PG 2 · cols. 31–56

S. Clemens I Romanus (opera dubia), Clementina: Epistola Clementis ad Jacobum

Editors' preface

PG 2:31

Editors' notes and page, col. 31

Footnotes

VARIAE LECTIONES (full page width; calls printed in the Greek column only) (printed under page 13)

Footnotes

Varietas lectionum (VARIÆ LECTIONES), full width; calls in the Greek only. (printed under page 13)

(31) · call in col 32

³¹ παρακαθήσομαι O.

παρακαθήσομαι in O.

(printed under page 13)

(33) · call in col 32

³³ Ita O et ex conject. C, νομῆσαι id. in textu.

So O, and C by conjecture; the same has νομῆσαι in the text.

(printed under page 13)

(34) · call in col 32

³⁴ ἀποδώσει O.

ἀποδώσει in O.

(printed under page 13)

(35) · call in col 32

³⁵ μαρτυρίας O.

μαρτυρίας in O.

(printed under page 13)

(36) · call in col 32

³⁶ πρό O.

πρό in O.

(printed under page 13)

(37) · call in col 32

³⁷ μου C.

μου in C.

(printed under page 13)

(38) · call in col 32

³⁸ ὅσα C. Subinde scripsi ἢ καί c. O, ut jam conj. S. εἰ καί C.

ὅσα in C. Next, I have written ἢ καί with O, as S had already conjectured; εἰ καί in C.

(printed under page 13)

(39) · call in col 32

³⁹ οὐδ' εἷς C.

οὐδ' εἷς in C.

(printed under page 13)

(40) · call in col 32

⁴⁰ ὑπόνοιαν C. Postea εἴτε O.

ὑπόνοιαν in C. Afterwards εἴτε in O.

(printed under page 13)

(41) · call in col 32

⁴¹ δέ C. Tum ψεύσομαι O c. S, ψεύσωμαι C.

δέ in C. Then ψεύσομαι in O with S; ψεύσωμαι in C.

(printed under page 13)

(42) ‹anchor: ἄλατος› · call in col 32

⁴² ὕδατος O.

ὕδατος in O.

(printed under page 13)

(43) ‹anchor: ὠχρίασαν ἀγωνισάμενοι› · call in col 32

⁴³ ἀγωνιάσαντες C.

ἀγωνιάσαντες in C.

(printed under page 13)

(44) ‹anchor: καὶ σύνδουλοι› · call in col 32

⁴⁴ φίλοι O. Deinceps ἔτυχεν παρασχῶμεν C.

φίλοι in O. Next, ἔτυχεν παρασχῶμεν in C.

(printed under page 13)

(45) ‹anchor: καὶ αὐταὶ› · call in col 32

⁴⁵ Ita S, αὐτοί C, αὖται O.

So S; αὐτοί in C, αὖται in O.

(printed under page 13)

(46) ‹anchor: ζῆν εὐσεβῶς› · call in col 32

⁴⁶ εὐσεβῶς adjeci c. O.

I have added εὐσεβῶς with O.

(printed under page 13)

(47) ‹anchor: τῶν ὅλων Πατρὶ› · call in col 32

⁴⁷ Πατέρι C.

Πατέρι in C.

(printed under page 13)

(48) ‹anchor: αἰῶνας. Ἀμήν› · call in col 32

⁴⁸ Post hæc in O subscriptio: ὅρκος.

After this, O has the subscription: ὅρκος ("oath").

(printed under page 13)

(49) ‹anchor: ΠΡΟΣ ΙΑΚΩΒΟΝ› · call in col 32

⁴⁹ ἀπὸ Ῥώμης O rubro charactere in marg. salutationi exadversum, et C.

ἀπὸ Ῥώμης ("from Rome"): O, in red letters in the margin opposite the salutation, and C.

(printed under page 13)

(50) ‹anchor: τῷ κυρίῳ› · call in col 32

⁵⁰ fratri domini versio Latina Rufini.

fratri domini ("brother of the Lord"): Rufinus's Latin version.

VARIORUM NOTÆ. (printed under page 13)

(26) ‹anchor: ΠΡΟΣ ΙΑΚΩΒΟΝ› · call in col 32

(printed under page 13) (26) Duplex est circa hanc epistolam opinio veterum. Prima Rufini præfatione ad Recognitiones, (continues)

(26) The ancients held two opinions about this letter. The first, in Rufinus's preface to the Recognitions, (continues)

(printed under page 13)

Page

running head: S I ROM. PONT. OPERA DUBIA. 32
marginal letters: A αὐτῶν ὁρμωμένῳ; B τῶν ὁσίων; C τινων νοθευθῶσιν; D ΕΠΙΣΤΟΛΗ ΚΛΗΜΕΝΤΟΣ
old-edition numerals: 9 after ἔσομαι; 10 before ΕΠΙΣΤΟΛΗ
other: full-width Latin INTERPRETATIO RUFINI below the Greek text block (its opening words stand under col 31); set in c32_a after the Greek salutation (Q2)
other: Greek title (split ΙΑΚΩ-|ΒΟΝ, set whole) and salutation were missing from c32_a; restored by Q2. UNSURE (Q2): the title's ΠΡΟΣ may be printed ΠΡΩΣ; not settleable at this resolution, set ΠΡΟΣ; re-check at zoom
other: salutation ΙΑΚΩΒΩ printed in capitals without adscript iota; set as printed. The salutation runs on into col 33 (ἐπισκόπῳ)
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at ΕΠΙΣΤΟΛΗ ΚΛΗΜΕΝΤΟΣ ΠΡΟΣ ΙΑΚΩΒΟΝ

PG 2:33

ἐπισκόπῳ, διέποντι δὲ τὴν Ἱερουσαλὴμ, ἁγίαν Ἑβραίων Ἐκκλησίαν, καὶ τὰς πανταχῆ Θεοῦ προνοίᾳ ἱδρυθείσας καλῶς, σύν τε πρεσβυτέροις καὶ διακόνοις καὶ τοῖς λοιποῖς ἅπασιν ἀδελφοῖς, εἰρήνη εἴη πάντοτε.

the bishop, who governs Jerusalem, the holy Church of the Hebrews, and those everywhere well founded by the providence of God, together with the presbyters and deacons and all the rest of the brethren, peace be always.

I. Γνώριμον ἔστω σοι, κύριέ μου, ὅτι Σίμων, ὁ διὰ τὴν ἀληθῆ πίστιν καὶ τὴν ἀσφαλεστάτην αὐτοῦ τῆς διδασκαλίας ὑπόθεσιν τῆς Ἐκκλησίας θεμέλιος εἶναι ὁρισθεὶς καὶ δι' αὐτὸ τοῦτο ὑπ' αὐτοῦ τοῦ Ἰησοῦ ἀψευδεῖ στόματι μετονομασθεὶς Πέτρος· ἡ ἀπαρχὴ τοῦ Κυρίου ἡμῶν· ὁ τῶν ἀποστόλων πρῶτος, ᾧ πρώτῳ ὁ Πατὴρ τὸν Υἱὸν ἀπεκάλυψεν· ὃν ὁ Χριστὸς εὐλόγως ἐμακάρισεν· ὁ κλητὸς καὶ ἐκλεκτὸς καὶ συνέστιος καὶ συνοδοίπορος· ὁ καλὸς καὶ δόκιμος μαθητής· ὁ τῆς δύσεως τὸ σκοτεινότερον τοῦ κόσμου μέρος ὡς πάντων ἱκανώτερος φωτίσαι κελευσθεὶς καὶ κατορθῶσαι δυνηθείς,— καὶ δὴ μέχρι ποῦ μηκύνω τὸν λόγον, μὴ βουλόμενος σημῆναι τὸ λυποῦν, ὃ ἐξ ἀνάγκης κἂν βραδὺ πάντως εἰπεῖν με δεῖ; — οὗτος αὐτὸς, διὰ τὴν ἄμετρον πρὸς ἀνθρώπους στοργὴν σαφῶς,

Chapter I. Be it known to you, my lord, that Simon, who on account of the true faith and the most secure foundation of his teaching was appointed to be the foundation of the Church, and for this very reason was renamed Peter by the unerring mouth of Jesus Himself; the first-fruits of our Lord; the first of the apostles, to whom first the Father revealed the Son; whom Christ with good reason pronounced blessed; the called and chosen and table-companion and fellow-traveller; the good and approved disciple; who, as more capable than all, was commanded to enlighten the darker part of the world, that of the West, and was enabled to achieve it,— and indeed to what point do I prolong my discourse, not wishing to indicate that which grieves, which of necessity, even if late, I must by all means tell? — this very man, on account of his boundless affection towards men, clearly,

Editors' notes and page, col. 33

Footnotes

VARIÆ LECTIONES (calls in the Greek only). (printed under page 14)

(27) Ἐπισκόπων ἐπισκόπῳ. Consule Savaronem ad Sidonii epistolam 1, libri VI; in qua Lupus episcopus Tricassinus appellatur Pater patrum et episcopus episcoporum et alter sæculi sui Jacobus. Sed et Arnobio in psalmum CXXXVIII Petrus est Episcopus episcoporum; Rufino Historiæ Eusebianæ lib. II, cap. 1, Jacobus, apostolorum episcopus; Græcis abbatibus et monachis multis in concilio Lateranensi sub Martino I, secretario 2, Martinus papa, sacerdos sacerdotum et Pater patrum; auctori Quæstionum ad orthodoxos apud Justinum, cap. 119, Paulus, Πατέρων πατήρ· ut et Gregorius Nyssenus concilio Nicæno II, actione 6, et Clemens noster Anastasio Sinaitæ, quæst. 96, p. 526. Denique a Maximo in Disputatione cum Pyrrho, Clemens Alexandrinus, philosophus philosophorum dicitur. ID.

(27) Ἐπισκόπων ἐπισκόπῳ ("to the bishop of bishops"). Consult Savaron on Sidonius's Letter 1 of Book VI, in which Lupus, bishop of Troyes, is called Father of fathers and bishop of bishops and the other James of his age. And to Arnobius on Psalm 138, Peter is Bishop of bishops; to Rufinus, Eusebius's History Book II, chapter 1, James is bishop of the apostles; to many Greek abbots and monks at the Lateran Council under Martin I, second session, Pope Martin is priest of priests and Father of fathers; to the author of the Questions to the Orthodox in Justin, chapter 119, Paul is Πατέρων πατήρ ("father of fathers"), as is also Gregory of Nyssa at the Second Council of Nicaea, sixth session, and our Clement to Anastasius of Sinai, question 96, p. 526. Finally, by Maximus in the Disputation with Pyrrhus, Clement of Alexandria is called philosopher of philosophers. The same (Cotelier).

(printed under page 14)

Page

running head: 33 CLEMENTINA. — EPISTOLA CLEMENTIS
marginal letters: A ἐπισκόπῳ, διέποντι; B μέρος ὡς πάντων; C modo relictum; D Nyssenus concilio
old-edition numerals: 11 before σημῆναι
other: full-width Latin INTERPRETATIO RUFINI below the Greek text block, cut off at right edge, not set

PG 2:34

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

in Hierosolymis; sed et omnes Ecclesias quae ubique Dei providentia fundatae sunt; cum presbyteris et diaconibus, et caeteris omnibus fratribus, pax sit semper.

at Jerusalem; and also all the Churches which have been founded everywhere by the providence of God; with the presbyters and deacons, and all the other brethren, peace be always.

I. Notum tibi facio, Domine, quia Simon Petrus, qui verae fidei merito et integrae praedicationis obtentu fundamentum esse Ecclesiae definitus est; qua de causa etiam Domini ore divino cognominatus est Petrus; qui fuit primitiae electionis Domini; apostolorum primus; cui et primo Deus Pater Filium revelavit; cui et Christus competenter beatitudinem contulit; qui et vocatus est, et electus, conviva Domini, et comes effectus, tanquam bonus et probatissimus discipulus; qui Occidentis obscuriorem mundi plagam, velut omnium potentior, illuminare praeceptus est, quique et integre potuit implere praeceptum. Sed quousque sermonem protraho, fugiens indicare quod triste est; quod quidem necesse est, licet tarde, proferre? Hic denique ipse Petrus, qui pro immensa charitate, quam erga omnes homines gerebat, palam cum omni fiducia, adversante etiam tyranno, totius mundi bonum praedicare non destitit, et regem omnium saeculorum per orbem terrae, et usque ad ipsius Romanae hujus urbis notitiam, ut etiam ipsa salvaretur, invexit: hic, inquam, pro pietate pati volens praesentem vitam finivit.

Chapter I. I make known to you, Lord, that Simon Peter, who by the merit of his true faith and by reason of his unimpaired preaching was marked out to be the foundation of the Church; for which cause he was also surnamed Peter by the divine mouth of the Lord; who was the first-fruits of the Lord's election; the first of the apostles; to whom also first God the Father revealed the Son; on whom also Christ fittingly conferred blessedness; who was both called and chosen, and was made the Lord's table-companion and comrade, as a good and most approved disciple; who, as more able than all, was commanded to enlighten the darker region of the world, the West, and was able to fulfil the command wholly. But how long do I draw out my discourse, shrinking from declaring what is sad, which yet must needs be brought forth, though late? This same Peter, then, who out of the boundless charity that he bore towards all men, openly and with all confidence, even with the tyrant opposing, did not cease to preach the good of the whole world, and brought the King of all ages in throughout the circle of the earth, even to the knowledge of this very city of Rome, that it too might be saved: he, I say, willing to suffer for godliness, ended this present life.

Editors' notes and page, col. 34

Footnotes

(51) · call in col 34

⁵¹ Ἑβραίων om. var. lect. ap. C, et O.

Ἑβραίων is omitted by a variant reading cited by C, and by O.

(printed under page 14)

(52) · call in col 34

⁵² εἰς var. lect. ap. C.

εἰς: a variant reading cited by C.

(printed under page 14)

(53) · call in col 34

⁵³ διά c. O. Deest in textu Coteleri, qui quidem subjunxit: Supple διά ex Vita S. Clementis, prout habetur in codice Regio 804. Ea Vita ex illo codice sæpe a nobis citabitur, continet autem tum Clementinam Epitomen, impressa auctiorem, additis non paucis ex opere Clementinorum, sed innoxiis, tum plurima ex Epistola hac, tum Martyrium Clementis, quod edendum curavimus. Et Ruf. legit ut O.

διά with O. It is missing in Cotelier's text, who indeed added: "Supply διά from the Life of St Clement as it stands in the Royal codex 804. That Life will often be cited by us from that codex; it contains both the Clementine Epitome, fuller than the printed one, with not a few additions from the work of the Clementines, but harmless ones, and very much from this Letter, and the Martyrdom of Clement, which we have had published." And Rufinus read as O.

(printed under page 14)

(54) · call in col 34

⁵⁴ Ita O et ex conject. C, in cuj. textu θέμενος. Et cod. Reg. 804 et Ruf. θεμέλιος. Cfr. hom. XVII, 19.

So O, and C by conjecture, in whose text θέμενος stands. Both the Royal codex 804 and Rufinus have θεμέλιος. Compare Homily XVII, 19.

(printed under page 14)

(55) · call in col 34

⁵⁵ πρῶτον O, cui et primo Ruf.

πρῶτον in O; Rufinus has cui et primo ("to whom also first").

(printed under page 14)

(56) · call in col 34

⁵⁶ ὡς καλός Ruf.

ὡς καλός in Rufinus.

(printed under page 14)

(57) · call in col 34

⁵⁷ λοιπὸν O.

λοιπὸν in O.

VARIORUM NOTÆ. (printed under page 14)

(27) · call in col 34

(printed under page 14)

Page

running head: OLA CLEMENTIS AD JACOBUM. 34
marginal letters: A rum Ecclesiam; B praeceptus est; C modo relictum
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:35

δημοσίᾳ, ἐπὶ τοῦ ἐνεστῶτος πονηροῦ, τὸν ἐσόμενον ἀγαθὸν ὅλῳ τῷ κόσμῳ μηνῦσαι βασιλέα, μέχρις ἐνταῦθα τῇ Ῥώμῃ γενόμενος, θεοβουλήτῳ διδασκαλίᾳ σώζων ἀνθρώπους, αὐτὸς τοῦ νῦν βίου βιαίως τὸ ζῆν μετήλλαξεν.

publicly, in the time of the present wicked one, to make known to the whole world the good King to come, having come as far as Rome here, saving men by God-willed teaching, himself violently exchanged the living of this present life.

II. Πρὸς αὐταῖς δὲ ταῖς ἡμέραις αἷς ἤμελλε τελευτᾷν, συνηθροισμένων τῶν ἀδελφῶν, αἰφνιδίως λαβόμενός μου τῆς χειρὸς ἐγερθεὶς ἐπὶ τῆς ἐκκλησίας ἔφη· Ἀκούσατέ μου, ἀδελφοὶ καὶ σύνδουλοι· Ἐπεὶ, ὡς ἐδιδάχθην ἀπὸ τοῦ με ἀποστείλαντος Κυρίου τε καὶ Διδασκάλου Ἰησοῦ Χριστοῦ, αἱ τοῦ θανάτου μου ἠγγίκασιν ἡμέραι, Κλήμεντα τοῦτον ἐπίσκοπον ὑμῖν χειροτονῶ, ᾧ τὴν ἐμὴν τῶν λόγων πιστεύω καθέδραν, τῷ ἀπ' ἀρχῆς μοι μέχρι τοῦ τέλους συνοδεύσαντι καὶ οὕτως πασῶν μου τῶν ὁμιλιῶν ἐπακούσαντι· συνελὼν ἐρῶ, ὃς ἐν πᾶσι πειρασμοῖς μου κοινωνήσας τῇ πίστει προσκαρτερῶν εὑρέθη· ὃν πλεῖον πάντων πεπείραμαι θεοσεβῆ, φιλάνθρωπον, ἁγνὸν, πολυμαθῆ, σώφρονα, ἀγαθὸν, δίκαιον, μακρόθυμον, καὶ γενναίως εἰδότα φέρειν τὰς ἐνίων τῶν κατηχουμένων ἀχαριστίας. Διὸ αὐτῷ μεταδίδωμι τὴν ἐξουσίαν τοῦ δεσμεύειν καὶ λύειν, ἵνα περὶ παντὸς οὗ ἂν χειροτονήσῃ ἐπὶ τῆς γῆς ἔσται δεδογματισμένον ἐν οὐρανοῖς. Δήσει γὰρ ὃ δεῖ δεθῆναι, καὶ λύσει ὃ δεῖ λυθῆναι, ὡς τὸν τῆς Ἐκκλησίας εἰδὼς κανόνα. Αὐτοῦ οὖν ἀκούσατε, ὡς γνόντες ὅτι ὁ τὸν ἀληθείας προκαθεζόμενον λυπῶν εἰς Χριστὸν ἁμαρτάνει, καὶ τὸν Πατέρα τῶν ὅλων παροργίζει· οὗ εἵνεκεν οὐ ζήσεται. Καὶ αὐτὸν οὖν δεῖ τον προκαθεζόμενον ἰατροῦ τόπον ἐπέχειν, οὐ θηρίου ἀλόγου θυμὸν ἔχειν.

