicis. Eas quoque recensuit ac notarum spicilegium collegit Paulus Colomesius anno 1687 Londini in-8°, quae editio iterata ac emendata prodiit denuo 1694 ibidem. Cotelerii interpretationem adjectis suis notulis evulgavit Clericus Antwerpiae seu verius Amstaelodami anno 1698 in collectione Patrum apostolicorum, et auctius adhuc anno 1724 ibidem in-fol. Collectioni insuper conciliorum cum Labbeanae tum Mansianae, ac primo volumini Epistolarum Romanorum pontificum Coutantii epistolae praefatae insertae sunt. Anno 1718, Cantabrigiensis satis luculenta harum epistolarum editio in vulgus prodiit summa cura Henrici Wottoni elaborata; eam enim haud semel exigens v. cl. ad fidem ms. codicis Alexandrini, adhibito etiam Junii edito cum eodem codice a Millio atque Grabio collato, Junianum textum, quem caeteri editores sunt secuti, octogies emendavit supplevitque; quae vero aberant a ms. exemplari atque a Junio litteris miniatis designabantur, minutioribus typis imprimenda curavit, lectiones et conjecturas, Junii, Boisii, Cotelerii, Felli, Colomesii ac Clerici inter variantes lectiones posuit. Hanc autem Wottonianam editionem licet omnium accuratissimam, qui deinceps epistolas Clementinas typis excuderunt, viri eruditi, si Richardum Russelium et Gallandium excipias, praeteriere inconsultam. Quod quidem mirum, sin minus de reliquis, saltem de Clerico, qui eamdem prae manibus habuit; ex ea enim selectiores Boisii adnotationes a Wottono tum primum editas descripsit, quas in secundam Amstaelodamensem Patrum apostolicorum editionem Cotelerianam transtulit. At eo in primis nomine illam insuper habuisse videtur Clericus, quod editor Cantabrigiensis tum Eduardi Bernardi notulas, quibus epistolae primae αὐθεντίαν elevare conatus est, exsufflarit, tum ipsummet Clericum identidem haud immerito castigarit. Anno 1742, Joan. Ludovicus Frey epistolas Patrum apostolicorum typis Basileensibus consignavit, Wottonianum exemplar, quod quidem exoptabat, primum obtinuit, cum jam epistola I Clementis e prelo evasisset; ut proinde posteriorem tantummodo paulo emendatiorem exhibuerit. Qualemcunque tamen hujus editionis Freyanae, alioquin satis nitidae, defectum supplere annisus est vir eruditus Antonius Birrius in Publico specimine itidem Basileae anno 1744 edito, atque conjecturis haud poenitendis ad textum Clementinum editionis Wottonianae ulterius adhuc d⟨e⟩tergendum referto. Russelius in suis Patrum apostolicorum operibus genuinis Londini anno 1746 evulgatis, Wottonianam editionem prae caeteris sibi sequendam jure censuit; qui et ad calcem secundae partis voluminis primi laudabili consilio pleraque subjecit adnotata ex Joa. Millii apographo accurate ad ms. codicis Alexan. fidem exacto descripta; quae quidem adnotata Wottonus praetermisit, quamvis et ipse apographum Millianum sibi comparasse
most celebrated on the Apostolic Fathers. Paul Colomiès also revised them and gathered a gleaning of notes, in the year 1687 at London in octavo, which edition, repeated and corrected, came out again in 1694 at the same place. Le Clerc published Cotelier's version, with his own short notes added, at Antwerp, or more truly at Amsterdam, in the year 1698 in the collection of the Apostolic Fathers, and in a yet fuller form in the year 1724 at the same place in folio. Moreover the aforesaid epistles were inserted in the collection of the councils, both Labbe's and Mansi's, and in the first volume of Coustant's Epistles of the Roman Pontiffs. In the year 1718 a Cambridge edition of these epistles, quite splendid, came before the public, worked out with the utmost care by Henry Wotton; for that most distinguished man, testing it more than once against the manuscript codex Alexandrinus, and employing also Junius's printed text as collated with the same codex by Mill and Grabe, emended and supplemented in eighty places the Junian text, which the other editors have followed; while what was wanting in the manuscript copy and was marked by Junius in red letters he had printed in smaller type, and he placed the readings and conjectures of Junius, Boys, Cotelier, Fell, Colomiès and Le Clerc among the variant readings. Yet this edition of Wotton, although the most accurate of all, the learned men who afterwards put the Clementine epistles into print, if you except Richard Russel and Gallandi, passed by unconsulted. This is indeed surprising, if not in the rest, at least in Le Clerc, who had it in his hands; for from it he