a Ry YBN + γεν Sat See, ΠΕΣ o Saran ote Pace ΕἾΝ WN : SS aren ωσο "τ ὡν οὐ em hts i POR Fey Ca OT WE ee ee Digitized by the Internet Archive in 2008 with funding from Microsoft Corporation https://archive.org/details/appendixcontainiOOclem ο΄ 9. CLEMENT OF ROME. Cambridge ; ERINTED ) BY. ΟἿ: CLAY, M.A, AT THE UNIVERSITY PRESS, S. CLEMENT OF ROME. {Fea BC Vay ως a ee ae “97 reste. Fkert te AN APPENDIX ; ~ CONTAINING THE NEWLY RECOVERED PORTIONS. WITH INTRODUCTIONS, NOTES, AND TRANSLATIONS. BY J. B. LIGHTFOOT, D.D. LADY MARGARET’S PROFESSOR OF DIVINITY, CAMBRIDGE, CANON OF ST PAUL'S. Dondon: MACMILLAN AND CO. 1877 [All Rights reserved.) ha teil ν᾿ Ων ΑΙ LOTR, lib x9 he | , Bai 8 “ptt ‘shorty . Msi vig yi ny cig bai, on 1 ¥s ihe 4 i : tl ἢ Se 4 mn h Ἵ La bigs mal yop se Ἢ ἣν ri δ ἢ jiu PREFACE. HE present volume will hardly need many words by way of explanation. The discovery of Bryennios, who a little more than a year ago was enabled to publish for the first time the two Epistles of S. Clement entire, has suggested to recent editors a revision and completion of their work. To this end I might have followed the course pursued by Hilgenfeld and by Gebhardt and Harnack, and have superseded my former volume by a new edition. On the whole however it seemed to me more advisable to issue an Appendix. I thought that in this way I should better consult the convenience of those who possessed my edition; while at the same time there would be a certain advantage in summing up and discussing the results of conjectural criticism, as seen in the light of recently discovered facts, with greater freedom than would have been possible, if I had undertaken an entirely new edition. The present part of the work therefore appears as a supplement to my edition of S. Clement’s Epistles published in 1869, and is paged continuously with it. A general title page and a table of contents are added, which are intended to be prefixed to the whole volume. This Appendix was commenced soon after the copies of Bryennios’ edition reached England in February of last year ; vi PREFACE. but various causes have delayed its completion. More espe- cially the discovery of the Syriac Version about the end of June stayed my hand: for it was obviously important to include, not only a discussion of those broader questions which the appearance of these epistles in such a form suggested, but also a complete account of the various readings exhibited in this text. This in itself, with the necessary pressure of other work, was a task of some months; and it involved a recasting of certain portions which had been already completed. Lastly, when the text and notes were already in type, though not struck off, the new editions of Hilgenfeld and of Gebhardt and Harnack appeared; and it was necessary to take account of their labours. I am glad to have had the advantage of testing my results by theirs. These causes, added to the necessary hindrances of professional and other duties, have delayed the publication of this Appendix several months later than I had at first contemplated. In a review of my edition which appeared soon after its publication, in the Gottingen Gelehrte Anzeigen, signed with the well-known initials H.E., disappointment was expressed that it contained no discussion of the question who was the writer of the First Epistle. At the time I had deliberately excluded this subject, as I had then a. project of a history of Early Christian Literature, where such an investigation would have found a place. But this project has long since been abandoned, and the question is therefore discussed in the present volume (p. 257 sq.). Some time after these sheets were struck off, I found with satisfaction that M. Renan, in the Yournal des Savants, January 1877, maintained, as I have done, the Jewish origin of the writer, and on substantially the same grounds. Though this seems at present to be an unfashionable view, I venture to hope that, when