Chapter II. And close upon those very days in which he was about to die, when the brethren were gathered together, suddenly taking hold of my hand, having risen up before the church, he said: Hear me, brethren and fellow-servants: Since, as I was taught by the Lord and Teacher Jesus Christ Who sent me, the days of my death have drawn near, I ordain this Clement as bishop for you, to whom I entrust my chair of discourse, who has journeyed with me from the beginning until the end and thus has heard all my homilies; to speak briefly, who having shared in all my trials has been found steadfastly persevering in the faith; whom more than all I have found by experience to be godly, philanthropic, pure, learned, temperate, good, righteous, long-suffering, and nobly knowing how to bear the ingratitude of some of those under instruction. Wherefore I impart to him the authority of binding and loosing, so that concerning everything that he shall ordain upon the earth, it shall be decreed in the heavens. For he shall bind what ought to be bound, and he shall loose what ought to be loosed, as knowing the rule of the Church. Hear him therefore, as knowing that he who grieves the one presiding over truth sins against Christ, and provokes to anger the Father of all; on which account he shall not live. And it is necessary therefore that he himself who presides should hold the place of a physician, not have the passion of an irrational wild beast.

III. Αὐτοῦ ταῦτα λέγοντος, ἐγὼ προσπεσὼν ἐπεδεόμην αὐτοῦ, παραιτούμενος τὴν τῆς καθέδρας τιμήν

Chapter III. While he was saying these things, I fell down before him and entreated him, declining the honour of the chair

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

II. In ipsis autem diebus, quibus vitae finem sibi imminere praesensit, in conventu fratrum positus, apprehensa manu mea repente consurgens, in auribus totius Ecclesiae haec protulit verba : Audite me, fratres et conservi mei : Quoniam sicut edoctus sum ab eo qui misit me Domino et Magistro meo Jesu Christo, dies mortis meae instat, Clementem hunc episcopum vobis ordino ; cui soli meae praedicationis et doctrinae Cathedram credo ; qui mihi ab initio usque ad finem comes in omnibus fuit, et per hoc veritatem totius meae praedicationis agnovit, qui in omnibus tentationibus meis socius exstitit, fideliter perseverans ; quem prae caeteris expertus sum Deum colentem, homines diligentem, castum, discendi studiis deditum, sobrium, benignum, justum, patientem, et scientem ferre nonnullorum etiam ex his qui in verbo Dei instruuntur injurias. Propter quod ipsi trado a Domino mihi datam potestatem ligandi et solvendi, ut de omnibus quibuscunque decreverit in terris, hoc decretum sit et in coelis. Ligabit enim quod oportet ligari, et solvet quod expedit solvi, tanquam qui ad liquidum Ecclesiae regulam noverit. Ipsum ergo audite, scientes quia quicunque contristaverit doctorem veritatis, peccat in Christum, et Patrem omnium exacerbat Deum, propter quod et vita carebit. Ipsum autem qui praeest caeteris, oportet medici vicem agere, et non ferae bestiae furore commoveri.

Chapter II. Now in those very days in which he foreknew that the end of life was imminent for him, being set in the assembly of the brethren, taking hold of my hand and suddenly rising up, in the hearing of the whole Church he uttered these words: Hear me, my brethren and fellow-servants: Since, as I was taught by Him Who sent me, my Lord and Master Jesus Christ, the day of my death is at hand, I ordain this Clement as bishop for you; to whom alone I entrust the Chair of my preaching and doctrine; who has been my companion in all things from the beginning even to the end, and thereby has known the truth of all my preaching, who has been my partner in all my trials, faithfully persevering; whom above others I have found by experience to be worshipping God, loving men, chaste, devoted to the pursuits of learning, sober, kind, just, patient, and knowing how to bear the injuries even of some of those who are instructed in the word of God. On account of which I hand over to him the power of binding and loosing given to me by the Lord, so that concerning all things whatsoever he shall decree on earth, this may be decreed also in heaven. For he shall bind what ought to be bound, and he shall loose what is expedient to be loosed, as one who knows clearly the rule of the Church. Hear him therefore, knowing that whosoever shall grieve the teacher of truth sins against Christ, and provokes God the Father of all, on account of which he shall also be deprived of life. Moreover, he himself who presides over the rest ought to act the part of a physician, and not be moved by the fury of a wild beast.

III. Haec eo dicente, ego procidens ad pedes ejus, rogabam, excusans me, et declinans honorem cathedrae, vel potestatem. At ille respondens : Pro hoc, inquit, ne me rogaveris : hoc enim fieri statutum est

Chapter III. When he said these things, I fell down at his feet and begged him, excusing myself, and declining the honour or power of the chair. But he answering: Concerning this, he said, do not beg me: for it has been determined that this be done

Editors' notes and page, col. 35

Footnotes

VARIÆ LECTIONES (calls in the Greek only). (printed under page 15)

(58) · call in col 35

⁵⁸ πονηροῦ αἰῶνος Ruf. et cod. Reg. 804. Tum ἐσομένου (futuri sæculi) conj. C. Dein dedi μηνῦσαι c. O et Ruf., μηνύσας C.

πονηροῦ αἰῶνος in Rufinus and the Royal codex 804. Then ἐσομένου (futuri sæculi, "of the age to come") conjectured by C. Next I have given μηνῦσαι with O and Rufinus; μηνύσας in C.

(printed under page 15)

(59) · call in col 35

⁵⁹ Leg. τῆς Ῥώμης S.

Read τῆς Ῥώμης: S.

(printed under page 15)

(60) · call in col 35

⁶⁰ προχαρτερῶν O.

προχαρτερῶν in O.

(printed under page 15)

(61) · call in col 35

⁶¹ πλείω C.

πλείω in C.

(printed under page 15)

(62) · call in col 35

⁶² τῆς adjunxi c. O.

I have added τῆς with O.

(printed under page 15)

(63) ‹anchor: ὁ τὸν› · call in col 35

⁶³ τῆς C, ὁ τὸν τῆς maluit S. Et Epit. c. 145 ut O.

τῆς in C; S preferred ὁ τὸν τῆς. And the Epitome, ch. 145, reads as O.

(printed under page 15)

(64) ‹anchor: τόπον ἐπέχειν› · call in col 35

⁶⁴ ἀπέχειν Cl. contra codd. auctoritatem. Deceptus est S de lectione Cotelerii.

ἀπέχειν in Cl. against the authority of the codices. S was mistaken about Cotelier's reading.

(printed under page 15)

(65) ‹anchor: ἐπεδεόμην› · call in col 35

⁶⁵ ἐδεόμην O.

ἐδεόμην in O.

VARIORUM NOTÆ. (printed under page 15)

(28) · call in col 35

(printed under page 15) (28) Αὐτὸς τοῦ βίου βιαίως τὸ ζῆν μετήλλαξεν. Secutus est auctor Epistolæ errorem eorum qui Petro Jacobum superfuisse arbitrabantur: quales exstitisse constat ex Chronico Alexandrino, in quo Jacobi mors confertur ad annum primum Vespasiani. COT.

(28) Αὐτὸς τοῦ βίου βιαίως τὸ ζῆν μετήλλαξεν ("he himself exchanged life by a violent death"). The author of the Letter has followed the error of those who thought that James outlived Peter: that there were such is clear from the Alexandrian Chronicle, in which James's death is assigned to the first year of Vespasian. Cotelier.

(printed under page 15)

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(printed under page 15) (29) Κλήμεντα. Qui modestiæ ac verecundiæ leges non ignorat, indigne profecto feret, virum qui Clementem inducere non erubuit, subnexa et alia quæ passim per totam epistolam efferuntur, de se nullo pudore narrantem. COUT.

(29) Κλήμεντα ("Clement"). Anyone not ignorant of the laws of modesty and reserve will surely take it ill that a man was not ashamed to bring in Clement telling about himself, without any shame, the things appended and the others that are put forward here and there through the whole letter. Coustant.

(printed under page 15)

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(printed under page 15) (30) Χειροτονῶ. Epitom. 145: χειροτονῶ σήμερον. Versio Rufini, ordino: ubi tamen qui dicitur Abdias, ordinabo videtur legisse, χειροτονῶ in futuro 2. COT.

(30) Χειροτονῶ ("I ordain"). Epitome 145: χειροτονῶ σήμερον ("I ordain today"). Rufinus's version, ordino ("I ordain"); where, however, the one called Abdias seems to have read ordinabo ("I will ordain"), χειροτονῶ as a second future. Cotelier.

(printed under page 15)

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(printed under page 15) (31) Citatur in Epist. Leodiensium adversus Paschalem II.

(31) Cited in the Letter of the people of Liège against Paschal II.

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(printed under page 15) (32) Citant Leodienses ibid.

(32) The people of Liège cite it in the same place.

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τε καὶ ἐξουσίαν. Ὁ δ' ἀπεκρίνατο· Περὶ τούτου με μὴ ἀξίου· τοῦτο γὰρ γενέσθαι δέδοκταί μοι, καὶ ταύτῃ μᾶλλον εἰ παραιτῇ· ὅτι ἡ τοιαύτη καθέδρα οὐ φιλοκαθεδροῦντος τολμηροῦ χρείαν ἔχει, ἀλλ' εὐλαβοῦς τὸν τρόπον καὶ πολυμαθοῦς τὸν λόγον. Δὸς δὲ τὸν κρείττονα, ὃς ἐμοί σου πλεῖον συνώδευσε, καὶ τῶν λόγων ἐπήκουσε, καὶ τὴν διοίκησιν τῆς Ἐκκλησίας ἐκμεμάθηκεν, καὶ οὐκ ἀναγκάσω σε καλῶς ποιεῖν οὐ θέλοντα· ἀλλ' οὐ δυνήσει νῦν τόν σου κρείττονα παρασχεῖν· σὺ γὰρ δι' ἐμοῦ τῶν σωζομένων ἐθνῶν ἡ κρείττων ἀπαρχή. Πλὴν καὶ τὸ ἕτερον λόγισαι, ὅτι εἰ τὸν κίνδυνον τῆς ἁμαρτίας φοβούμενος οὐκ ἀναδέχῃ τῆς Ἐκκλησίας τὴν διοίκησιν, εὖ ἴσθι εἰδὼς ὅτι πλεῖον ἁμαρτάνεις, ὅστις τοῖς θεοσεβέσιν, ὥσπερ πλέουσι καὶ κινδυνεύουσι, βοηθεῖν δυνάμενος, οὐ θέλεις, διασκοπῶν μόνον τὸ ἴδιον καὶ οὐ τὸ κοινῇ πᾶσι συμφέρον. Ὅτι δὲ τὸν κίνδυνον πάντως ἀναδέξασθαί σε δεῖ, ἐμοῦ τοῦτο ἀξιοῦν μὴ παυομένου εἰς τὴν τῶν πάντων βοήθειαν, ὀρθῶς ἐπίστασαι. Ὅσῳ οὖν μοι ταχύτερον συνευδοκήσεις, τοσοῦτόν με τῆς ἀθυμίας κουφίσεις.

and authority. And he answered: Do not ask this of me; for it has been resolved by me that this should come to pass, and all the more so if you decline it; because such a chair has need not of a bold man fond of a chair, but of one reverent in manner and learned in discourse. Yet give me a better man, who has journeyed with me more than you, and has heard my discourses, and has thoroughly learned the administration of the Church, and I will not compel you to do well against your will; but you will not be able now to produce one better than yourself; for you are the choicest first-fruits of the nations being saved through me. However, consider the other point also, that if, fearing the danger of sin, you do not take upon yourself the administration of the Church, know well that you sin all the more, since, being able to help the godly, who are as it were sailing and in peril, you are unwilling to do so, looking only to your own interest and not to what is profitable in common to all. And that you must by all means take the danger upon yourself, since I do not cease asking this for the help of all, you rightly understand. Therefore, the more quickly you consent to me, the more you will relieve me of despondency.

IV. Οἶδα δὲ καὶ αὐτὸς, ὦ Κλήμης, λύπας καὶ ἀθυμίας καὶ κινδύνους καὶ ψόγους τοὺς ἐξ ἀπαιδεύτων ὄχλων σοι δωρούμενος, οὓς δυνήσῃ γενναίως φέρειν, ἐνορῶν τῆς ὑπομονῆς τὸν ἐκ Θεοῦ σοι μέγαν ἀποδιδόμενον μισθόν. Ἀλλὰ καὶ δικαίως συνενθυμήθητί μοι, πότε σου τῆς ξυμμαχίας χρείαν ἔχει ὁ Χριστὸς, νῦν ὅτε ὁ πονηρὸς κατὰ τῆς αὐτοῦ νύμφης πόλεμον ἤρατο, ἢ εἰς τὸν ἐπιόντα χρόνον, ὅτε νικήσας βασιλεύσει μηδεμιᾶς τοῦ λοιποῦ χρείαν ἔχων βοηθείας; οὐχὶ καὶ

Chapter IV. And I myself also know, O Clement, that I am presenting to you griefs and despondencies and dangers and reproaches from uninstructed multitudes, which you will be able nobly to bear, looking unto the great reward of endurance rendered to you by God. But also justly consider with me, when does Christ have need of your alliance—now when the evil one has raised war against His bride, or in the time to come, when having conquered He shall reign, having need of no help henceforth? Is it not even

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

mihi ; et eo magis quod excusas : quia haec cathedra eum qui cupit eam et audacter expetit, non requirit, sed ornatum moribus et in verbo Dei eruditum. Quod si esset alius melior, qui mihi adjutor tam sedulus astitisset, si quis tam plene doctrinae meae rationem cepisset, sed et ecclesiasticas dispositiones a me tam plene didicisset, habens alium talem, non te cogerem bonum opus suscipere nolentem. Superfluum ergo est alium quaerere ; cum primitias eorum, qui ex gentibus per me salvantur, et praecipue hujus urbis, te primum obtulerim Deo. Sed et illud intuere ; quia si periculum peccati timens, suscipere refugis Ecclesiae gubernacula ; certus esto quia amplius peccas, qui populum Dei, velut in fluctibus positum et periclitantem, cum possis juvare, subterfugis, tui tantummodo habens considerationem, et non quod in commune omnibus expedit providens. Sed certus esto quod necesse est te suscipere omne periculum, quia nec ego pro salute omnium, ab obsecrando cessabo. Quanto ergo citius mihi acquieveris ; tanto me citius moeroris et tristitiae labore relevabis.

by me; and all the more because you excuse yourself: for this chair does not seek him who desires it and boldly strives after it, but one adorned with morals and learned in the word of God. But if there were another better, who had stood by me as so diligent a helper, if anyone had so fully grasped the method of my doctrine, and had also so fully learned from me the ecclesiastical arrangements, having another such man, I would not compel you against your will to undertake a good work. It is superfluous therefore to seek another, since I have offered you first to God as the first-fruits of those from the nations who are saved through me, and especially of this city. But look at that also: that if, fearing the danger of sin, you shrink from undertaking the helm of the Church, be assured that you sin all the more, you who, when you could help the people of God set as it were amidst the waves and in peril, evade it, having consideration for yourself only, and not providing for what is expedient in common for all. But be assured that it is necessary for you to undertake every danger, because neither will I cease from entreating on behalf of the salvation of all. Therefore, the more quickly you yield to me, the more quickly you will relieve me from the toil of grief and sadness.

IV. Novi etiam hoc, o Clemens, quod tibi taedia et molestias, pericula etiam et opprobria ineruditi vulgi indocilisque conciliem ; quae tu tamen scio quod fortiter et constanter feres, respiciens ad illam spem, quae tibi apud Deum patientiae praeparat coronam. Sed et illud te cupio mecum justa ratione perspicere : quando maxime opera tua indiget Christus, nunc cum inimicus adversum sponsam ejus commovet bellum, an in futuro tempore, quando jam Christus post victoriam triumphabit, nec ultra ullius opera indigebit ? Quis non etiam parvi sensus intelligat, quod istud est temporis, in quo operam tuam Christus requirit ? Tota igitur mente in praesenti necessitate praebe operam tuam, et auxilium in praeliis exhibe regi optimo, remunerationes magnificas post victoriam reddituro. Libenter ergo suscipe episcopatus officium,

Chapter IV. I know this also, O Clement, that I bring upon you weariness and troubles, dangers also and reproaches from an uninstructed and unteachable crowd; which nevertheless I know that you will bravely and steadfastly bear, looking to that hope which prepares for you with God the crown of patience. But I desire you to perceive this also with me by a just reckoning: when does Christ most need your service—now when the enemy stirs up war against His bride, or in the future time, when Christ after victory shall already triumph, and shall no longer need anyone's service? Who even of small understanding would not understand that this is the time in which Christ requires your service? With your whole mind therefore in the present necessity lend your service, and render aid in battles to the best King, Who will render magnificent rewards after victory. Gladly therefore undertake the office of the episcopate,

Editors' notes and page, col. 37

Footnotes

VARIÆ LECTIONES (calls in the Greek only). (printed under page 16) (33) Πολυμαθοῦς τὸν λόγον. Eodem modo Turrianus proœmio Latino ad Constitutiones apostolicas. At in Prolegomenis Græcis in easdem, φιλομαθοῦς τὸν λόγον, quemadmodum codex Regis. COT.

(33) Πολυμαθοῦς τὸν λόγον ("of one learned in the word"). So too Turrianus in his Latin preface to the Apostolic Constitutions. But in the Greek Prolegomena to the same, φιλομαθοῦς τὸν λόγον ("eager to learn the word"), as in the King's codex. Cotelier.

(printed under page 16) (34) Δὸς δὲ τὸν κρείττονα. Infra in Clementina homilia 3, cap. 65, rursum Petrus Zacchæum sic alloqui fingitur: Sin vero non vis bonus Ecclesiæ constitui custos, alium pro te indica qui te sit doctior et fidelior; sed non dabis. Ex utroque autem loco discimus, a prioribus Ecclesiæ sæculis hanc in ea obtinuisse regulam, quæ digniores ac præstantiores ecclesiasticis ministeriis præfici jubet. COUT.