copied out the choicer annotations of Boys, then first published by Wotton, which he transferred into the second Amsterdam edition of Cotelier's Apostolic Fathers. But Le Clerc seems to have disregarded it chiefly on this account, that the Cambridge editor both blew away the short notes of Edward Bernard, by which he tried to weaken the authenticity of the first epistle, and time and again, not undeservedly, chastised Le Clerc himself. In the year 1742 Johann Ludwig Frey committed the epistles of the Apostolic Fathers to the Basel press; Wotton's copy, which indeed he was longing for, he first obtained when the first epistle of Clement had already come off the press, so that accordingly he presented only the latter one in a somewhat more correct state. Yet the defect, such as it is, of this edition of Frey, otherwise quite handsome, the learned Anton Birr strove to make good in a Public Specimen likewise published at Basel in the year 1744, and filled with conjectures not to be regretted, for cleansing still further the Clementine text of Wotton's edition. Russel, in his Genuine Works of the Apostolic Fathers, published at London in the year 1746, rightly judged that Wotton's edition was to be followed by him before the rest; he also, with praiseworthy design, subjoined at the end of the second part of the first volume a good many annotations copied from John Mill's transcript, which had been accurately checked against the manuscript codex Alexandrinus; these annotations Wotton indeed passed over, although he too, that he had procured Mill's transcript for himself
Editors' notes and page, col. 181
Page
- running head: 181 PROOEMIA VARIORUM. 182
- marginal letters: A ‹celeberrimo de Patribus apostolicis. Eas quoque›; B ‹drini, adhibito etiam Junii edito cum eodem co-›; C ‹eamdem prae manibus habuit; ex ea enim sele-›; D ‹exhibuerit. Qualemcunque tamen hujus editionis›
- old-edition numerals: (none)
- other: the column begins and ends mid-sentence. The last word is split at the column break (com- | parasse); it is set whole here from the first line of col. 182, so col. 182 begins at "asseveret". "d⟨e⟩tergendum": the e is damaged type. "in -8°" is printed with a space before the hyphen; set in-8°. The single Greek word (αὐθεντίαν) is printed in italic Greek type. The whole column is editors' prose (Lumper), set as this unit's text.
asseveret, et passim ex eo accuratior reddi editio potuerit, teste Gallandio.
asserts, and although the edition could here and there have been rendered more accurate from it, as Gallandi testifies.
Nuper tandem v. cl. Andreas Gallandius presbyter congregationis Oratorii S. Philippi Nerii, antecedentium omnium editionum subsidio instructus, emendatissimas et castigatissimas edere omni studio ac opere adnisus est hasce Clementis epistolas in sua Bibliotheca veterum Patrum opere uti excellentissimo, et utilitatis, quam scientiarum ecclesiasticarum studiosis omnibus afferat cumulatissimam, laude praestantissimo; ita sumptuoso, chartae insuper nitore et characterum venustate undique expolito ex typographia Joa. Albrizii Venetiis 1765. Quantum vero laboris ac diligentiae in adornanda hac editione impenderit, pluribus exponit in Prolegomenis, atque simul ibidem epistolarum istarum praestantiam, integritatem, ac sinceritatem invictis argumentis tuetur, ac vindicat; cujus labore nos quoque plurimum usos fuisse, in signum gratitudinis palam fatemur.
Lately at last the most distinguished Andrea Gallandi, priest of the congregation of the Oratory of St Philip Neri, furnished with the help of all the preceding editions, strove with all zeal and labour to publish these epistles of Clement in the most correct and most carefully revised form in his Library of the Ancient Fathers, a work most excellent, and most outstanding for the praise of the very abundant usefulness which it brings to all students of the ecclesiastical sciences; a work so sumptuous, and moreover polished on every side by the brightness of the paper and the elegance of the type, from the printing house of Giovanni Albrizzi at Venice, 1765. How much labour and diligence he spent in preparing this edition he sets forth at length in the Prolegomena, and at the same time in the same place he defends and vindicates by invincible arguments the excellence, integrity and genuineness of these epistles; and that we too have made very great use of his labour we openly confess, in token of gratitude.