the phenomena of the PREFACE. Vil epistle are more carefully considered, it will find general acceptance. No apology will, I trust, be needed for attempting to add another to the existing translations of these epistles. Such an attempt finds its justification in the fact that considerable por- tions will appear now for the first time in an English dress and that elsewhere conjectural readings have been displaced by the ascertained text. It remains for me to fulfil the pleasant task of acknowledging my obligations to friends who have aided me in the course of the work. My thanks are duc, among others, to the authori- ties of the British Museum, more particularly to Mr Bond the Keeper, and Mr E. M. Thompson, the Assistant Keeper of the Manuscripts, for their unfailing courtesy and assistance, whensoever I have troubled them: to Signor Ignazio Guidi of Rome, for his kindness in consulting and transcribing from MSS in the Vatican Library—a kindness which I appreciate the more because I had no claims whatever upon it; to Dr Hort, to whom I owe several valuable suggestions even in places where his name is not directly mentioned; to Professor Wright, who has taken much trouble in supplying me with information respecting some Oriental Mss; to Mr Van- Sittart, who has extended to this work the supervision for which I have been indebted to him on former occasions and has corrected the proof sheets of a considerable portion of the volume; and especially to Mr Bensly, whose name I have had occasion to mention many times in the course of the work, and whose aid has been invaluable to me in all that relates to the Syriac Version. TRINITY COLLEGE, April 13th, 1877. tee eae ‘ f Mid ies λα Ae CLEM. Pik DOCUMENTS. { ΤΥ ᾿ , AL ict lies th) “Le Ἢ oh rin a war ὁ..." ἐξ ΜΡ rr prs ns trad: oat Ὰ Nee Maar ar) a sa re ily ahs yay A ἣ ΠΥ wrt! ¥ ret ΤΣ vambenn arb! ot ae a 7 Jnsyryl τ» 43 “15 ἤὶ ᾿ raph δι 4 νγὰ ; i ‘ ἘῸΝ ἡ ν δα. δες 2 onan ΔῊ ἴω γὼ THE DOCUMENTS. PERIOD of nearly two centuries and a half has elapsed since the Epistles of S. Clement of Rome were first published from the Alexandrian Ms, now in the British Museum, but then belonging to the King’s Library.. On the title page of the Zaditio princeps, which appeared in 1633, the editor, Patrick Young, speaks of the text as taken “ex laceris reliquiis vetustissimi exemplaris Bibliothece Regiz.’ In this mutilated condition the two epistles remained till the other day. The First Epistle had lost one leaf near the end, while the surviving portion occupied nine leaves, so that about a tenth of the whole had perished (see above pp. 23, 166). The Second Epistle ended abruptly in the middle, the last leaves of the ms having disappeared. It is now ascertained that the lost ending amounted to a little more than two- fifths of the whole. Moreover the ms in different parts is very much torn, and the writing is blurred or obliterated by time and ill usage, so that the ingenuity of successive editors has been sorely exercised in supplying the lacune. After so long a lapse of time it seemed almost beyond hope, that the epistles would ever be restored to their entirety. Yet within the last few months they have been discovered whole in two distinct documents. The students of early patristic literature had scarcely realized the surprise which the publication of the complete text from a Greek Ms at Con- stantinople had caused, when it was announced that the University of Cambridge had procured by purchase a Ms containing the two epistles whole in a Syriac Version. Of these two new authorities for the text I proceed to give an account. 