(34) Δὸς δὲ τὸν κρείττονα ("but give one better"). Below, in Clementine Homily 3, chapter 65, Peter is again represented as addressing Zacchaeus thus: "But if you are unwilling to be appointed the Church's good guardian, point out another in your place who is more learned and more faithful than you; but you will not find one." From both places we learn that from the earliest centuries of the Church this rule held in it, which directs that the worthier and more excellent be set over the Church's ministries. Coustant.

(printed under page 16) (35) Σὺ γάρ, κ. τ. λ. Scriptor noster Clementem ex Hebræis natum non sentiebat. ID.

(35) Σὺ γάρ ("for you"), etc. Our writer did not think Clement was born of Hebrews. The same (Coustant).

(printed under page 16) (36) Ἐμοῦ τοῦτο ἀξιοῦν, κ. τ. λ. Clarum est hæc ad preces sanctorum mortuorum non spectare, sed Rufinus obscurius convertit. COT.

(36) Ἐμοῦ τοῦτο ἀξιοῦν ("my asking this"), etc. It is clear that these words do not concern the prayers of the dead saints, but Rufinus translated them rather obscurely. Cotelier.

(printed under page 16)

Footnotes

(66) · call in col 38

⁶⁶ μή με C.

μή με in C.

(printed under page 16)

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⁶⁷ φιλομαθοῦς var. lect. Turriani et cod Reg. 804. Cfr. Hom. III, 65. Tum πλέον O.

φιλομαθοῦς: a variant reading of Turrianus and of the Royal codex 804. Compare Homily III, 65. Then πλέον in O.

(printed under page 16)

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⁶⁸ δυνήσῃ O, qui dein κρίττονα.

δυνήσῃ in O, which then has κρίττονα.

(printed under page 16)

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⁶⁹ Ita O et duo cod. Regii, εἰ C ex Turr. Pro Epist. pontif. II, 14. Dein λογίσαι O.

So O and two Royal codices; εἰ in C, from Turrianus, For the Pontifical Letters II, 14. Then λογίσαι in O.

(printed under page 16)

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⁷⁰ εἰ deest in cod. Hom. Paris.

εἰ is missing in the Paris codex of the Homilies.

(printed under page 16)

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⁷¹ σύ C.

σύ in C.

(printed under page 16)

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⁷² Ita S ex Ruf., ἐπίσταμαι C et O.

So S, from Rufinus; ἐπίσταμαι in C and O.

(printed under page 16)

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⁷³ Κλήμη O constanter.

Κλήμη in O throughout.

(printed under page 16)

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⁷⁴ βασιλεύει O.

βασιλεύει in O.

VARIORUM NOTÆ. (printed under page 16)

(33) · call in col 38

(printed under page 16)

(34) · call in col 38

(printed under page 16)

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(printed under page 16)

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τῷ βραχὺν ἔχοντι νοῦν δῆλον, ὅτι νῦν; Πάσῃ οὖν προαιρέσει ἐν τῷ τῆς παρούσης ἀνάγκης χρόνῳ τάχυνον ξυμμαχῆσαι βασιλεῖ ἀγαθῷ, μισθοὺς μεγάλους μετὰ νίκην ἀποδιδόναι πεφυκότι. Χαίρων οὖν ἐπισκόπησον, εὐκαίρως ταύτῃ μᾶλλον, ὡς διοίκησιν Ἐκκλησίας παρ' ἐμοῦ μεμαθηκὼς, εἰς τὴν τῶν ἡμῖν προσφευγόντων ἀδελφῶν σωτηρίαν.

clear to one having even a small mind, that it is now? With all purpose, therefore, in the time of the present necessity, hasten to fight as an ally for the good King, whose nature is to render great rewards after victory. Rejoicing, therefore, serve as bishop, seasonably all the more in this way, as having learned the administration of the Church from me, for the salvation of the brethren taking refuge with us.

V. Πλὴν καὶ βραχέα σε ἐπὶ πάντων διὰ πάντας τὰ τῆς διοικήσεως ὑπομνῆσαι θέλω. Σὲ μὲν χρὴ ἀνεπιλήπτως βιοῦντα σπουδῇ μεγίστῃ πάσας τὰς τοῦ βίου ἀσχολίας ἀποσείεσθαι, μήτε ἐγγυητὴν γινόμενον μήτε συνήγορον μηδὲ ἑτέρῳ τινὶ βιωτικῷ παρεμπεπλεγμένον πράγματι. Οὐ γὰρ κριτὴν καὶ δικαστὴν χρημάτων ἢ ἀσχολημάτων καθεστάναι σε θέλει τῶν νῦν βιωτικῶν πραγμάτων ὁ Χριστὸς, ἵνα, συνεχόμενος εἰς τὰς νῦν τῶν ἀνθρώπων φροντίδας, μὴ εὐσχολῇς χωρίζειν λόγῳ ἀληθείας ἀνθρώπων τοὺς κρείττονας ἀπὸ τῶν χειρόνων. Ἀλλὰ ταῦτα μὲν οἱ μανθάνοντες ἀλλήλοις παρεχέτωσαν, καὶ ἀπὸ τῶν σώζειν δυναμένων λόγων μὴ ἀπασχολείτωσαν. Ὡς γάρ σοι ἀσεβές ἐστι, τὰς βιωτικὰς φροντίδας ἀναδέξασθαι, καταλείψαντα ποιεῖν ὃ ἐκελεύσθης, οὕτως ἑκάστῳ λαϊκῷ ἁμαρτία ἐστὶν, ἐὰν μὴ ἀλλήλοις καὶ ἐν ταῖς βιωτικαῖς χρείαις παρίστανται. Καὶ σὲ δὲ περὶ ὧν χρὴ ἀμέριμνον εἶναι οἱ πάντες ποιεῖν ἐὰν μὴ νοῶσιν, παρὰ τῶν διακόνων μανθανέτωσαν· ἵνα μόνης τῆς Ἐκκλησίας τὴν φροντίδα ἔχῃς, πρός τε τὸ διοικεῖν αὐτὴν καλῶς καὶ τὸ τοὺς τῆς ἀληθείας λόγους παρέχειν.

Chapter V. However, I wish also briefly before all, for the sake of all, to remind you of the matters of administration. You, for your part, living blamelessly, must with the greatest zeal shake off all the occupations of life, becoming neither a surety nor an advocate nor entangled in any other worldly affair. For Christ does not wish to appoint you a judge and arbiter of money or of occupations of present worldly affairs, lest, being held fast in the present cares of men, you should not have leisure to separate by the word of truth the better among men from the worse. But let the learners render these services to one another, and let them not draw you away from the discourses that are able to save. For just as it is impious for you to take up worldly cares, having left off doing what you were commanded, so for each layman it is a sin if they do not stand by one another even in worldly needs. And if all do not understand how to make you free from care concerning the things about which you ought to be so, let them learn from the deacons; so that you may have care for the Church alone, both for administering her well and for supplying the words of truth.

VI. Ἐπεὶ, ἐὰν βιωτικαῖς μερίμναις ἀσχοληθῇς, καὶ σεαυτὸν καὶ τοὺς ἀκροατὰς ἐνεδρεύσεις· τὰ γὰρ συμ-

Chapter VI. Since, if you are occupied with worldly cares, you will ensnare both yourself and your hearers; for the things that are prof-

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

eo maxime quod ecclesiasticas dispensationes a me probabiliter didicisti ; ut salus eorum, qui per nos confugerunt ad Deum, nequaquam vacillet.

especially because you have creditably learned the ecclesiastical administrations from me; so that the salvation of those who through us have taken refuge in God may in no way waver.

V. Verumtamen et breviter te de ipsius dispensationis ordine coram omnibus commonere necessarium duco. Te quidem oportet irreprehensibiliter vivere ; et summo studio niti, ut omnes vitae hujus occupationes abjicias ; ne fidejussor existas, ne advocatus litium fias, neve in ulla aliqua occupatione prorsus inveniaris mundialis negotii occasione perplexus. Neque enim judicem aut cognitorem saecularium negotiorum hodie te ordinare vult Christus ; uti ne praefocatus praesentibus hominum curis non possis verbo Dei vacare, et secundum veritatis regulam secernere bonos a malis. Ista namque opera, quae tibi minus congruere superius exposuimus, exhibeant sibi invicem discentes, id est laici, et te nemo occupet ab his studiis, per quae salus omnibus datur. Sicut enim tibi impietatis crimen est, neglectis verbi Dei studiis, sollicitudines suscipere saeculares ; ita unicuique laicorum peccatum est, nisi invicem sibi etiam in his quae ad communis vitae usum pertinent, operam fideliter dederint. Te vero securum facere ex his, quibus non debes vacare, omnes communiter elaborent. Quod si forte a semetipsis hoc laici non intelligunt, per diaconos edocendi sunt ; ut tibi solius Ecclesiae sollicitudines derelinquant ; quo ipsam, ut dignum est, dispensare sufficias, et veritatis verbo abundantius possis et studiosius deservire.

Chapter V. Nevertheless, I count it necessary also briefly to remind you before all of the order of that administration itself. You indeed must live blamelessly, and strive with the utmost zeal to cast away all the occupations of this life; that you not be a surety, that you not become an advocate in lawsuits, nor be found in any occupation whatever entangled on occasion of worldly business. For Christ does not wish to ordain you today a judge or magistrate of secular affairs, lest, choked by the present cares of men, you be unable to devote yourself to the word of God, and according to the rule of truth to separate the good from the bad. For let those who learn, that is, the laity, render to one another these services which we have shown above to be less fitting for you, and let no one divert you from those pursuits through which salvation is given to all. For just as it is a crime of impiety for you, neglecting the pursuits of the word of God, to undertake secular cares, so for each one of the laity it is a sin unless they faithfully give their service to one another even in those things that pertain to the use of common life. Let all jointly labour to make you free from care regarding those things to which you ought not to devote yourself. And if perhaps the laity do not understand this of themselves, they are to be taught through the deacons, so that they may leave to you the cares of the Church alone; whereby you may suffice to administer her as is worthy, and may be able more abundantly and more studiously to serve the word of truth.

VI. Si enim mundialibus curis fueris occupatus, et teipsum decipies, et eos qui te audiunt. Non enim poteris quae ad salutem pertinent, plenius singulis quibusque caeteris distinguere : et ex eo fit ut tu, tanquam qui non docueris quae ad salutem hominum pertinent, deponaris, et discipuli per ignorantiam pereant. Idcirco ergo tu quidem ad hoc solum vacato, uti opportune et sine intermissione doceas eos verbum Dei per quod salutem consequi possint. Illi vero cum tanta reverentia tua verba suscipiant, tanquam qui sciant legatum te et praeconem esse veritatis, et quodcunque ligaveris super terram, esse ligatum et in coelo, et quodcunque solveris, etiam ibi esse solvendum (Matth. XVI, 19), quoniam quidem

Chapter VI. For if you are occupied with worldly cares, you will deceive both yourself and those who hear you. For you will not be able more fully to distinguish for each of the others the things that pertain to salvation: and from this it comes about that you, as one who has not taught the things that pertain to the salvation of men, are deposed, and the disciples perish through ignorance. On this account, therefore, devote yourself indeed to this alone, that seasonably and without intermission you may teach them the word of God through which they may be able to attain salvation. And let them receive your words with such reverence, as knowing that you are an ambassador and herald of truth, and that whatsoever you shall bind upon earth is bound also in heaven, and whatsoever you shall loose is to be loosed there also (Matt. 16:19), since indeed

Editors' notes and page, col. 39

Footnotes

VARIÆ LECTIONES (calls in the Greek only). (printed under page 17)

(75) · call in col 39

⁷⁵ βραχὺ (βραχὺν conj. S) νοῦν ἔχοντι C.

βραχὺ (βραχὺν conjectured by S) νοῦν ἔχοντι in C.

(printed under page 17)

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⁷⁶ σέ addidi c. O. Pronomen deesse recte vidit S. βραχαίας Cod. Clementinorum Parisiens.; βραχέως conj. C.

I have added σέ with O; S rightly saw that the pronoun was missing. βραχαίας in the Paris codex of the Clementines; βραχέως conjectured by C.

(printed under page 17)

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⁷⁷ τοῦ accessit ex O. Tum ἀποσείεσθαι O c. Cod. 804, ἀποσίεσθαι Cod. Clement. Paris. constanter. De hac scripturæ discrepantia C consuli jubet Salmas. Not. ad Inscript. Herodis, p. 64 seq. Cfr. Constit. apost. II, 6. Can. apost. 16.

τοῦ has been added from O. Then ἀποσείεσθαι in O with codex 804; ἀποσίεσθαι in the Paris codex of the Clementines throughout. On this difference of spelling C bids us consult Salmasius's Notes on the Inscription of Herodes, p. 64 ff. Compare Apostolic Constitutions II, 6; Apostolic Canons 16.

(printed under page 17)

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⁷⁸ παρασχέτωσαν C. Subinde S: Scribendum haud dubie, nisi forte totum aliquod membrum excidit, σὲ δ' vel καὶ σέ. Rufini interpretatio hæc est: « et te nemo occupet ab his studiis, per quæ salus omnibus datur. »

παρασχέτωσαν in C. Next S: "Doubtless one should write, unless perhaps some whole clause has fallen out, σὲ δ' or καὶ σέ." Rufinus's rendering is this: "and let no one take you away from those pursuits through which salvation is given to all."

(printed under page 17)

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⁷⁹ ἀποσχολήτωσαν C, ἀσχολείτωσαν cod. 804, ἀποσχολείτωσαν S.

ἀποσχολήτωσαν in C; ἀσχολείτωσαν in codex 804; ἀποσχολείτωσαν in S.

(printed under page 17)

(80) · call in col 39

⁸⁰ καταλείψαντι cod. 804.

καταλείψαντι in codex 804.

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φέροντα ἐφοδιάζειν διὰ τὴν ἀσχολίαν οὐ δυνηθεὶς, καὶ σὺ, ὡς μὴ διδάξας τὸ συμφέρον, κολασθήσῃ, οἱ δὲ μὴ μαθόντες ἀγνοίας αἰτίᾳ ἀπολοῦνται. Διὸ σὺ μὲν αὐτοῖς εὐσχολῶν προκαθέσθητι, πρὸς τὸ εὐκαίρως παρέχειν τοὺς σώζειν αὐτοὺς δυναμένους λόγους, καὶ οὕτως ἐπακουέτωσάν σου, εἰδότες ὅτι ὁ τῆς ἀληθείας πρεσβύτης ὃ ἂν δήσῃ ἐπὶ γῆς, δέδεται καὶ ἐν οὐρανῷ, ὃ δ' ἂν λύσῃ, λέλυται. Σὺ δὲ δήσεις ἃ δεῖ δεθῆναι, καὶ λύσεις ἃ δεῖ λυθῆναι. Καὶ τὰ μὲν κατὰ σὲ τὸν προεστῶτα ταῦτά ἐστι καὶ τὰ τούτοις ὅμοια.

itable, being unable to supply because of your lack of leisure, both you yourself, as not having taught what is profitable, will be punished, and those who have not learned will perish by reason of ignorance. Wherefore do you preside over them at leisure, with a view to supplying seasonably the discourses that are able to save them, and thus let them hearken to you, knowing that whatsoever the ambassador of truth shall bind on earth is bound also in heaven, and whatsoever he shall loose is loosed. And you will bind the things that ought to be bound, and will loose the things that ought to be loosed. And the matters concerning you, the president, are these and the things like these.

VII. Τὰ δὲ κατὰ τοὺς πρεσβυτέρους ἔστω τάδε. Πρὸ πάντων τοὺς νέους πρὸς γάμον ζευγνύτωσαν ἐν τάχει, προλαμβάνοντες τῆς νεαζούσης ἐπιθυμίας τὰ παγιδεύματα. Ἀλλὰ μηδὲ τῶν ἤδη γερόντων περὶ γάμου ἀμελήτωσαν· ἐνίοις γὰρ καὶ γηράσασιν ἀλκαία ἔνεστιν ἐπιθυμία. Ἵνα οὖν μὴ ἡ πορνεία, νομὴν λαβοῦσα καθ' ὑμῶν, εἰς ὑμᾶς τὸν αὐτὸν ἐμβάλλῃ λοιμὸν, προασφαλίζεσθε καὶ ἐρευνᾶτε, μή πως τὸ τῆς μοιχείας λανθανόντως ἐν ὑμῖν ἀναφθῇ πῦρ. Πολὺ γὰρ δεινὸν ἡ μοιχεία, τοσοῦτον ὅσον τὰ δευτερεῖα ἔχειν αὐτὴν τῆς κολάσεως· ἐπεὶ τὰ πρωτεῖα τοῖς ἐν πλάνῃ οὖσιν ἀποδίδοται, κἂν σωφρονῶσιν. Διὸ ὑμεῖς, ὡς Ἐκκλησίας πρεσβύτεροι, ἐξασκήσατε τὴν Χριστοῦ νύμφην εἰς σωφροσύνην· νύμφην δὲ λέγω τῆς Ἐκκλησίας τὸ σύστημα. Ἐὰν γὰρ σώφρων καταληφθῇ ὑπὸ νυμφίου βασιλέως, τιμῆς μεγίστης τεύξεται, καὶ ὑμεῖς με-

Chapter VII. And let the matters concerning the presbyters be as follows. Before all things let them join the young in marriage speedily, forestalling the snares of youthful desire. Nor let them neglect marriage in the case of those who are already old; for in some even who have grown old there is a vigorous desire. Therefore, lest fornication, gaining pasture among you, cast the same plague upon you, take precautions beforehand and search out, lest in any way the fire of adultery be secretly kindled among you. For adultery is a very dreadful thing, so much so that it holds the second place in punishment; since the first place is assigned to those who are in error, even if they are temperate. Wherefore do you, as presbyters of the Church, train the bride of Christ unto temperance; and by the bride I mean the body of the Church. For if she is found temperate by the Bridegroom King, she will obtain the greatest honour, and you will enjoy gr-

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

et tu, ut dixi, quae oportet ligabis, et quae expedit solves. Ad te quidem qui praees ista sint monita, et his similia.

you too, as I have said, will bind what ought to be bound, and will loose what is expedient. To you indeed who preside let these admonitions be given, and things like these.