Anglice Clementis Romani epistolae ad Corinthios per Guil. Burtonium, cum notis copiosis ac Guil. Cavei judicio Londini 1647, atque iterum Guil. Wakaeo interprete, una cum Barnabae, Ignatii, Polycarpi epistolis atque Hermae Pastore itidem in sermenem Anglicum conversis sub titulo: « Epistolae genuinae Patrum apostolicorum in Anglicum sermonem translatae Londini 1693, » in-8°; et iterum ibidem 1710 prodierunt. In Gallicam linguam ambae a Gratio Oratorii sodale, conversae fuere, et quarto Gallicorum Bibliorum tomo, anno 1717 in-fol. Parisiis insertae. Easdem in idioma Germanorum transtulit Jo. Otto Glüsing Hamburgi 1723, in-8°, cum epistolis et scriptis virorum apostolicorum. Antiquior adhuc habetur conversio in Bibliis Germanicis Hamburgi editis anno 1710. Nostra aetate utramque edidit Germanice Simon Grynaeus Basileae 1782 in-8° cum aliis Patrum apostolicorum monumentis, appositis quibusdam notulis dubiae fidei: inde factum, ut P. Vitalis Moesl monachus Ord. S. Benedicti Salisburgi ad S. Petrum, quo faciliorem atque securiorem Catholicis etiam Patrum apostolicorum lectionem redderet, eamdem, paucis contra fidem catholicam militantibus, immutatis, Augus⟨tae⟩ Vindelicorum 1774 deauo procudendam †curavit.
In English the epistles of Clement of Rome to the Corinthians came out by William Burton, with copious notes and the judgement of William Cave, at London in 1647, and again with William Wake as translator, together with the epistles of Barnabas, Ignatius and Polycarp and the Shepherd of Hermas, likewise turned into the English tongue, under the title: "The Genuine Epistles of the Apostolic Fathers translated into the English tongue, London 1693," in octavo; and again at the same place in 1710. Into the French language both were turned by Gratius, a member of the Oratory, and inserted in the fourth volume of the French Bible, in the year 1717, in folio, at Paris. Johann Otto Glüsing translated the same into the idiom of the Germans at Hamburg in 1723, in octavo, with the epistles and writings of the apostolic men. A still older version is found in the German Bible published at Hamburg in the year 1710. In our own age Simon Grynaeus published both in German at Basel in 1782 in octavo, with other monuments of the Apostolic Fathers, some short notes of doubtful trustworthiness being added: whence it came about that Father Vitalis Moesl, a monk of the Order of St Benedict at St Peter's in Salzburg, in order to make the reading of the Apostolic Fathers easier and safer for Catholics also, had the same struck off anew at Augsburg in 1774, a few things that fought against the Catholic faith being altered.
Recognitionum libri a Rufino Latine redditi Basileae cum pseudo-decretalibus anno 1526, in-fol., et subin Parisiis 1541 et 1568, Coloniae 1569. Lugduni in PP. Bibliotheca anno 1677 sunt evulgati. Coloniensis editio praeter Recognitionum libros Clementina quoque, et S. Petri gestorum summam a Perionio conversam cum netis Venradii complectitur.
The books of the Recognitions, rendered into Latin by Rufinus, were published at Basel with the pseudo-decretals in the year 1526, in folio, and thereafter at Paris in 1541 and 1568, at Cologne in 1569; at Lyons in the Library of the Fathers in the year 1677. The Cologne edition comprises, besides the books of the Recognitions, the Clementines also, and the summary of the deeds of St Peter translated by Périon, with the notes of Venradius.
Primus Turnebus eamdem Graece et Latine edidit Parisiis anno 1554 in-4°. Clementina et Epitome illa exstant etiam in Coteleriana collectione; de qua superius mentio a nobis instituta est, cum supposititiis sancti Clementis litteris ad sanctum Jacobum episcopum Hierosolymitanum.
Turnebus was the first to publish the same in Greek and Latin, at Paris in the year 1554, in quarto. The Clementines and that Epitome are extant also in Cotelier's collection, of which mention was made by us above, with the supposititious letter of St Clement to St James, bishop of Jerusalem.
Editors' notes and page, col. 182
Page
- running head: 181 PROOEMIA VARIORUM. 182
- marginal letters: A ‹parasse asseveret, et passim ex eo accuratior reddi›; B ‹Prolegomenis, atque simul ibidem epistolarum›; C ‹bae a Gratio Oratorii sodale, conversae fuere, et›; D ‹Vindelicorum 1774 deauo procudendam›
- old-edition numerals: (none)
- other: the column's first printed letters "parasse" complete the word split at the break (com- | parasse), set whole at the end of col. 181; this file therefore begins at "asseveret". An ink blot at the right edge covers the ends of two lines: "Augus⟨tae⟩" (ending hidden) and "†curavit" (the letters after "cura" are obscured; curavit or curarit, UNSURE). "cumulatissimam": the first u is weakly printed and could be read as a. The 1774 date for Moesl after Grynaeus's 1782 is as printed. The column ends short, at the end of Lumper's text, with blank space beneath; no foot notes on this column. The whole column is editors' prose (Lumper), set as this unit's text. Q1: three forms are set as read on the page and translated as the words intended: "sermenem" (for sermonem; UNSURE, the third letter may be a broken o), "deauo" (for denuo) and "netis" (for notis).