VII. Ad presbyteros vero sint ista. Ante omnia ut pudicitiae studentes, adolescentes nuptiis jungant ; quo calorem ferventis aetatis conjugali lege praeveniant. Sed ne in provectioribus quidem curam habere hujusmodi negligant ; quia in multis, etiam cum senuerit corpus, concupiscentia viget. Ne forte ergo fornicationis labes, occasione accepta, tanquam venenum pessimum serpat in vobis, cavere et antevenire necessarium est, ne quod in vobis adulterii occultum calescat incendium. Et quid in omnibus peccatis adulterio gravius ? Secundum namque in poenis obtinet locum ; quoniam quidem primum illi habent, qui aberrant a Deo, etiamsi sobrie vixerint. Propter quod vos, o presbyteri, Ecclesiam excolite, et adornate sponsam Christi ad pudicitiam. Sponsam autem dico omnem Ecclesiae congregationem : quae si pudica fuerit inventa ab sponso suo, ingentibus ab eo donis et muneribus honorabitur, et vos velut ministri sponsae, et amici sponsi, ingenti gaudio ac laetitia perfruemini : si vero sponsa haec reperta fuerit commaculata peccatis ; ipsa quidem, tanquam indigna, trudetur a regalibus toris ; vos autem poenas dabitis, si forte per vestram negligentiam vel desidiam obrepserit contagio saeva peccati.

Chapter VII. And to the presbyters let these directions be given. Before all things, as zealous for chastity, let them join the young men in marriage, so that by the law of wedlock they may forestall the heat of fervent age. Nor let them neglect to have care of this sort even in the case of those more advanced in years, because in many, even when the body has grown old, concupiscence remains vigorous. Lest perhaps, therefore, the stain of fornication, having found an occasion, creep among you like a most evil poison, it is necessary to beware and to forestall it, lest any secret fire of adultery grow warm among you. And what among all sins is heavier than adultery? For it holds the second place in punishments, since indeed those have the first who wander away from God, even if they have lived soberly. On account of which do you, O presbyters, cultivate the Church, and adorn the bride of Christ for chastity. Now by the bride I mean the whole congregation of the Church: who, if she is found chaste by her Bridegroom, will be honoured by Him with vast gifts and rewards, and you, as ministers of the bride and friends of the Bridegroom, will enjoy vast joy and gladness; but if this bride is found defiled with sins, she herself indeed, as unworthy, will be thrust out from the royal bridal chambers, and you will pay the penalty, if perhaps through your negligence or sloth the fierce contagion of sin has crept in.

Editors' notes and page, col. 41

Footnotes

VARIÆ LECTIONES (calls in the Greek only). (printed under page 18)

(37) Σὺ δὲ δήσεις, etc. Citatur ἐκ τῶν Κλημεντίων ms. Regio 940. Lege cap. 2, in epistola Nicolais tom. III Bibliothecæ sanctorum Patrum, et apud Balsamonem: Magnus quoque Petrus ad Clementem: Tu quidem ea ligabis quæ ligare oportet, et solves quæ solvenda sunt. Martyrium S. Dionysii Areopagitæ: Ὅμως πρὸ τοῦ τὸν μακάριον Πέτρον διὰ τῆς νίκης τοῦ μαρτυρίου καταξιωθῆναι τῆς ἐν τῇ τῶν οὐρανῶν βασιλείᾳ συνδιαγωγῆς, τῷ μακαρίῳ Κλήμεντι τὴν ἐξουσίαν τῆς Ἐκκλησίας παρέθετο, λέγων· Ὥσπερ παρὰ τοῦ Κυρίου μου Ἰησοῦ Χριστοῦ λῦσαι καὶ δῆσαι ἐμοὶ δεδώρηται ἐξουσία, οὕτω καὶ τὴν αὐτὴν ἐξουσίαν αἰωνίως δωροῦμαί σοι καὶ δίδωμι, ἵνα ὃν ἂν δήσῃ ἐπὶ τῆς γῆς, ἔσται δεδεμένος ἐν τοῖς οὐρανοῖς. COT.

(37) Σὺ δὲ δήσεις ("and you will bind"), etc. It is cited "from the Clementines" in Royal manuscript 940. Read chapter 2 in the letter of Nicolas, volume III of the Library of the Holy Fathers, and in Balsamon: "The great Peter also to Clement: You shall bind what ought to be bound, and loose what is to be loosed." The Martyrdom of St Dionysius the Areopagite: "Nevertheless, before blessed Peter was counted worthy, through the victory of martyrdom, of fellowship in the kingdom of heaven, he committed the authority of the Church to blessed Clement, saying: As authority to loose and to bind has been given me by my Lord Jesus Christ, so I give and grant the same authority to you for ever, so that whomever he binds on earth shall be bound in the heavens." Cotelier.

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(38) Τοὺς νέους πρὸς γάμον ζευγνύτωσαν ἐν τάχει. Constitut. apostol., IV, 11. Item B. Chrysostomus, homil. 59 in Genesim his elegantibus et accommodatis verbis: Μὴ τοίνυν ἀμελῶμεν τῶν νέων, ἀλλ' ἰδόντες τῆς καμίνου τὴν πυρὰν, πρὶν ἢ εἰς ἀσέλγειαν ἐγκυλισθῆναι, σπουδάζωμεν κατὰ τὸν τοῦ Θεοῦ νόμον αὐτοὺς συνάπτειν πρὸς γάμον· ἵνα καὶ τὰ τῆς σωφροσύνης αὐτοῖς διατηρῆται, καὶ μηδεμίαν λύμην δέξωνται ἐξ ἀκολασίας, ἔχοντες ἀρκοῦσαν παραμυθίαν, καὶ δυναμένην τῆς σαρκὸς τὰ σκιρτήματα καταστέλλειν, καὶ κολάσεως ἐκτὸς εἶναι. Verum Ebionitarum hæreseos Clementinis inspersæ mos fuit, adolescentulos ad nuptias ante ætatem cogere, teste S. Epiphanio, Panarii p. 142, quem morem a Judæis acceperant. Horum de ταχυγαμίᾳ lege Georgium Syncellum, Chronographiæ p. 84. ID.

(38) Τοὺς νέους πρὸς γάμον ζευγνύτωσαν ἐν τάχει ("let them join the young in marriage quickly"). Apostolic Constitutions IV, 11. So too blessed Chrysostom, Homily 59 on Genesis, in these elegant and apt words: "Let us not then neglect the young, but, seeing the fire of the furnace, before they are rolled into licentiousness, let us be eager to join them in marriage according to God's law, so that their chastity may be preserved and they may suffer no ruin from incontinence, having a sufficient consolation, one able to check the leapings of the flesh and to keep them out of punishment." But it was a custom of the Ebionite heresy, which is sprinkled through the Clementines, to force young lads into marriage before their time, as St Epiphanius witnesses, Panarion p. 142, a custom they had received from the Jews. On their ταχυγαμία ("early marriage") read George Syncellus, Chronography p. 84. The same (Cotelier).

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Footnotes

(81) · call in col 42

⁸¹ δυνηθῇς O.

δυνηθῇς in O.

(printed under page 18)

(82) · call in col 42

⁸² Ita O et cod. Reg. 804, αὐτός C.

So O and the Royal codex 804; αὐτός in C.

(printed under page 18)

(83) · call in col 42

⁸³ εὐσχολῶν conj. C, cuj. codd. ut O εὐσχολεῖν.

εὐσχολῶν conjectured by C, whose codices, like O, have εὐσχολεῖν.

(printed under page 18)

(84) · call in col 42

⁸⁴ ἐπακουσάτωσαν C.

ἐπακουσάτωσαν in C.

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(85) · call in col 42

⁸⁵ Cfr. Const. apost. IV, 11. Epiph. Panar., p. 142. Hom. Clem. III, 68.

Compare Apostolic Constitutions IV, 11; Epiphanius, Panarion, p. 142; Clementine Homilies III, 68.

(printed under page 18)

(86) · call in col 42

⁸⁶ ἀκμαία O, in cuj. marg. man. rec. παραπλήσια ἐν τῷ η' τῶν Διατάξεων, κεφ. κϛ'.

ἀκμαία in O, in whose margin a later hand has: "similar things in the 8th book of the Constitutions, chapter 26."

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(87) · call in col 42

⁸⁷ καθ' ὑμῖν O.

καθ' ὑμῖν in O.

(printed under page 18)

(88) · call in col 42

⁸⁸ ἐμβάλῃ O.

ἐμβάλῃ in O.

VARIORUM NOTÆ. (printed under page 18)

(37) · call in col 42

(printed under page 18)

(38) · call in col 42

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γάλης εὐφρασίας, ὡς κλητοὶ γάμων, ἀπολαύσετε. Ἐὰν δὲ ἡμαρτηκυῖα φωραθῇ, αὐτὴ μὲν ἔκβλητος ἔσται, ὑμεῖς δὲ δίκην δώσετε, εἴ πως παρὰ τὴν ὑμετέραν ἀμέλειαν γέγονεν ἡ ἁμαρτία.

eat gladness, as guests invited to a wedding. But if she is caught having sinned, she herself will be cast out, and you will pay the penalty, if in any way the sin has come about through your negligence.

VIII. Διὸ πρὸ πάντων περὶ σωφροσύνης φροντίζετε· λίαν γὰρ παρὰ τῷ Θεῷ χαλεπὴ ὥρισται ἡ πορνεία. Πορνείας δὲ εἴδη πολλὰ, ὡς καὶ αὐτὸς Κλήμης ὑμῖν διηγήσεται. Πλὴν πρώτη μοιχεία ἐστὶ τὸ ἄνδρα μὴ ἰδίᾳ μόνῃ χρήσασθαι γυναικὶ, καὶ γυναῖκα μὴ ἰδίῳ μόνῳ χρήσασθαι ἀνδρί. Ἐὰν σώφρων ᾖ τις, καὶ φιλάνθρωπος γενέσθαι δύναται, οὗ εἵνεκεν ἐλέους αἰωνίου τεύξεται. Ὡς δὲ ἡ μοιχεία μέγα κακὸν, οὕτως ἡ φιλανθρωπία μέγιστον ἀγαθόν. Διὸ ἀγαπᾶτε πάντας ὑμῶν τοὺς ἀδελφοὺς σεμνοῖς καὶ ἐλεήμοσιν ὀφθαλμοῖς, τοῖς μὲν ὀρφανοῖς ποιοῦντες τὰ γονέων, ταῖς δὲ χήραις τὰ ἀνδρῶν, παρέχοντες μετὰ πάσης εὐφροσύνης τὰς τροφάς· τοῖς ἀκμαίοις τοὺς γάμους, καὶ τοῖς αὐτῶν ἀτέχνοις διὰ τῶν ἐπιτηδευμάτων ἐννοούμενοι τὰς προφάσεις τῆς ἀναγκαίας τροφῆς· τεχνίτῃ ἔργον, ἀδρανεῖ ἔλεος.

Chapter VIII. Wherefore before all things take thought for temperance; for fornication has been determined before God to be exceedingly grievous. And there are many kinds of fornication, as Clement himself also will recount to you. However, the first adultery is that a man should not use his own wife alone, and that a woman should not use her own husband alone. If anyone is temperate, he is able also to become philanthropic, on account of which he will obtain eternal mercy. And just as adultery is a great evil, so philanthropy is the greatest good. Wherefore love all your brethren with reverent and merciful eyes, performing for orphans the part of parents, and for widows that of husbands, supplying nourishment with all gladness; contriving marriages for those in their prime, and for those of them who are without a trade contriving through employments the means of necessary nourishment; work for the craftsman, mercy for the helpless.

IX. Οἶδα δὲ ταῦτα ποιήσειν ὑμᾶς, ἐὰν ἀγάπην εἰς τὸν ὑμέτερον ἱδρύσητε νοῦν, πρὸς δὲ τὴν αὐτῆς εἴσοδον μία τίς ἐστιν ἱκανὴ πρόφασις, ἡ κοινὴ τῶν ἁλῶν μετάληψις. Διὸ σπουδάζετε πυκνότερον συνέστιοι ἀλλήλων γίνεσθαι, ὡς δύνασθε, ὅπως αὐτὴν μὴ ἀπεμπολήσητε· αἰτία γάρ ἐστι τῆς εὐποιΐας, ἡ δὲ εὐποιΐα τῆς σωτηρίας. Κοινοὺς οὖν πάντες πᾶσι τοῖς κατὰ Θεὸν ἀδελφοῖς τοὺς ἑαυτῶν παρέχετε βίους, εἰδότες ὅτι, πρόσκαιρα δωρούμενοι, αἰώνια λήψεσθε. Πολλῷ μᾶλλον πεινῶντας τρέφετε, καὶ

Chapter IX. And I know that you will do these things if you establish love in your mind; and for its entrance there is one sufficient occasion, the common partaking of salt. Wherefore be zealous to become table-companions of one another more frequently, as you are able, so that you may not betray it; for it is the cause of beneficence, and beneficence is the cause of salvation. Do you all therefore make your livelihoods common to all the brethren according to God, knowing that, by bestowing temporal things, you will receive eternal things. Much more feed the hungry, and

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

VIII. Idcirco igitur ante omnia sobrietatis et pudicitiae sollicitudinem gerite. Valde enim apud Deum grave crimen ducitur fornicatio : cujus species sunt quidem plures, sicut et ipse vobis Clemens diligenter exponet. Verumtamen prima species adulterii est, virum propria solummodo uxore non esse contentum, et mulierem non proprio tantum servare se viro. Si ergo castus fuerit quis, potest et humanus et misericors fieri, per quod et ipse aeternam a Deo misericordiam consequatur. Sane sicut adulterium venenum cunctis malis perniciosius est, ita amor fraternus et charitas totius boni fastigium tenet. Et ideo diligite omnes fratres vestros, et cum religione et misericordia respicite ad omnes. Orphanis exhibete vosmetipsos parentes. Viduis, virorum curam impendite, cum omni castitate (σωφροσύνης), quae necessaria sunt praebentes. Juniores tamen viduas (ταῖς ἀκμαίαις) nuptiis copulate. His qui ignorant artificia, exquirite honestas aliquas occasiones, quibus victum necessarium quaerant : artificibus vero operam providete, debilibus misericordiam facite.

Chapter VIII. On this account therefore before all things bear concern for sobriety and chastity. For before God fornication is counted an exceedingly heavy crime: of which there are indeed several kinds, as Clement himself also will diligently set forth to you. Nevertheless, the first kind of adultery is for a man not to be content with his own wife alone, and for a woman not to keep herself for her own husband only. If therefore anyone is chaste, he can also become humane and merciful, through which he himself also may obtain eternal mercy from God. Truly, just as adultery is a poison more pernicious than all evils, so brotherly love and charity hold the summit of all good. And therefore love all your brethren, and look upon all with reverence and mercy. To orphans show yourselves parents. Upon widows bestow the care of husbands, supplying with all chastity (σωφροσύνης) the things that are necessary. The younger widows, however (ταῖς ἀκμαίαις), join in marriage. For those who do not know trades, seek out some honest occasions whereby they may gain their necessary livelihood; for craftsmen provide work, to the weak show mercy.

IX. Scio autem haec omnia facturos vos, si charitatem prae caeteris et ante omnia in vestro corde figatis : cujus charitatis et recipiendae et habendae maximum erit fomentum, si frequenter inter vosmetipsos communem cibum vestrum mensamque faciatis. Et in quantum unusquisque praevalet, crebrius panes ac sales suos cum suis fratribus sumat. Per haec enim praecipue charitas comparatur, et causa totius boni in hujusmodi communione consistit. Ubi autem pax et bonitas, ibi et salus. Propter quod communes facite cibos vestros, cum his qui secundum Deum fratres sunt ; quia per haec temporalia officia, pacis et charitatis fructibus, gaudia aeterna merebimini. Multo autem sollicitius esurientes reficite, et sitientibus potum date, nudis vestimentum ; aegros visitate ; et eos, qui in carcere sunt, prout possibile est, juvate ; peregrinos satis prompte in domibus vestris suscipite. Et ne omnia nunc singillatim dicam, omne bonum, ipsa per se si in vobis fuerit charitas, facere vos docebit : sicut e contrario eos, qui a salute alieni sunt, omne malum facere, odium docet.

Chapter IX. Now I know that you will do all these things if before all else and above all things you fix charity in your heart: and for both receiving and keeping this charity the greatest nourishment will be if you frequently make your food and table common among yourselves. And in so far as each one is able, let him more frequently take his bread and salt with his brethren. For through these things especially charity is acquired, and the cause of all good consists in communion of this kind. And where peace and goodness are, there also is salvation. On account of which make your food common with those who are brethren according to God; because through these temporal services, by the fruits of peace and charity, you will merit eternal joys. And much more solicitously refresh the hungry, and give drink to the thirsty, clothing to the naked; visit the sick; and help those who are in prison, so far as is possible; receive strangers most readily into your homes. And not to speak of all things now one by one, charity itself of itself, if it is in you, will teach you to do every good thing: just as on the contrary hatred teaches those who are strangers to salvation to do every evil thing.

Editors' notes and page, col. 43

Footnotes

SCRIPTURE NOTE (under the Latin text). (*) ‹anchor: nutrite esurientes› · call in col 43 * Eccli. IV, 10.

Ecclesiasticus (Sirach) 4:10.

VARIÆ LECTIONES (calls in the Greek only). (printed under page 19)

(89) · call in col 43

⁸⁹ O c. Ruf. perfruemini, ἀπολαύοντες C.

O, with Rufinus's perfruemini ("you will enjoy"); ἀπολαύοντες in C.

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(90) · call in col 43

⁹⁰ ἐκβλητός ἐστι O.

ἐκβλητός ἐστι in O.

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(91) · call in col 43

⁹¹ Ita O et cod. Reg. 804, δώσητε C. Subinde εἰ πῶς O et Ruf., μή πως C.

So O and the Royal codex 804; δώσητε in C. Next, εἰ πῶς in O and Rufinus; μή πως in C.

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(92) · call in col 43

⁹² δέ om. O, in cuj. marg. man. rec. ἐν τῷ ϛ' τῶν Διατάξεων, κεφ. κη'.

δέ is omitted by O, in whose margin a later hand has: "in the 6th book of the Constitutions, chapter 28."

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(93) · call in col 43

⁹³ τόν C.

τόν in C.

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(94) · call in col 43

⁹⁴ μέγα καὶ κακόν O, qui paulo post om. ἀγαθόν.

μέγα καὶ κακόν in O, which a little later omits ἀγαθόν.

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(95) · call in col 43

⁹⁵ σωφροσύνης Ruf. Idem « juniores tamen viduas nuptiis copulate, » quasi legerit ταῖς ἀκμαίαις S.

σωφροσύνης in Rufinus. He also has "yet join the younger widows in marriage," as if he had read ταῖς ἀκμαίαις: S.

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(96) · call in col 43

⁹⁶ τέχνοις O c. cod. 804 et Turriani libro. Vulgatam lect. exhibet et Ruf. In marg. Ottoboniani: ἐν τῷ ν' κεφ. β'.

τέχνοις in O, with codex 804 and Turrianus's book. Rufinus too has the common reading. In the margin of the Ottobonianus: "in the [book] ν', chapter 2."

(printed under page 19)

(97) ‹anchor: πρὸς δὲ τὴν› · call in col 43

⁹⁷ τῆς Cl, quem S male confundit c Cot.

τῆς in Cl., whom S wrongly confuses with Cotelier.

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(98) ‹anchor: πρόφασις, ἡ› · call in col 43

⁹⁸ ἡ accessit ex O. Deinde ἀλῶν O et cod. 804, ἄλλων C in textu.

ἡ has been added from O. Then ἀλῶν in O and codex 804; ἄλλων in C's text.

VARIORUM NOTÆ: (none on this page) (printed under page 19)

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διψῶσι παρέχετε ποτὸν, γυμνοῖς ἔνδυμα, τοὺς νοσοῦντας ἐπισκέπτεσθε, τοῖς ἐν φυλακαῖς ἐπιφαινόμενοι, ὡς δύνασθε, βοηθεῖτε, τοὺς ξένους μετὰ πάσης προθυμίας εἰς τοὺς ἑαυτῶν οἴκους λαμβάνετε. Πλὴν, ἵνα μὴ τὸ κατ' εἶδος λέγω, πᾶν καλὸν ἡ φιλανθρωπία ὑμᾶς ποιεῖν διδάξει, ὥσπερ ἡ μισανθρωπία τοῖς μὴ βουλομένοις σώζεσθαι τὴν κακοπραξίαν ὑποδείκνυσιν.

supply drink to the thirsty, a garment to the naked, visit the sick, appearing to those in prisons help them as you are able, receive strangers with all readiness into your own houses. However, not to speak point by point, philanthropy will teach you to do every good thing, just as misanthropy points out evil-doing to those who do not wish to be saved.

X. Οἱ πράγματα ἔχοντες ἀδελφοὶ ἐπὶ τῶν ἐξουσιῶν κοσμικῶν μὴ κρινέσθωσαν, ἀλλ' ὑπὸ τῶν τῆς Ἐκκλησίας πρεσβυτέρων συμβιβαζέσθωσαν παντὶ τρόπῳ, ἑτοίμως αὐτοῖς πειθόμενοι. Πλὴν καὶ τὴν πλεονεξίαν οὕτως φεύγετε, ὡς προφάσει προσκαίρου κέρδους ἀπὸ τῶν αἰωνίων ἀγαθῶν ζημιοῦν δυναμένην. Ζυγὰ, μέτρα, σταθμία, τὰ τῶν ῥοπῶν δίκαια ἐπιμελῶς φυλάσσετε, πρὸς τὰς παρακαταθήκας εὐγνωμονεῖτε. Πλὴν ταῦτα καὶ τὰ τούτοις παραπλήσια μέχρι τέλους ποιεῖν ὑπομενεῖτε, ἐὰν ἀχώριστον μνήμην περὶ τῆς ἐκ Θεοῦ γινομένης κρίσεως ἐν ταῖς καρδίαις ἔχητε. Τίς γὰρ ἂν ἁμαρτήσῃ, πεπληροφορημένος ὅτι ἐκ Θεοῦ δικαίου, τοῦ νῦν μόνου μακροθύμου καὶ ἀγαθοῦ, ἐπὶ τῇ τοῦ βίου συντελείᾳ ὡρίσθη γενέσθαι κρίσις, ἵνα οἱ ἀγαθοὶ τοῦ λοιποῦ τῶν ἀποῤῥήτων ἀγαθῶν ἀϊδίως ἀπολαύσωσιν, οἱ δὲ ἁμαρτωλοὶ εὑρεθέντες ὡς κακοὶ, ἀποῤῥήτου κολάσεως τεύξωνται τὸν αἰῶνα. Καὶ ταῦτα μὲν οὕτως ἔχειν, εἰ μὴ ὁ τῆς ἀληθείας προφήτης ἐνόρκως εἰρήκει ἔσεσθαι, τάχα ἂν εὔλογον ἦν ἀμφιβάλλειν.

Chapter X. Let brethren who have disputes not be judged before worldly authorities, but let them be reconciled in every way by the presbyters of the Church, readily obeying them. Moreover, flee covetousness also as being able, on the pretext of temporal gain, to inflict loss of eternal goods. Balances, measures, weights—the just standards of scales—keep carefully; act fairly with regard to deposits. And these things and the things like these you will endure to do until the end, if you hold in your hearts an inseparable remembrance concerning the judgement that comes from God. For who would sin, being fully assured that from a righteous God, Who now alone is long-suffering and good, a judgement has been appointed to take place at the consummation of life, so that the good henceforth may eternally enjoy unspeakable goods, whereas sinners, having been found evil, shall obtain unspeakable punishment for ever? And that these things are so, had not the Prophet of truth declared with an oath that they shall be, perhaps it would have been reasonable to doubt.

XI. Διὸ προφήτου ἀληθοῦς ὄντες μαθηταὶ, ἀποθέμενοι τὴν διχόνοιαν ἐξ ἧς γίνεται ἡ κακοπραξία, προθύμως τὸ εὐποιεῖν ἀναδέξασθε. Εἰ δὲ περὶ τῶν εἰρημένων ἔσεσθαι ἀμφιβάλλει τις ὑμῶν, μὴ αἰ-

Chapter XI. Wherefore, being disciples of a true Prophet, laying aside dissension from which evil-doing arises, readily take up well-doing. And if anyone among you doubts concerning the things that have been spoken as about to be, without being ash-

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

X. Si qui ex fratribus negotia habent inter se, apud cognitores saeculi non judicentur, sed apud presbyteros Ecclesiae quidquid illud est dirimatur, et omni modo obediant statutis eorum. Super omnia autem avaritiam fugite, quae homines, occasione praesentis lucri, ab aeternis separat bonis. Pondera, mensuras, stateras, pro locis (τόπων) quibusque aequissima custodite ; deposita fideliter restituite. Quae omnia, et si qua sunt his similia, ita demum sollicite et diligenter implebitis, si futurum Dei judicium, sine intermissione, in vestro corde volvatis. Quis enim peccare poterit si semper ante oculos suos Dei judicium ponat ? quod in fine mundi certum est agitandum, ut tandem qui in hac vita bene egere, consequantur reposita bona ; peccatores autem ut consequantur praeparatas et reconditas poenas. De quibus ita futurum dubitare omnino non possumus ; siquidem haec omnia ita esse ventura, verus nobis propheta praedixerit.

Chapter X. If any among the brethren have disputes between themselves, let them not be judged before the magistrates of the world, but let whatever it is be settled before the presbyters of the Church, and let them in every way obey their decisions. Above all things, moreover, flee avarice, which on occasion of present gain separates men from eternal goods. Weights, measures, balances, keep most equitable according to each place (τόπων); restore deposits faithfully. All which things, and whatever is like these, you will then at last carefully and diligently fulfil, if without intermission you revolve the future judgement of God in your heart. For who will be able to sin if he always sets the judgement of God before his eyes? Which it is certain is to be held at the end of the world, so that at length those who have done well in this life may obtain the good things laid up, whereas sinners may obtain the prepared and stored-up punishments. Concerning which things we cannot at all doubt that so it will be, since the true Prophet has foretold to us that all these things will so come to pass.

XI. Unde et vos, qui estis veri prophetae discipuli, abjicite a cordibus vestris ante omnia, discordias et animorum dissensiones, ex quibus omne opus malum procedit, et benignitatem ac simplicitatem tota mente servate. Quod si forte alicujus cor, vel livor, vel infidelitas, vel aliquod malum ex his quae superius memoravimus, latenter irrepserit, non erubescat qui animae suae curam gerit confiteri haec huic qui praeest, ut ab ipso per verbum Dei, et consilium salubre curetur ; quo possit fide integra, et operibus bonis, poenas aeterni ignis effugere, et ad perpetuae vitae praemia pervenire.

Chapter XI. Whence do you also, who are disciples of the true Prophet, cast away from your hearts before all things discords and dissensions of mind, from which every evil work proceeds, and keep kindness and simplicity with your whole mind. But if perhaps envy, or unbelief, or any evil of those which we have mentioned above has secretly crept into anyone's heart, let him who has care for his soul not be ashamed to confess these things to him who presides, so that he may be cured by him through the word of God and wholesome counsel; whereby with sound faith and good works he may be able to escape the punishments of eternal fire and arrive at the rewards of perpetual life.

Editors' notes and page, col. 45

Footnotes

VARIÆ LECTIONES (calls in the Greek only). (printed under page 20) (39) Ὑπὸ τῶν... πρεσβυτέρων. Hoc ipsum Clement. homil. 3, cap. 67, ita explicatur: Si (fratres) de iis in quibus injuria afficiuntur, cupiant judicari, apud presbyteros concilientur, et presbyteri conciliationem ad episcopum referant. COUT.

(39) Ὑπὸ τῶν... πρεσβυτέρων ("by the... presbyters"). This very point is explained thus in Clementine Homily 3, chapter 67: "If (the brethren) wish to have judgement on matters in which they are wronged, let them be reconciled before the presbyters, and let the presbyters refer the reconciliation to the bishop." Coustant.

(printed under page 20)

Footnotes

(99) · call in col 46

⁹⁹ πότον O. Cfr. Hom. III, 69.

πότον in O. Compare Homilies III, 69.

(printed under page 20)

(100) · call in col 46

¹⁰⁰ Ita O: Legebamus primum ἐπιφερόμενοι, sed propius inspecto ms. scriptum esse deprehendimus ἐπιφενόμενοι pro ἐπιφαινόμενοι quod exhibet cod. 804, utque legi debere patet ex epistolæ nostræ cap. 12, et ex Hom. XI, 4; XII, 32. C.

So O. "We first read ἐπιφερόμενοι, but on looking more closely at the manuscript we found ἐπιφενόμενοι written for ἐπιφαινόμενοι, which codex 804 has, and which, as is plain from chapter 12 of our letter and from Homilies XI, 4 and XII, 32, is how it should be read." C.

(printed under page 20)

(1) · call in col 46

¹ κοσμικῶν adjunxi ex marg. O, ubi scriptum est: Ἴσως λείπει κοσμικῶν κατὰ τὸ ἐν τῷ κεφ. μϛ' τοῦ β' βιβλίου τῶν Διατάξεων. Apud cognitores sæculi. Ruf. Cfr. Hom. III, 69.

I have added κοσμικῶν from the margin of O, where is written: "Perhaps κοσμικῶν ('worldly') is missing, according to chapter 46 of Book 2 of the Constitutions." Apud cognitores sæculi ("before the judges of the world"): Rufinus. Compare Homilies III, 69.

(printed under page 20)

(2) · call in col 46

² σταθμία O. Totum locum Rufinus ita interpretatur: pondera, mensuras, stateras, pro locis quibusque æquissima custodite, unde apparet pro ῥοπῶν legisse eum τόπων, quod idem est in cod. Reg. 804 (et in O). Cotelerius non post σταθμία, sed post ῥοπῶν interpunxit: ego τὰ τῶν ῥοπῶν δίκαια in unum conjunxi. S.

σταθμία in O. Rufinus renders the whole place thus: "keep weights, measures and balances most just for every place," from which it appears that for ῥοπῶν he read τόπων, which is also in the Royal codex 804 (and in O). Cotelier punctuated not after σταθμία but after ῥοπῶν; I have joined τὰ τῶν ῥοπῶν δίκαια together. S.

(printed under page 20)

(3) · call in col 46

³ πεπληρωφορημένος O.

πεπληρωφορημένος in O.

(printed under page 20)

(4) · call in col 46

⁴ μόνου haud dubie mutandum in μόνον. In hoc tantum ævo, ait auctor epistolæ, Deus se exhibet μακρόθυμον καὶ ἀγαθόν, in altero ævo exercebit δικαιοσύνην. S.

μόνου should doubtless be changed to μόνον. Only in this age, says the letter's author, does God show himself long-suffering and good; in the other age he will exercise justice. S.

(printed under page 20)

(5) · call in col 46

⁵ γενέσθαι ὡρίσθη C.

γενέσθαι ὡρίσθη in C.

(printed under page 20)

(6) ‹anchor: κολάσεως τεύξωνται› · call in col 46

⁶ τεύξονται O.

τεύξονται in O.

(printed under page 20)

(7) ‹anchor: ἐνόρκως εἰρήκει› · call in col 46

⁷ εἰρήνης O.

εἰρήνης in O.

(printed under page 20)

(8) ‹anchor: προφήτου ἀληθοῦς› · call in col 46

⁸ Ita O c. Ruf., ἀληθῶς C

So O with Rufinus; ἀληθῶς in C.

VARIORUM NOTÆ. (printed under page 20)

(39) · call in col 46

(printed under page 20)

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δεσθεὶς ὁμολογήτω, εἴπερ τῆς αὑτοῦ φροντίζει ψυχῆς, καὶ ὑπὸ τοῦ προεστῶτος πληροφορηθήσεται· εἰ δ' ὀρθῶς πεπίστευκε, θαῤῥῶν πολιτευέσθω, ὡς μέγα καταδίκης πῦρ φεύγων καὶ εἰς ἀΐδιον ἀγαθῶν Θεοῦ βασιλείαν εἰσερχόμενος.

amed let him confess it, if indeed he cares for his own soul, and he shall be assured by the president; and if he has believed rightly, let him live with confidence, as fleeing a great fire of condemnation and entering into God's eternal kingdom of good things.

XII. Οἱ μὲν οὖν τῆς Ἐκκλησίας διάκονοι τοῦ ἐπισκόπου, συνετῶς ῥεμβόμενοι, ἔστωσαν οἱ ὀφθαλμοὶ, ἑκάστου τῆς Ἐκκλησίας πολυπραγμονοῦντες τὰς πράξεις, τίς μέλλει ἁμαρτάνειν, ἵνα, νουθεσίᾳ καταληφθεὶς ὑπὸ τοῦ προκαθεζομένου, τάχα οὐ μὴ τελέσῃ τὸ ἁμάρτημα· τοὺς λειποτάκτας ἐπιστρεφέτωσαν, τοῦ μὴ ἐπιλείπειν τοὺς συνερχομένους τῶν λόγων ἐπακούειν, ὅπως τὰς ἑκάστοτε τῇ καρδίᾳ προσπιπτούσας ἀθυμίας ἔκ τε βιωτικῶν συμπτώσεων καὶ ὁμιλιῶν κακῶν λόγῳ ἀληθείας καθαίρεσθαι δύνωνται· ἐπεὶ γὰρ, ἂν χρόνῳ πολλῷ χερσεύσωσιν, πυρὸς ἔργον γίνονται. Τοὺς δὲ καὶ κατὰ σάρκα νοσοῦντας μανθανέτωσαν καὶ τῷ ἀγνοοῦντι πλήθει προσαντιβαλλέτωσαν, ἵν' ἐπιφαίνωνται, καὶ τὰ δέοντα ἐπὶ τῇ τοῦ προκαθεζομένου γνώμῃ παρεχέτωσαν. Τοῦτο δὲ κἂν λάθρα αὐτοῦ ποιῶσιν, οὐχ ἁμαρτάνουσιν. Ταῦτα μὲν οὖν καὶ τὰ τούτοις ὅμοια οἱ διάκονοι προνοήτωσαν.

Chapter XII. Let the deacons of the Church, therefore, going about prudently, be the eyes of the bishop, inquiring into the actions of each member of the Church, discovering who is about to sin, so that, being overtaken with admonition by the one presiding, perhaps he may not accomplish the sin; let them turn back the deserters, so that those who assemble may not fail to hear the discourses, in order that they may be able by the word of truth to cleanse away the despondencies that continually befall the heart from worldly mishaps and evil conversations; since, if they lie fallow for a long time, they become fuel for fire. And let them also learn of those who are sick in the flesh and bring them to the notice of the multitude who do not know of it, so that they may visit them, and supply their needs according to the judgement of the one presiding. And even if they do this without his knowledge, they do not sin. To these things, therefore, and the things like these, let the deacons attend.

XIII. Οἱ κατηχοῦντες πρῶτον κατηχηθέντες κατηχήτωσαν· ὅτι περὶ ψυχῶν ἀνθρώπων τὸ ἔργον· πρὸς γὰρ τὰς πολλὰς τῶν μανθανόντων γνώμας συναρμόζεσθαι δεῖ τὸν τῶν λόγων ὑφηγητήν. Πολυμαθῆ οὖν καὶ ἀνεπίληπτον, πολύπειρόν τε καὶ δῆλον τὸν κατηχοῦντα εἶναι δεῖ, ὡς αὐτοὶ εἴσεσθε

Chapter XIII. Let those who instruct first be instructed themselves and then instruct; because the work concerns the souls of men; for the guide in discourse must adapt himself to the many dispositions of the learners. Therefore he who instructs must be learned and blameless, much experienced and approved, as you yourselves will know

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

XII. Diaconi vero Ecclesiae, tanquam oculi sint episcopi, oberrantes et circumlustrantes cum verecundia, actus totius Ecclesiae, et perscrutantes diligentius, si quem videant vicinum fieri praecipitio, et proximum esse peccato ; ut referant haec ad episcopum, ut commoneri ab eo possit is, qui in praecipitium lapsurus est, ut revocetur et non corruat in peccatum. Negligentiores quoque, et eos qui rarius ad audiendum verbum Dei accedunt, nec sollicite ad episcopi tractatum conveniunt, ipsi commoneant et hortentur. Si enim assidui sint ad audiendum, non solum vitae aeternae ex salubri commonitione capient lucra, verum et quaecunque illae sunt tristitiae vel moerores, qui ex praesentis vitae necessitatibus, et cladibus temporum veniunt, quaeque malorum sermonibus, in corde suo velut jacula defixa circumferunt, abjicientur omnia, praedicatione veritatis, et vitae aeternae doctrina et eruditione purgata. Alioquin si multo tempore auditum subtrahant a verbo Dei, ut remaneant in cultu vitiorum, sine dubio spinis erunt ac sentibus occupati : et quid aliud, nisi ad ignem, talis haec terra praeparabitur ? De his ergo, ut diximus, diaconibus cura sit. Sed et eos qui secundum carnem aegrotant, sollicite perquirant, et plebi, si forte ignorat, indicent de his ; ut et ipsi visitent eos, et quae necessaria sunt praebeant eis, cum conscientia ejus qui praeest ; quod tamen, etiamsi clam fecerint, non peccabunt. Sed et de peregrinis similiter episcopo suggerant refovendis ; et caetera his similia, quae ad cultum Ecclesiae, et disciplinam ejus pertinent, diaconis curae sint.

Chapter XII. And let the deacons of the Church be as the eyes of the bishop, going about and surveying with modesty the actions of the whole Church, and searching out more diligently whether they see anyone coming near to a precipice and close to sin; that they may report these things to the bishop, so that he who is about to fall over the precipice may be admonished by him, that he may be recalled and not fall into sin. The more negligent also, and those who come more rarely to hear the word of God, and do not attentively assemble for the bishop's discourse, let them admonish and exhort. For if they are constant in hearing, not only will they gain the profits of eternal life from wholesome admonition, but also whatever sorrows or griefs those are which come from the necessities of the present life and the disasters of the times, and whatever from the speeches of evil men they carry about fixed like darts in their heart, all will be cast away, purged by the preaching of truth and by the doctrine and instruction of eternal life. Otherwise, if for a long time they withdraw their hearing from the word of God, so that they remain in the cultivation of vices, without doubt they will be overrun with thorns and briers: and for what else save for the fire will such land be prepared? For these things therefore, as we have said, let the deacons have care. Moreover, let them also carefully seek out those who are sick according to the flesh, and inform the people concerning them, if perhaps they are unaware, so that they too may visit them, and supply them with the things that are necessary, with the knowledge of him who presides; which nevertheless, even if they do it secretly, they will not sin. And concerning strangers likewise let them suggest to the bishop that they be refreshed; and let other things like these, which pertain to the service of the Church and her discipline, be a care to the deacons.

XIII. Qui catechizant, hoc est, qui verbo instruunt incipientes, primo oportet ut ipsi instructi sint : de anima enim agitur hominum : et oportet eum qui docet, et instruit animas rudes, esse talem, ut pro ingenio discentium semetipsum possit aptare, et verbi ordinem pro audientis capacitate dirigere. Debet ergo ipse apprime esse eruditus et doctus, irreprehensibilis, maturus, impavidus (ἄδειλος) ; sicut ipsi probabitis fore Clementem hunc post me. Multum est autem, si ego nunc de singulis, quae unusquisque habere debeat, prosequar. Verumtamen illud est quod prae caeteris ab omnibus vobis cupio in commune servari, ut concordiam teneatis ; per quod solum potestis portum quietis intrare, et civitatem Regis summi, quae pax nominatur, habitare.

Chapter XIII. Those who catechize, that is, who instruct beginners in the word, must first be instructed themselves: for the soul of men is at stake: and he who teaches and instructs untaught souls must be such that he can adapt himself according to the disposition of the learners, and direct the order of the word according to the capacity of the hearer. He himself therefore ought to be above all learned and taught, blameless, mature, fearless (ἄδειλος); as you yourselves will prove this Clement to be after me. Now it is too much if I should now pursue in detail the qualities which each one ought to possess. Nevertheless, this is what above all else I desire to be observed in common by all of you, that you keep concord; through which alone you can enter the harbour of rest, and inhabit the city of the Most High King, which is called peace.

Editors' notes and page, col. 47

Footnotes

VARIÆ LECTIONES (calls in the Greek only). (printed under page 21)

(9) · call in col 47

⁹ ἀΐδιαν ἀγαθὴν C.

ἀΐδιαν ἀγαθὴν in C.

(printed under page 21)

(10) · call in col 47

¹⁰ cum verecundia Ruf., quasi legerit σὺν αἰδοῖ. Cfr. Const. apost. II, 44, Hom. III, 67. S.

cum verecundia ("with modesty") in Rufinus, as if he had read σὺν αἰδοῖ. Compare Apostolic Constitutions II, 44; Homilies III, 67. S.

(printed under page 21)

(11) · call in col 47

¹¹ οἱ addidi c. O.

I have added οἱ with O.

(printed under page 21)

(12) · call in col 47

¹² τελεύσῃ C.

τελεύσῃ in C.

(printed under page 21)

(13) · call in col 47

¹³ Expungendum τούς, nisi alia corruptela in reliquis latet. S.

τούς should be struck out, unless some other corruption lies hidden in the rest. S.

(printed under page 21)

(14) · call in col 47

¹⁴ Ita O et Ruf. prædicatione veritatis, λόγια C.

So O, and Rufinus prædicatione veritatis ("by the preaching of the truth"); λόγια in C.

(printed under page 21)

(15) · call in col 47

¹⁵ ὠχερσεύσωσι O.

ὠχερσεύσωσι in O.

(printed under page 21)

(16) · call in col 47

¹⁶ ἵνα C.

ἵνα in C.

(printed under page 21)

(17) · call in col 47

¹⁷ Ita O c. S, ἁμαρτάνωσιν C. Tum addidi οὖν c. O.

So O, with S; ἁμαρτάνωσιν in C. Then I have added οὖν with O.

(printed under page 21)

(18) · call in col 47

¹⁸ προνοείτωσαν O.

προνοείτωσαν in O.

(printed under page 21)

(19) ‹anchor: κατηχήτωσαν› · call in col 47

¹⁹ κατηχείτωσαν O.

κατηχείτωσαν in O.

(printed under page 21)

(20) ‹anchor: περὶ ψυχῶν› · call in col 47

²⁰ ψυχῆς C.

ψυχῆς in C.

(printed under page 21)

(21) ‹anchor: πολύπειρόν› · call in col 47

²¹ πέπειρόν C. Subinde ἄδειλον (impavidus) Ruf., quod commendat S.

πέπειρόν in C. Next, ἄδειλον (impavidus, "fearless") in Rufinus, which S recommends.

(printed under page 21)

(22) ‹anchor: ὡς αὐτοὶ εἴσεσθε› · call in col 47

²² Lectionem εἴσεσθε, ut ipsi experiemini, largitus est O. Ita Cotelerii conjectura non opus est, qui infinitivo ἔσεσθαι expresso, post αὐτοί deesse δοκιμάσετε vel quid simile opinabatur. Sicut ipsi probabitis fore Clementem hunc post me. Ruf.

O has furnished the reading εἴσεσθε, "as you yourselves will find." So there is no need of Cotelier's conjecture, who, the infinitive ἔσεσθαι being printed, supposed that δοκιμάσετε or something similar was missing after αὐτοί. "As you yourselves will prove that this Clement will be after me": Rufinus.

VARIORUM NOTÆ. (printed under page 21)

(40) · call in col 47

(printed under page 21) (40) Συνετῶς ῥεμβόμενοι. Hac de re Clement. homil. 3, cap. 67, istud constituitur: Diaconi circumambulantes considerent fratrum corpora et animas, utque episcopo denuntient. Quocirca, lib. II Const. apost., cap. 44, legimus: Sit diaconus episcopi auris et oculus et os, cor pariter et anima: ut episcopus in pluribus quam par est ac minutioribus negotiis non occupetur. COUT.

(40) Συνετῶς ῥεμβόμενοι ("going about with understanding"). On this matter Clementine Homily 3, chapter 67, lays down: "Let the deacons, going about, look to the bodies and souls of the brethren, and report to the bishop." Hence in Book II of the Apostolic Constitutions, chapter 44, we read: "Let the deacon be the bishop's ear and eye and mouth, his heart likewise and soul, so that the bishop may not be taken up with more and smaller business than is fitting." Coustant.

(printed under page 21)

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Κλήμεντα μετ' ἐμὲ κατηχεῖν μέλλοντα. Πολὺ γάρ ἐστιν ἐμὲ νῦν τὸ κατ' εἶδος λέγειν. Πλὴν ἐὰν ὁμονοήσητε, δυνήσεσθε εἰς τὸν τῆς ἀναπαύσεως ἐνεχθῆναι λιμένα, ἔνθα μεγάλου Βασιλέως ἐστὶν εἰρηνικὴ πόλις.

Clement to be, who is to instruct after me. For it is a long matter for me now to speak point by point. However, if you are of one mind, you will be able to be brought into the harbour of rest, where the peaceful city of the great King is.

XIV. Ἔοικε γὰρ ὅλον τὸ πρᾶγμα τῆς Ἐκκλησίας νηῒ μεγάλῃ, διὰ σφοδροῦ χειμῶνος ἄνδρας φερούσῃ ἐκ πολλῶν τόπων ὄντας καὶ μίαν τὴν ἀγαθῆς βασιλείας πόλιν οἰκεῖν θέλοντας. Ἔστω μὲν οὖν ὑμῖν ὁ ταύτης Δεσπότης Θεὸς, καὶ παρεικάσθω ὁ μὲν κυβερνήτης Χριστῷ, ὁ πρωρεὺς ἐπισκόπῳ, οἱ ναῦται πρεσβυτέροις, οἱ τοίχαρχοι διακόνοις, οἱ ναυστολόγοι τοῖς κατηχοῦσιν, τοῖς ἐπιβάταις τὸ τῶν ἀδελφῶν πλῆθος, τῷ βυθῷ ὁ κόσμος, αἱ ἀντίπνοιαι τοῖς πειρασμοῖς, οἱ δὲ διωγμοὶ καὶ οἱ κίνδυνοι καὶ αἱ παντοδαπαὶ θλίψεις ταῖς τρικυμίαις, τὰ δὲ ἀπόγεια τῶν χειμάῤῥων καὶ τὰ φυσήματα ταῖς τῶν πλάνων καὶ τῶν ψευδοπροφητῶν ὁμιλίαις, τὰ δὲ ἀκρωτήρια καὶ τὰ τραχέα τῶν τόπων τοῖς ἐν ὑπεροχαῖς δεινὰ ἀπειλοῦσι δικασταῖς, διθάλασσοι δὲ καὶ θηριώδεις τόποι τοῖς ἀλογίστοις καὶ ἐνδοιάζουσι περὶ τῶν τῆς ἀληθείας ἐπαγγελμάτων. Οἱ ὑποκριταὶ τοῖς πειραταῖς παρεικασμένοι νοείσθωσαν· πλὴν ἰσχυρὰν ἴλιγγα καὶ ταρταρείαν Χάρυβδιν καὶ φόνια προσρήγματα καὶ θανατώδεις διαλύσεις μόνας τὰς ἁμαρτίας εἶναι νομίζετε. Ἵνα οὖν οὐρίᾳ πλέοντες εἰς τὸν λιμένα τῆς ἐλπιζομένης πόλεως ἀκινδυνότερον ἐνεχθῆτε, ἐπηκόως εὔχεσθε· εὐχαὶ δὲ ἐπήκοοι γίνονται ταῖς εὐπραγίαις.

Chapter XIV. For the whole affair of the Church is like a great ship carrying men through a violent storm, who are from many places and wish to inhabit the one city of the good kingdom. Let the Master of this ship, therefore, be God to you, and let the pilot be likened to Christ, the lookout at the prow to the bishop, the sailors to the presbyters, the overseers of the sides to the deacons, the stewards of passage to the catechists, the multitude of the brethren to the passengers, the world to the deep, the contrary winds to temptations, persecutions and dangers and all manner of afflictions to the mighty waves, the land-breezes of torrents and the gusts to the discourses of deceivers and false prophets, the headlands and rough places to the judges in high positions who threaten dreadful things, and the places where two seas meet and wild-beast-infested places to those who are unreasoning and doubt concerning the promises of truth. Let the hypocrites be understood as likened to pirates; however, consider sins alone to be a mighty whirlpool and Tartarean Charybdis and deadly dashings and fatal shipwrecks. Therefore, that sailing with a fair wind you may be brought more safely into the harbour of the hoped-for city, pray so as to be heard; and prayers become heard through good deeds.

XV. Εὐσταθείτωσαν οὖν οἱ ἐπιβάται ἑδραῖοι ἐπὶ τῶν ἰδίων καθεζόμενοι τόπων, ἵνα μὴ τῇ ἀταξίᾳ σεισμὸν ἢ ἑτεροκλινίαν παρέχωσιν. Οἱ ναυστολόγοι τοὺς μισθοὺς ὑπομιμνησκέτωσαν. Οἱ διάκονοι μηδὲν ἀμελείτωσαν ὧν ἐπιστεύθησαν, οἱ πρεσβύτεροι

Chapter XV. Let the passengers therefore remain steady, sitting firm in their own places, lest by disorder they cause rocking or listing to one side. Let the stewards of passage remind them of the fares. Let the deacons neglect nothing of the things with which they have been entrusted, let the presbyters

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

XIV. Similis namque est omnis Ecclesiae status navi magnae, quae per undosum pelagus, diversis e locis et regionibus viros portat, ad unam potentis regis urbem properare cupientes. Sit ergo navis hujus dominus ipse omnipotens Deus, gubernator vero sit Christus ; tum deinde proretae officium episcopus impleat ; presbyteri nautarum, diaconi dispensatorum teneant locum : hi qui catechizant nautologis conferantur ; epibatis autem, totius fraternitatis multitudo sit similis : ipsum quoque mare hic mundus habeatur ; ventorum vero varietates et turbinum, diversis tentationibus conferantur ; persecutiones ac tribulationes et pericula, fluctibus exaequentur ; terreni vero spiritus, qui vel de torrentibus, vel de convallibus spirant, pseudoprophetarum et seductorum seu pravae doctrinae verba ducantur ; promontoria vero et loca confragosa, hi qui in potestatibus saeculi sunt judices, et pericula minantur ac mortes ; bithalassa vero loca, quae duplicibus undae fallacis aestibus verberantur, dubiis mente et de promissionum veritate nutantibus conferantur, atque his qui irrationabili fidem nostram ratione discutiunt : hypocritae vero et dolosi, piratis similes habeantur. Jam vero rapidus vortex et tartarea Charybdis, et saxis illisa naufragia, ac mortiferae subversiones, quid aliud aestimanda sunt, quam peccata ? Restat igitur ut haec navis cursu prospero, tuta possit portum desideratae urbis intrare : ita Deo precem fundere convenit navigantes ut mereantur audiri : audiri autem a Deo ita demum merebitur quis, si orationes ipsae bonis moribus et bonis operibus adjuventur.

Chapter XIV. For the whole state of the Church is like a great ship, which across a billowy sea carries men from diverse places and regions, desiring to hasten to the one city of a mighty King. Let the Owner of this ship therefore be almighty God Himself, and let the Pilot be Christ; then next let the bishop fulfil the office of the lookout at the prow; let the presbyters hold the place of the sailors, the deacons that of the stewards; let those who catechize be compared to the passage-collectors; and let the multitude of the whole brotherhood be like the passengers; let this world also be accounted the sea itself; let the varieties of winds and whirlwinds be compared to diverse temptations; let persecutions and tribulations and perils be likened to the waves; let the land winds, which blow either from torrents or from valleys, be reckoned the words of false prophets and seducers or of perverse doctrine; the headlands and rugged places, those judges who are in the powers of the world and threaten perils and deaths; let the places where two seas meet, which are beaten by the double surges of a treacherous wave, be compared to those dubious in mind and wavering concerning the truth of the promises, and to those who examine our faith by unreasoning reason; and let hypocrites and the deceitful be accounted like pirates. Moreover, a swift whirlpool and Tartarean Charybdis, and shipwrecks dashed against rocks, and deadly capsizings, what else are they to be reckoned than sins? It remains therefore, in order that this ship by a prosperous course may be able safely to enter the harbour of the desired city, that those who sail should so pour forth prayer to God as to merit being heard: and one will then at last merit being heard by God if the prayers themselves are aided by good morals and good works.

XV. Sed ante omnia, cum quiete et silentio epibatae, id est laici, in suis unusquisque resideant locis ; ne forte per inquietudinem et inconditos inutilesque discursus, si passim vagari coeperint, vel ab officio suo nautas impediant, vel in alterum latus per inquietudinem eorum navis pressa demergatur. Nautologi de mercedibus commoneant : et nihil omnino quod ad diligentiam, vel disciplinam pertinet, diaconi negligant. Presbyteri velut nautae, aptent singula ad instructionem navis diligenter, et instruant quae in suo tempore requirenda sunt. Episcopus tanquam proreta vigilanter et sollicite gubernatoris verba custodiat Christi. Salvator Dominus, gubernator Ecclesiae suae, diligatur ab omnibus, et ipsius solius praeceptis ac jussis credat et obediat omnis Ecclesia : Deo quoque indesinenter supplicetur a cunctis de

Chapter XV. But before all things, with quietness and silence let the passengers, that is, the laity, sit each one in his own place; lest perhaps through restlessness and disorderly and useless runnings to and fro, if they begin to wander about everywhere, they either hinder the sailors from their duty, or the ship, weighed down to one side through their restlessness, be sunk. Let the passage-collectors remind them of the fares; and let the deacons neglect nothing at all that pertains to diligence or discipline. Let the presbyters, like sailors, diligently fit each thing for the equipping of the ship, and prepare the things that are to be required in their season. Let the bishop, like the lookout at the prow, vigilantly and carefully keep the words of Christ the Pilot. Let the Saviour and Lord, the Pilot of His Church, be loved by all, and let the whole Church believe and obey the precepts and commands of Him alone; let supplication also be made unceasingly to God by all for

Editors' notes and page, col. 49

Footnotes

VARIÆ LECTIONES (calls in the Greek only). (printed under page 22)

Footnotes

(23) · call in col 50

²³ εἰρήνη O.

εἰρήνη in O.

(printed under page 22)

(24) · call in col 50

²⁴ O in marg. man. rec. ἐν τῷ β' τῶν Διατάξεων, ἐν κεφ. νζ'.

O, in the margin, in a later hand: "in the 2nd book of the Constitutions, in chapter 57."

(printed under page 22)

(25) · call in col 50

²⁵ σφοδρῶς O.

σφοδρῶς in O.

(printed under page 22)

(26) · call in col 50

²⁶ τινά C. Postea ἔστω μὲν ἡμῖν O.

τινά in C. Afterwards ἔστω μὲν ἡμῖν in O.

(printed under page 22)

(27) · call in col 50

²⁷ κυβερνύτης O.

κυβερνύτης in O.

(printed under page 22)

(28) · call in col 50

²⁸ περισπαγμοῖς O.

περισπαγμοῖς in O.

(printed under page 22)

(29) · call in col 50

²⁹ αἱ adjunxi ex O.

I have added αἱ from O.

(printed under page 22)

(30) · call in col 50

³⁰ Ita O et ex conjectura C, ἀπόγια id. in textu. Tum ταῖς ὁμιλίαις O c. S, αἱ — ὁμιλίαι C. τῶν ante ψευδοπροφητῶν accessit ex O.

So O, and C by conjecture; the same has ἀπόγια in the text. Then ταῖς ὁμιλίαις in O, with S; αἱ — ὁμιλίαι in C. τῶν before ψευδοπροφητῶν has been added from O.

(printed under page 22)

(31) · call in col 50

³¹ τῶν O.

τῶν in O.

(printed under page 22)

(32) ‹anchor: καὶ ταρταρείαν› · call in col 50

³² Ita S, ταρταρέα C, ταρταραιαν O.

So S; ταρταρέα in C, ταρταραιαν in O.

(printed under page 22)

(33) ‹anchor: διαλύσεις μόνας› · call in col 50

³³ Conjectaverim νεώς. S. Tum post ἁμαρτίας O præbet αἰτίας.

I would conjecture νεώς. S. Then after ἁμαρτίας O offers αἰτίας.

(printed under page 22)

(34) ‹anchor: οὐρίᾳ› · call in col 50

³⁴ οὔρια O.

οὔρια in O.

(printed under page 22)

(35) ‹anchor: Εὐσταθείτωσαν› · call in col 50

³⁵ Εὐσταθήτωσαν C. Postea οἰκείων pro ἰδίων O.

Εὐσταθήτωσαν in C. Afterwards οἰκείων for ἰδίων in O.

(printed under page 22)

(36) ‹anchor: μηδὲν ἀμελείτωσαν› · call in col 50

³⁶ ἀμελήτωσαν C.

ἀμελήτωσαν in C.

VARIORUM NOTÆ: (none on this page) (printed under page 22)

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ὥσπερ ναῦται καταρτιζέτωσαν ἐπιμελῶς τὰ χρήζοντα ἑκάστῳ. Ὁ ἐπίσκοπος ὡς πρωρεὺς ἐγρηγορὼς τοῦ κυβερνήτου μόνου τοὺς λόγους ἀντιβαλλέτω. Ὁ Χριστὸς καὶ Σωτὴρ, κυβερνήτης φιλείσθω, καὶ μόνος περὶ ὧν λέγει πιστευέσθω. Οἱ δὲ πάντες τῷ Θεῷ περὶ τοῦ οὐρίᾳ πλέειν προσευχέσθωσαν. Οἱ πλέοντες πᾶσαν θλίψιν προσδοκάτωσαν ὡς μέγαν καὶ ταραχώδη βυθὸν παραπλέοντες τὸν κόσμον· ὁτὲ μὲν ἀθυμοῦντες, διωκόμενοι, σκορπιζόμενοι, πεινῶντες, διψῶντες, γυμνητεύοντες, στενοχωρούμενοι· καὶ πάλιν ὁτὲ μὲν ἑνούμενοι, συναυλιζόμενοι, ἡσυχάζοντες· ἀλλὰ καὶ ναυτιῶντες, ἰλιγγιῶντες, ἀπεμῶντες, τουτέστιν ἐξομολογούμενοι τὰ παραπτώματα ὥσπερ νοσοποιοὺς χολὰς, τὰς ἐκ πικρίας ἁμαρτίας λέγω καὶ τὰ ἐξ ἐπιθυμιῶν ἀτάκτων σωρευθέντα κακὰ, ἅτινα τῷ ὁμολογῆσαι ὥσπερ ἀπεράσαντες κουφίζεσθε τῆς νόσου, προσιέμενοι τὴν ἐκ τῆς ἐπιμελείας σωτήριον ὑγίειαν.

like sailors diligently prepare the things needed for each. Let the bishop as a wakeful lookout at the prow ponder the words of the Pilot alone. Let Christ and the Saviour be loved as Pilot, and let Him alone be believed concerning the things of which He speaks. And let all pray to God for sailing with a fair wind. Let those who sail expect every affliction, as sailing past a great and troubled deep, the world: at one time desponding, persecuted, scattered, hungering, thirsting, naked,hemmed in; and again at another time united, dwelling together, at rest; but also sea-sick, dizzy, vomiting forth, that is, confessing their trespasses like disease-causing humours—I mean the sins from bitterness and the evils heaped up from disorderly desires—which, having cast off as it were by confessing, you are relieved of the disease, receiving the saving health that comes from care.

XVI. Πλὴν γινώσκετε πάντες πάντων ὑμῶν πλεῖον κάμνοντα τὸν ἐπίσκοπον, ὅτι ἕκαστος ὑμῶν τὴν αὑτοῦ θλίψιν πάσχει, αὐτὸς δὲ τὴν αὑτοῦ καὶ τὴν ἑκάστου. Διὸ, ὦ Κλήμης, ἑκάστῳ κατὰ τὸ δυνατὸν προκαθέσθητι βοηθὸς, τὰς πάντων φορτισθεὶς φροντίδας. Ὅθεν τό σε οἰκονομεῖν ἀναδέξασθαι, χάριν οἶδα εἰληφὼς, οὐ δεδωκώς· ἀλλὰ θάῤῥει καὶ γενναίως φέρε, ὡς εἰδὼς ὅτι ἀποδώσει σοι ὁ Θεὸς εἰς τὸν λιμένα τῆς ἀναπαύσεως καταντήσαντι τὸ μέγιστον τῶν ἀγαθῶν, ἀναφαίρετον μισθὸν, καθ' ὅτι ὑπὲρ τῆς τῶν πάντων σωτηρίας τὸν μείζονα ἀνεδέξω κάματον. Ὥστε ἐάν σε πολλοὶ τῶν ἀδελφῶν διὰ τὴν ἐπ' ἄκρον δικαιοσύνην μισήσωσιν, τὸ αὐτῶν μὲν μῖσος οὐδέν σε βλάψει, ἡ δὲ τοῦ δικαίου Θεοῦ φιλία πολύ σε ὀνήσει. Ὥστε πειρῶ τὸν ἐξ ἀδικίας γινόμενον ἔπαινον ἀποσείεσθαι, διὰ δὲ δικαίαν διοίκησιν τὸν ἐκ Χριστοῦ ἐπωφελῆ θηρεύειν ἔπαινον.

Chapter XVI. However, know all of you that the bishop labours more than all of you, because each of you suffers his own affliction, whereas he suffers both his own and that of each one. Wherefore, O Clement, preside as a helper to each according to your ability, bearing the load of the cares of all. Whence, in your taking upon yourself the stewardship, I know that I have received a favour, not given one; but take courage and bear it nobly, as knowing that when you have arrived at the harbour of rest God will render to you the greatest of goods, an inalienable reward, inasmuch as for the salvation of all you took upon yourself the greater toil. So that if many of the brethren hate you because of your strict justice, their hatred will harm you not at all, while the friendship of the righteous God will benefit you greatly. Therefore strive to shake off the praise that comes from injustice, and through just administration to pursue the profitable praise that comes from Christ.

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

prosperitate ventorum ; ut navigantes omnem tribulationem, et omne periculum superent, tanquam in mare profundum mundi istius, et vitae humanae pelagus navigantes : in quo et esuriendum sit et sitiendum, nuditatem quoque ferendam ; morbos etiam corporis, et aegritudines tolerandas ; insuper et hominum insidiis ac dolis saepe laborandum : quippe qui et dispergendos se nonnunquam noverint, sed aliquando etiam congregandos ; vomitus quoque et suggillationes ferendas, cum ex confusione peccatorum, et rejectione criminum, velut male congregati in visceribus fellis, jactura facienda est, et abjicienda prorsus e corde omnis intrinsecus latens amaritudo peccati, si qua forte ex desideriis iniquis, velut ex cibis noxiis congregata est ; quam utique cum evomuerit quis et abjecerit, ingentis aegritudinis liberabitur morbo, si tamen post vomitum quae ad sanitatem pertinent sumat.

the favourableness of the winds; so that those who sail may overcome every tribulation and every peril, as sailing upon the deep sea of this world and the ocean of human life: in which one must both hunger and thirst, and bear nakedness also; endure bodily diseases also and sicknesses; and moreover often labour under the plots and deceits of men: as those who know that sometimes they are to be scattered, yet at times also gathered together; that vomitings also and bruises are to be borne, when through the shame of sins and the casting out of offences, as of gall evilly gathered in the bowels, a casting overboard must be made, and all bitterness of sin hiding within must be cast forth altogether from the heart, if any perhaps has been gathered from unlawful desires, as from harmful foods; which assuredly when anyone has vomited forth and cast away, he will be freed from the disease of a vast sickness, provided that after the vomiting he takes the things that pertain to health.

XVI. Verumtamen scitote cuncti, quod supra omnes vos laboret episcopus : quia unusquisque vestrum suum proprium fert laborem ; ille vero, et suum, et singulorum. Propter quod, o Clemens, tanquam qui omnibus praeesse te noveris, singulos prout potueris juva, et singulorum labores leva, qui et singulorum onus ac sollicitudinem portas. Unde et ego nunc hanc tibi injungens dispensationem, scio quia accipio gratiam magis quam praesto ; sed esto confidens, et fortiter ferens ; certus quia laboris tui meritum recipies, cum ad portum quietis incolumem hanc provexeris navem ; ibi mercedes et praemia pro omnium salute suscipies, si hic pro omnium incolumitate vigilaveris. Itaque si te multi ex fratribus, propter rigorem justitiae odio habuerint, ex hoc quidem non laederis, sed ex hujuscemodi odiis amor tibi conciliabitur Dei. Et ideo satage, et refuge ne lauderis ab iniquis, et ne a pessime agentibus diligaris ; sed potius, ut propter justam dispensationem et aequissimam regulam disciplinae, a Christo collaudari merearis.

Chapter XVI. Nevertheless know all of you that the bishop labours above all of you: because each one of you bears his own proper labour, whereas he bears both his own and that of each individual. On account of which, O Clement, as knowing that you preside over all, help each one according as you are able, and lighten the labours of each, you who carry the burden and care of each. Whence I also, now enjoining this stewardship upon you, know that I receive a favour rather than bestow one; but be confident, and bear up bravely, assured that you will receive the reward of your labour when you have brought this ship safe to the harbour of rest; there you will receive wages and rewards for the salvation of all, if here you have kept watch for the safety of all. Therefore if many of the brethren hate you on account of strictness of justice, by this indeed you are not harmed, but from hatreds of this sort the love of God will be won for you. And therefore take pains and shun being praised by the unrighteous and being loved by those who act worst; but rather strive that on account of a just stewardship and a most equitable rule of discipline you may merit to be praised by Christ.

Editors' notes and page, col. 51

Footnotes

VARIÆ LECTIONES (calls in the Greek only). (printed under page 23)

(37) · call in col 51

³⁷ τοῦ Χριστοῦ Ruf. interpunctione mutata.

τοῦ Χριστοῦ in Rufinus, with the punctuation changed.

(printed under page 23)

(38) · call in col 51

³⁸ ὁ C. Excidisse fortasse ὡς post σωτήρ suspicatur S.

ὁ in C. S suspects that ὡς has perhaps fallen out after σωτήρ.

(printed under page 23)

(39) · call in col 51

³⁹ οὔρια O.

οὔρια in O.

(printed under page 23)

(40) · call in col 51

⁴⁰ μέγα C.

μέγα in C.

(printed under page 23)

(41) · call in col 51

⁴¹ Ita O c. S, ὅτε C.

So O, with S; ὅτε in C.

(printed under page 23)

(42) · call in col 51

⁴² γυμνιτεύοντες O.

γυμνιτεύοντες in O.

(printed under page 23)

(43) · call in col 51

⁴³ Ita S, ὅτε C, ὅ τε O. ὁτὲ μέν vitiose in textum irrepsisse putat S. Tum συναλιζόμενοι C.

So S; ὅτε in C, ὅ τε in O. S thinks ὁτὲ μέν crept into the text by error. Then συναλιζόμενοι in C.

(printed under page 23)

(44) · call in col 51

⁴⁴ lege ἀπεμοῦντες, vel, cum O, ἀπερῶντες.

Read ἀπεμοῦντες, or, with O, ἀπερῶντες.

(printed under page 23)

(45) · call in col 51

⁴⁵ ἀπεμήσαντες C. Dein προθέμενοι pro προσιέμενοι var. lect. ap. C.

ἀπεμήσαντες in C. Then προθέμενοι for προσιέμενοι, a variant reading cited by C.

(printed under page 23)

(46) ‹anchor: ἀλλὰ θάρρει› · call in col 51

⁴⁶ θάρσει O.

θάρσει in O.

(printed under page 23)

(47) ‹anchor: μισθὸν, καθ' ὅτι› · call in col 51

⁴⁷ καθό τι O.

καθό τι in O.

(printed under page 23)

(48) ‹anchor: ἐπ' ἄκρον› · call in col 51

⁴⁸ Ita O et ex conject. C, in cuj. textu ἔπακρον. Subinde μισήσουσιν idem. Et Ruf. odio habuerint, ut C.

So O, and C by conjecture, in whose text is ἔπακρον. Next, μισήσουσιν in the same. And Rufinus has odio habuerint ("shall have hated"), as C.

(printed under page 23)

(49) ‹anchor: πολύ σε ὀνήσει› · call in col 51

⁴⁹ ὠνήσει C.

ὠνήσει in C.

VARIORUM NOTÆ: (none on this page) (printed under page 23)

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XVII. Ταῦτα εἰπὼν καὶ τὰ τούτων πλείονα πάλιν τῷ πλήθει προσεμβλέψας, εἶπεν· Καὶ ὑμεῖς δὲ, ἀγαπητοί μου ἀδελφοὶ καὶ σύνδουλοι, τῷ προκαθεζομένῳ ἀληθείας κατὰ πάντα ὑπείξατε, τοῦτ' εἰδότες, ὅτι ὁ τοῦτον λυπήσας Χριστὸν, οὗ τὴν καθέδραν πεπίστευται, οὐκ ἐδέξατο, καὶ ὁ Χριστὸν μὴ δεξάμενος ὡς ἀθετήσας τὸν Πατέρα λογισθήσεται, διὸ τῆς ἀγαθῆς βασιλείας ἀποβληθήσεται. Οὗ εἵνεκεν πειρᾶσθε, κατὰ πάσας συνόδους ἔρχεσθαι, ἵνα μὴ ὡς λειποτάκται ὑπὸ τῆς τοῦ ταξιάρχου ἀθυμίας ἁμαρτίας ἔγκλημα λάβητε. Διὸ πρὸ πάντων οἱ πάντες τὰ ὑπὲρ αὐτοῦ φρονεῖτε, τοῦτ' εἰδότες ὅτι δι' ἕκαστον ὑμῶν ὁ πονηρὸς αὐτῷ μόνῳ τὸ πλεῖον ἐχθραίνων προσπολεμεῖ. Ὑμεῖς οὖν πειρᾶσθε τῇ πρὸς αὐτὸν στοργῇ καὶ τῇ πρὸς ἀλλήλους εὐνοίᾳ διατελεῖν καὶ αὐτῷ ἐπακούειν, ἵνα καὶ αὐτὸς κουφίζηται καὶ ὑμεῖς σωθῆναι δυνηθῆτε.

Chapter XVII. Having said these things and more than these, looking again upon the multitude, he said: And do you also, my beloved brethren and fellow-servants, yield in all things to him who presides over truth, knowing this, that he who has grieved him has not received Christ, with Whose chair he has been entrusted, and he who has not received Christ will be reckoned as having rejected the Father, wherefore he will be cast out of the good kingdom. On this account strive to come to all assemblies, lest as deserters you incur a charge of sin through the despondency of the commander. Wherefore before all things let all of you be minded in his behalf, knowing this, that on account of each one of you the evil one, bearing the greater enmity against him alone, wages war upon him. Do you therefore strive to continue in affection towards him and in goodwill towards one another and to hearken to him, so that both he himself may be relieved and you may be able to be saved.

XVIII. Ἔνια δὲ καὶ ἀφ' ἑαυτῶν νοεῖν ὀφείλετε, διὰ τὸ αὐτὸν μὴ δύνασθαι ἐν φανερῷ λέγειν διὰ τὰς ἐπιβουλάς· οἷον ἐὰν ἐχθραίνῃ τινὶ, μὴ ἀναμένετε αὐτὸν εἰπεῖν, τῷ δὲ μὴ προσαμιλλᾶσθε, ἀλλὰ φρονίμως ἕπεσθε αὐτοῦ τῷ βουλήματι, ἐχθροὶ γινόμενοι οἷς ἐχθραίνει, καὶ μὴ ὁμιλοῦντες οἷς μὴ ὁμιλεῖ· ἵνα ἕκαστος, ἐπιδικαζόμενος τοῦ πάντας φίλους ἔχειν, αὐτὸν διαλλάττων σώζηται, τῆς αὐτοῦ ἐπακούων ὁμιλίας. Εἰ δέ τις φίλος μενεῖ οἷς αὐτὸς ἐχθραίνει, καὶ λαλεῖ οἷς αὐτὸς οὐχ ὁμιλεῖ, εἷς ἐστι καὶ αὐτὸς τῶν ὀλοθρεύειν θελόντων τὴν Ἐκκλησίαν· τῷ γὰρ σώματι συνὼν ὑμῖν, τῇ γνώμῃ μὴ ὢν μεθ' ὑμῶν, καθ' ὑμῶν ἐστιν, πολλῷ χείρων τῶν ἔξωθεν φαινομένων ἐχθρῶν, μετὰ δοκούσης φιλίας σκορπίζων τοὺς ἔσω.

Chapter XVIII. And some things you ought also to understand of yourselves, because he is unable to speak openly on account of plots; for instance, if he is hostile to anyone, do not wait for him to say so, and do not side with that person, but prudently follow his counsel, becoming enemies to those to whom he is hostile, and not conversing with those with whom he does not converse; so that each one, laying claim to having all as friends, by reconciling him may be saved, hearkening to his discourse. But if anyone remains a friend to those to whom he is hostile, and speaks to those with whom he does not converse, he too is one of those who wish to destroy the Church; for while being with you in body, not being with you in mind, he is against you, much worse than the enemies who appear from outside, scattering with seeming friendship those within.

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

XVII. Haec cum dixisset, et his similia quamplurima, rursum respiciens ad populum, dixit : Sed et vos, charissimi fratres et conservi mei, huic qui praesidet vobis ad veritatem docendam, in omnibus obedite, scientes quod si quis hunc contristaverit, Christum, qui ei docendi credidit cathedram, non recipit ; et tanquam qui Christum non susceperit, nec Deum Patrem suscepisse judicabitur ; et ideo nec ipse suscipietur in regno coelorum. Propter quod satagite, ad omnem collectam et congregationem semper convenire ; uti non velut negligentes et desides, a Christo judice condemnemini. Convenientes vero semper ad Clementem, omnes date operam pro ipso sentire, et summo studio favorem vestrum erga ipsum dependere ; scientes quod propter singulos vos ipsum magis solum infestat inimicus, et in ipsum majora suscitat bella. Oportet ergo vos summo studio niti, ut omnes erga illum vinculo amoris innexi, plenissimo erga eum inhaereatis affectu. Sed et vos quoque ipsi, unanimes in omni concordia perdurate ; quo facilius etiam illi obedire omnes pariter in consensu et unanimitate possitis, per quod et vos salutem consequi, et ille possit obtemperantibus sibi promptius impositi oneris pondus evehere.

Chapter XVII. When he had said these things, and very many others like these, looking again upon the people, he said: But do you also, my dearest brethren and fellow-servants, obey in all things him who presides over you to teach the truth, knowing that if anyone grieves him, he does not receive Christ, Who entrusted to him the chair of teaching; and as one who has not received Christ, he will be judged not to have received God the Father either; and therefore neither will he himself be received in the kingdom of heaven. On account of which take pains always to assemble at every meeting and congregation, lest as negligent and slothful you be condemned by Christ the Judge. And assembling always with Clement, do you all take care to be minded in his behalf, and with the utmost zeal to bestow your favour upon him; knowing that on account of each one of you the enemy assails him alone the more, and stirs up greater wars against him. You must therefore strive with the utmost zeal that all of you, bound to him by the bond of love, may cleave to him with the fullest affection. And do you yourselves also endure with one mind in all concord, so that all of you together in agreement and unanimity may more easily obey him also, whereby both you may be able to attain salvation, and he, while you obey him, may more readily bear up the weight of the burden laid upon him.

XVIII. Quaedam etiam ex vobis ipsis intelligere debetis, si qua sint quae ipse, propter insidias hominum malorum, non potest evidentius et manifestius proloqui : verbi gratia, si inimicus est alicui pro actibus suis ; vos nolite exspectare ut ipse vobis dicat ; cum illo nolite amici esse ; sed prudenter observare debetis, et voluntati ejus absque commonitione obsecundare et avertere vos ab eo, cui ipsum sensistis aversum ; sed nec loqui his, quibus ipse non loquitur ; ut unusquisque qui in culpa est, dum cupit omnium vestrum amicitias reparare, festinet citius reconciliari ei, qui omnibus praeest, et per hoc redeat ad salutem, cum obedire coeperit monitis praesidentis. Si vero quis amicus fuerit his quibus ipse amicus non est, et locutus fuerit cum his quibus ipse non loquitur, unus est et ipse ex illis qui exterminare Dei Ecclesiam volunt ; et cum corpore vobiscum esse videatur, mente et animo contra vos est ; et est multo nequior hostis hic, quam illi qui foris sunt, et evidenter inimici sunt : hic enim per amicitiarum speciem, quae inimici sunt gerit, et Ecclesiam dispergit ac vastat.

Chapter XVIII. Some things also you ought to understand of yourselves, if there are any things which he himself, on account of the plots of evil men, cannot utter more plainly and openly: for instance, if he is unfriendly to anyone for his deeds, do not wait for him to tell you; do not be friends with that man; but you ought to observe prudently, and comply with his will without admonition, and turn away from him to whom you have perceived him to be averse; and not even speak to those to whom he himself does not speak; so that each one who is at fault, while he desires to restore the friendship of all of you, may hasten more quickly to be reconciled to him who presides over all, and thereby return to salvation when he begins to obey the admonitions of the president. But if anyone is a friend to those to whom he himself is not a friend, and speaks with those with whom he himself does not speak, he himself also is one of those who wish to destroy the Church of God; and while he seems to be with you in body, in mind and spirit he is against you; and this enemy is much worse than those who are outside and are openly enemies: for through the appearance of friendship he does the works of an enemy, and scatters and lays waste the Church.

Editors' notes and page, col. 53

Footnotes

VARIÆ LECTIONES (calls in the Greek only). (printed under page 24) (41) Hæc citantur in concilio Vasensi I, can. 6. leg. Capitul. l. VII, c. 361.

(41) These words are cited in the First Council of Vaison, canon 6; read Capitularies Book VII, chapter 361.

(printed under page 24) (42) Citant concilium Metense sub Stephano V, c. 12; Joannes VIII, Ep. 234; Gregorius VII, l. VIII, ep. 21.

(42) Cited by the Council of Metz under Stephen V, chapter 12; John VIII, Letter 234; Gregory VII, Book VIII, Letter 21.

(printed under page 24)

Footnotes

(50) · call in col 54

⁵⁰ τήν O.

τήν in O.

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(51) · call in col 54

⁵¹ τοῦτο. Cfr. Hom. III, 66, C.

τοῦτο. Compare Homily III, 66: C.

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(52) · call in col 54

⁵² ὡς C.

ὡς in C.

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⁵³ καὶ (εἰς in marg.) πάσας συνόδους ἔρχεσθαι C, ἐν πάσαις συνόδοις συνέρχεσθαι var. lect. ap. eumdem. Rufinus propter quod satagite ad omnem collectam et congregationem semper convenire. Tum S. mavult: ἀπὸ τῆς τοῦ ταξιάρχου ἀσυλίας. Cfr. Hom. III, 69.

καὶ (εἰς in the margin) πάσας συνόδους ἔρχεσθαι in C; ἐν πάσαις συνόδοις συνέρχεσθαι, a variant reading cited by the same. Rufinus: "wherefore be diligent always to come together to every assembly and congregation." Then S prefers ἀπὸ τῆς τοῦ ταξιάρχου ἀσυλίας. Compare Homily III, 69.

(printed under page 24)

(54) · call in col 54

⁵⁴ τοῦτο C.

τοῦτο in C.

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(55) · call in col 54

⁵⁵ ἔπεσθαι O.

ἔπεσθαι in O.

(printed under page 24)

(56) ‹anchor: φίλος μενεῖ› · call in col 54

⁵⁶ μὲν ἢ C, male.

μὲν ἢ in C, wrongly.

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(57) ‹anchor: ὀλοθρεύειν› · call in col 54

⁵⁷ ὀλεθρεύειν O.

ὀλεθρεύειν in O.

(printed under page 24)

(58) ‹anchor: συνὼν ὑμῖν› · call in col 54

⁵⁸ ἡμῖν O. Tum idem ἡμῶν, καθ' ἡμῶν pro ὑμῶν, καθ' ὑμῶν.

ἡμῖν in O. Then the same has ἡμῶν, καθ' ἡμῶν for ὑμῶν, καθ' ὑμῶν.

VARIORUM NOTÆ. (printed under page 24)

(41) ‹anchor: XVIII.› · call in col 54

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(42) ‹anchor: verbi gratia› · call in col 54

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XIX. Καὶ ταῦτα εἰπὼν, ἐν μέσῳ ἐπὶ πάντων μοι τὰς χεῖρας ἐπιθεὶς εἰς τὴν αὑτοῦ καθέδραν καθεσθῆναί με ἐδυσώπησεν. Καθεσθέντι δὲ τοῦτό μοι εὐθέως ἔφη· Ἀξιῶ σε ἐπὶ πάντων μου τῶν συμπαρόντων ἀδελφῶν, ὅπως ὁπόταν τοῦ ἐνταῦθα, ὡς ἐμοὶ ὀφείλεται, ἀπαλλάξω βίου, σὲ Ἰακώβῳ τῷ ἀδελφῷ τοῦ Κυρίου διαπέμψαι ἐν ἐπιτομῇ ἀναγραψάμενον μέχρι καὶ τῶν ἐκ παίδων σου λογισμῶν, καὶ ὡς ἀπ' ἀρχῆς μέχρι τοῦ νῦν συνώδευσάς μοι, ἐπακούων τῶν κατὰ πόλιν ὑπ' ἐμοῦ κηρυχθέντων λόγων τε καὶ πράξεων· ἔπειτα πρὸς τῷ τέλει καὶ τὴν τοῦ θανάτου μου πρόφασιν, ὡς προεῖπον, δηλῶσαι μὴ ὀκνήσεις. Οὔτε γὰρ λίαν αὐτὸν λυπήσει τοῦτο, εἰδότα ὅτι ὃ πάντως ἔδει με παθεῖν εὐσεβῶς ἀπεδόμην, μεγίστης δὲ παραμυθίας τεύξεται, μαθὼν ὅτι μετ' ἐμὲ οὐκ ἀμαθὴς ἀνὴρ καὶ ζωοποιοὺς λόγους ἀγνοῶν καὶ Ἐκκλησίας κανόνα οὐκ εἰδὼς τὴν τοῦ διδάσκοντος ἐπιστεύθη καθέδραν. Πλάνου γὰρ ὁμιλία τῶν ἀκουόντων ὄχλων ἀναιρεῖ τὰς ψυχάς.

Chapter XIX. And having said these things, laying his hands upon me in the midst before all, he constrained me to sit down in his own chair. And when I had sat down, he straightway said this to me: I ask of you before all my brethren who are present with me, that whenever I depart from this life here, as is due for me, you will not hesitate to send word to James the brother of the Lord, having written down in an epitome even from your thoughts from boyhood, and how from the beginning until now you journeyed with me, hearing the discourses and actions preached by me city by city; and then at the end also to set forth the occasion of my death, as I said before. For neither will this grieve him exceedingly, knowing that I piously paid what by all means I had to suffer, and he will obtain the greatest comfort on learning that after me no unlearned man, both ignorant of life-giving discourses and not knowing the rule of the Church, has been entrusted with the chair of the teacher. For the discourse of a deceiver destroys the souls of the listening multitudes.

XX. Ὅθεν ἐγὼ, κύριέ μου Ἰάκωβε, αὐτοῦ ταῦτα εἰπόντος, ὑποσχόμενος οὐκ ὤκνησα, ὡς ἐκελεύσθην, τὸ πολὺ τῶν κατὰ πόλιν λόγων τῶν ἤδη σοι προγραφέντων καὶ ὑπ' αὐτοῦ διαπεμφθέντων ἐν βίβλοις ἐπὶ κεφαλαίων ποιῆσαι, ὥσπερ σημείου χάριν, καὶ οὕτως διαπέμψαι σοι, ἐπιγράψαντα, Κλήμεντος τῶν Πέτρου ἐπιδημιῶν κηρυγμάτων ἐπιτομή. Πλὴν, τοῦ ἐκτιθέναι, ὡς ἐκελεύσθην, ἄρξομαι.

Chapter XX. Wherefore I, my lord James, when he had said these things, having promised, did not hesitate, as I was commanded, to put into books under heads the greater part of the discourses city by city that had already been written before for you and sent by him, as it were for a token, and thus to send them to you, inscribing them: Clement's Epitome of the Preachings of Peter in His Sojourns. However, I will begin to set them forth, as I was commanded.

INTERPRETATIO RUFINI.

INTERPRETATION OF RUFINUS.

XIX. Et cum haec dixisset, in medio, coram omnibus, manus mihi imposuit, et in cathedra sua, ingenti verecundia fatigatum sedere me compulit. Cumque sedissem, haec ad me rursum locutus est : Deprecor te, Clemens, coram omnibus qui praesentes sunt, ut posteaquam, sicut naturale debitum est, vitae praesentis finem fecero, Jacobo fratri Domini describas breviter, vel quae ad initium fidei tuae spectant, vel etiam quos ante fidem animos gesseris ; sed et qualiter mihi ab initio usque ad finem, comes itineris et actuum fueris ; quaeque per singulas civitates me disputante sollicitus auditor exceperis ; quique in praedicationibus meis verborum fuerit ordo vel actuum ; sed et qui me finis in hac urbe repererit, sicut dixi, omnia quam potes brevissime comprehensa, ad ipsum te destinare non pigeat. Nec verearis ne forte multum de meo exitu contristandus sit, cum me id pro pietate sustinere non ambigat : erit autem ei grande solatium, si didicerit quod post me non imperitus vir aliquis, aut indoctus, atque ignorans divini verbi mysterium, et ecclesiastici ordinis disciplinam, vel doctrinae regulam nesciens, susceperit cathedram meam. Scit enim quia si indoctus et inscius officium doctoris accipiat, sine dubio discipuli et auditores ignorantiae tenebris obvoluti, in interitum demergentur.

Chapter XIX. And when he had said these things, in the midst, before all, he laid his hands upon me, and compelled me, overcome with vast modesty, to sit in his chair. And when I had sat down, he spoke these words to me again: I entreat you, Clement, before all who are present, that after I have made an end of the present life, as is the natural debt, you write down briefly for James the brother of the Lord both the things that pertain to the beginning of your faith and also what thoughts you bore before the faith; and also how from the beginning even to the end you were the companion of my journey and acts; and what things as an attentive hearer you received while I disputed through the several cities; and what was the order of words or acts in my preachings; and also what end found me in this city, as I have said—let it not irk you to send to him all these things comprised as briefly as you can. Nor fear lest perhaps he be greatly grieved at my departure, since he does not doubt that I endure this for piety's sake: moreover, it will be a great solace to him if he learns that after me no unskilful or unlearned man, ignorant of the mystery of the divine word and of the discipline of ecclesiastical order, or not knowing the rule of doctrine, has undertaken my chair. For he knows that if an unlearned and ignorant man receives the office of teacher, without doubt the disciples and hearers, wrapped in the darkness of ignorance, will be plunged into destruction.

XX. Unde et ego, mi domine Jacobe, cum haec ab eo praecepta susceperim, necesse habui implere quod jusserat, indicans tibi, et de his ipsis simul, et de illis breviter comprehendens, quae per singulas quasque urbes digrediens, aut in praedicationis sermone protulerit, aut in gestorum virtute perfecerit ; quamvis tibi, de his plurima jam, et plenius ante descripta, ipso jubente transmiserim ; sub eo titulo quem ipse praecepit affigi, id est Clementis Itinerarium Praedicationis Petri. Sed et nunc jam exponere quae praecepit incipiam.

Chapter XX. Whence I too, my lord James, since I received these commands from him, held it necessary to fulfil what he had ordered, making known to you both concerning these very things together, and briefly comprising concerning those things which, going about through each several city, he either uttered in the discourse of preaching or accomplished in the power of his deeds; although I have already sent to you at his command very many of these things more fully written out before, under that title which he himself commanded to be affixed, that is, Clement's Itinerary of the Preaching of Peter. But now also I will begin to set forth what he commanded.

Editors' notes and page, col. 55

Footnotes

VARIÆ LECTIONES (calls in the Greek only). (printed under page 25)

(59) · call in col 55

⁵⁹ Planius Epit. c. 147: Ἀξιῶ σε ἐπὶ πάντων μου τῶν συμπαρόντων ἀδελφῶν, ὁπηνίκα τοῦ ἐνταῦθα μεταστῶ βίου, ὡς ἡ τοῦ Θεοῦ κέκρικε πρόνοια, πάντα τῷ κυρίῳ Ἰακώβῳ τῷ ἀδελφῷ τοῦ Κυρίου μου ἐν ἐπιτομῇ ἀναγραψάμενον διαπέμψαι, κ. τ. λ.

More plainly the Epitome, ch. 147: "I ask you, before all my brethren here present, when I depart this life, as God's providence has decided, to write everything down in summary and send it to my lord James, the brother of my Lord," etc.

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(60) · call in col 55

⁶⁰ ἐκ παιδός σου cod. 804 et Epit. l. c. S.

ἐκ παιδός σου in codex 804 and the Epitome, at the place cited. S.

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(61) · call in col 55

⁶¹ Ita O c. cod. 804 et Epit. l. l., τὰ τέλει C.

So O, with codex 804 and the Epitome at the place cited; τὰ τέλει in C.

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⁶² ὡς προεῖπον om. O.

ὡς προεῖπον is omitted by O.

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⁶³ Ita de conject. C, cujus textus et O exh. πλάνος.

So C by conjecture; his text and O have πλάνος.

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⁶⁴ ἀναίρει C.

ἀναίρει in C.

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⁶⁵ ὀκνήσω O.

ὀκνήσω in O.

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⁶⁶ ἐπιγράψας cod. 804 et Epit. c. 147, quod præstat.

ἐπιγράψας in codex 804 and the Epitome, ch. 147, which is better.

VARIORUM NOTÆ. (printed under page 25)

(43) · call in col 55

(printed under page 25) (43) Ἐκ παίδων σου. Notat Cotelerius in uno codice Græce haberi ἐκ παιδός σου. Pluris refert expendere qua ratione libri Recognitionum, qui sub Clementis ad Jacobum fratrem Domini scribentis conficti sunt, inchoentur. Incipiunt nempe ab his verbis: Ego Clemens, in urbe Romana natus, ex prima ætate pudicitiæ studium gessi; dum me animi intentio velut vinculis quibusdam sollicitudinis et mœroris innexum teneret. Inerat enim mihi cogitatio (incertum sane unde initium sumpserit); crebro enim ad memoriam meam conditionem mortalitatis adducens, etc. Unde non absurde colligas pseudo-Clementem libris illis id præstare, quod modo præcipitur; cum ab ipsis pueritiæ suæ cogitationibus Jacobo pandendis exordium sumat. Quocirca minime assentiendum videtur Rufino, qui epistolam hanc libris Recognitionum tempore posteriorem censet. COUT.

(43) Ἐκ παίδων σου ("from your boyhood"). Cotelier notes that one codex has in Greek ἐκ παιδός σου. It matters more to weigh how the books of the Recognitions, forged under the name of Clement writing to James the brother of the Lord, begin. They begin with these words: "I, Clement, born in the city of Rome, from my earliest age pursued chastity, while the bent of my mind held me bound as with chains of anxiety and sorrow. For a thought was in me (where it took its start is indeed uncertain); for, often calling to mind the condition of mortality," etc. From this you may not unreasonably gather that in those books pseudo-Clement performs what is here enjoined, since he begins by laying open to James the very thoughts of his boyhood. Hence one should by no means agree with Rufinus, who judges this letter later in time than the books of the Recognitions. Coustant.

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(printed under page 25) (44) Καὶ ὑπ' αὐτοῦ διαπεμφθέντων. Quasi Petrus ad Jacobum misisset sermones et actus suos, hoc est, librum forsan Actuum et dissertationum Petri, eum qui a Photio inveniri non potuit. Sed Rufinus solens more suo turbat. ID.

(44) Καὶ ὑπ' αὐτοῦ διαπεμφθέντων ("and of those sent by him"). As if Peter had sent James his discourses and acts, that is, perhaps the book of the Acts and Disputations of Peter, the one Photius could not find. But Rufinus, as is his habit, muddles it. The same (Coustant).

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