1S—2 224 THE DOCUMENTS. i At the close of the last year a volume was published at Constanti- nople, bearing the title: Tod ἐν ἁγίοις πατρὸς ἡμῶν Κλήμεντος ἐπισκόπου Ῥώμης ai δύο πρὸς Κορινθίους ἐπιστολαί. Ἔκ χειρογράφου τῆς ἐν Φαναρίῳ Κωνσταντινου- πόλεως βιβλιοθήκης τοῦ ἸΤαναγίου Τάφου νῦν πρῶτον ἐκδιδόμεναι πλήρεις μετὰ προλεγομένων καὶ σημειώσεων ὑπὸ Φιλοθέου Βρυεννίου μητροπολίτου Σερρῶν κιτιλ. Ἔν Κωνσταντινουπόλει, 1875. [‘ The Two Epistles of our holy father Clement Bishop of Rome to the Corinthians; from a manuscript in the Library of the Most Holy Sepulchre in Fanar of Constantinople; now for the first time published complete, with prolegomena and notes, by Philotheos Bryennios, Metro- politan of Serre. Constantinople, 1875. | This important MS is numbered 456 in the library to which it belongs. It is an 8vo volume, written on parchment in cursive characters, and consists of 120 leaves. Its contents, as given by Bryennios, are as follows : fol. 1—32 Tod ἐν ἁγίοις “Iwavvov τοῦ Χρυσοστόμου σύνοψις τῆς παλαιᾶς καὶ καινῆς διαθήκης ἐν τάξει ὑπομνηστικοῦ᾽, fol. 33—51b Βαρνάβα ἐπιστολή. fol. 5tb—70a Κλήμεντος πρὸς Κορινθίους Α΄. fol. 7oa—76a Κλήμεντος πρὸς Κορινθίους Β΄. fol. 76a—80 Διδαχὴ τῶν δώδεκα ᾿Αποστόλων, fol. 81 —82a ᾿Ἐπιστολὴ Μαρίας Κασσοβόλων πρὸς τὸν ἅγιον καὶ ἱερομάρτυρα ᾿Ἰγνάτιον ἀρχιεπίσκοπον Θεουπόλεως ᾿Αντιοχείας. fol. 82a—120a Τοῦ ἁγίου ᾿Ιγνατίου Θεουπόλεως ᾿Αντιοχείας πρὸς Μαρίαν πρὸς Τραλλιανούς πρὸς Μαγνησίους πρὸς τοὺς ἐν Ταρσῷ πρὸς Φιλιππησίους περὶ βαπτίσματος πρὸς Φιλαδελφεῖς πρὸς Σμυρναίους πρὸς Πολύκαρπον ἐπίσκοπον Σμύρνης 1 This is doubtless the same work tains only the Old Testament and ends which is printed in Montfaucon’s edition with Malachi. Montfaucon stops short of 5. Chrysostom, VI. p. 314sq. Bryen- at Nahum, apparently because his Mss nios says that the treatise in this MS con- _ failed him there. THE DOCUMENTS. ° 225 πρὸς ᾿Αντιοχεῖς πρὸς Ἥρωνα διάκονον ᾿Αντιοχέα πρὸς ᾿Εφεσίους πρὸς Ῥωμαίους. The genuine Epistle of Clement is headed Κλήμεντος πρὸς Κορινθίους A’; the so-called Second Epistle likewise has a corresponding title, Κλήμεντος πρὸς Κορινθίους B’. At the close of the Second Epistle is written, Srixo. x. ῥητὰ κε. At the end of the volume is the colophon; ᾿Ετελειώθη μηνὶ ᾿ἸΙουνίῳ εἰς τὰς wa’. ἡμέραν IY. Ἰνὸ θ΄. ἔτους στφξδ΄, χειρὶ Λέοντος νοταρίου καὶ ἀλείτου. The date a.m. 6564 is here given accord- ing to the Byzantine reckoning, and corresponds to Α.Ὁ. 1056, which is therefore the date of the completion of the ms. It is strange that this discovery should not have been made before. The Library of the Most Holy Sepulchre at Constantinople is attached to the Patriarchate of Jerusalem in that city, and therefore has something of a public character. It has moreover been examined more than once by learned men from Western Europe. A catalogue of its Mss, com- piled in 1845 by Bethmann, appeared in Pertz Archiv. der Gesellsch. f. altere deutsche Geschichtkunde 1x. p. 645 sq.; but it does not mention this volume (see Patr. Apost. Op. 1.1. p. xii, Gebh. τ. Harn., ed. 2). Some years later, in 1856, M. Guigniant read a report of the contents of this library before the French Academy of Inscriptions, which is pub- lished in the fournal Général de? Instruction Publique 1856, XXV.p. 419 ; and again this Ms is unnoticed. M. Guigniant seems to have attended chiefly to classical literature, and to have made only the most superficial examination of the Christian writings in this collection: for he says, somewhat contemptuously, that these Mss ‘unfortunately comprise little besides Homilies, Prayers, Theological and Controversial Treatises, written at times not very remote from our own,’ with more to the same effect (as quoted in the Academy, May 6, 1876). Again, two years later, the Rev. H. O. Coxe, the Librarian of the Bodleian, visited this Library and wrote a report of his visit (Report to H. M. Government on the Greek MSS in the Libraries of the Levant, pp. 32, 75, 1858), but he too passes over this volume in silence. A serious illness during his stay at Constantinople prevented him from thoroughly examining the libraries there. This Ms is designated I (Ἱεροσολυμιτικός) by Bryennios, and by Hilgenfeld after him. But this designation is misleading, and I shall therefore call it C (Constantinopolitanus) with Gebhardt and Harnack. Facsimiles of C are given by Bryennios at the end of his volume. . The contractions are numerous and at first sight perplexing. It sy- 226 THE DOCUMENTS. stematically ignores the ὁ subscript or adscript with a single exception, il. § x τῆι θελήσει (p. 147); and, if Bryennios has in these particulars reproduced it faithfully in his own text’, it also universally omits before consonants the so-called v ἐφελκυστικόν which appears in the Alexan- drian ms, and writes οὕτω under the same circumstances, when the older Ms has οὕτως. It is written with a fair amount of care throughout, so far as regards errors of transcription. In this respect it contrasts favourably with A, which constantly betrays evidence of great negligence on the part of the scribe. But, though far more free from mere clerical errors, yet in all points which vitally affect the trustworthiness of a Ms, it must certainly yield the palm to the Alexandrian. The scribe of A may be careless, but he is guileless also. On the other hand _ the text of C shows manifest traces of critical revision, as will appear in the sequel. But, notwithstanding this fact, which detracts somewhat from its weight, it still has considerable value as an authority. More especially it is independent of A; for it "preserves the correct reading in some in- stances, where A is ‘Manifest wrong. I pass over examples of slight errors where one scribe might blunder and another might correct his blunder (e.g. ὃ 1 ξένοις A, ξένης C; ὃ 2 ἐστερνισμένοι A, ἐνεστερνισμένοι C ; ὃ 3 ἀπεγαλάκτισεν A, ἀπελάκτισεν C; ὃ 25 διανεύει A, διανύει C; ὃ 35 φιλοξενίαν A, ἀφιλοξενίαν C). These are very numerous, but they prove nothing. Other instances however place the fact of its independence beyond the reach of doubt: e.g. § 2 per’ ἐλέους (μετελαιουσ)ὴ A, which is read μετὰ δέους in C, where no divination could have restored the right reading ; ὃ 3 κατὰ τὰς ἐπιθυμίας αὐτοῦ τῆς πονηρᾶς A, where critics with one accord have substituted τὰς πονηράς for τῆς πονηρᾶς without misgiving, thus mending the text by the alteration of a single letter, but where the reading of C shows that the words τῆς καρδίας have dropped out in A after ἐπιθυμίας ; ὃ 21 διὰ τῆς φωνῆς A, where C has διὰ τῆς σιγῆς, as the sense demands and as the passage is quoted by Clement of Alexandria; S 34 προτρέπεται (προτρεπετε) οὖν ἡμᾶς ἐξ ὅλης τῆς καρδίας ἐπ’ αὐτῷ μὴ ἀργοὺς μήτε παρειμένους εἶναι ἐπὶ πᾶν ἔργον ἀγαθόν, where some critics have corrected ἐπ᾽ αὐτῷ in various ways, while others, like myself, have preferred to retain it and put a slightly strained meaning on it (see the note p. 113), but where C solves the difficulty at once by inserting πιστεύοντας after ἡμᾶς and thus furnishing a government for ἐπ᾽ αὐτῷ ; S$ 37, where eveixtixws, or whatever may be the reading of A (see p. 121) 1 This however may be doubted. Hil- ἐστήρισεν as the reading of C before a genfeld (p. xix) calls attention to the fact, | consonant. that in § 33 Bryennios in his note gives THE DOCUMENTS. 227 could not have suggested ἑκτικῶς which appears in C. It follows from these facts (and they do not stand alone) that C is not a lineal de- scendant of A, and that the text which they have in common must be traced back to an archetype older than the sth century, to which A itself belongs. On the other hand, the critical revision, to which I haye already referred, as distinguishing the text of C when compared with that of A, and thus rendering it less trustworthy, betrays itself in many ways, (1) C exhibits Aarmonistic readings in the quotations. Thus in § 4 it has τῷ Κυρίῳ for τῷ Θεῷ in Gen. iv. 3 in accordance with the Lxx ; and again ἄρχοντα καὶ δικαστὴν for κριτὴν ἢ δικαστὴν in Exod, ii. 14, also in accordance with the Lxx (comp. also Acts vii. 27). In ὃ 13 it gives τοὺς λόγους for τὰ λόγια in Is. Ixvi..2 in conformity with the Lxx. In § 22 again it has τὸν ἐλπίζοντα for τοὺς ἐλπίζοντας in Ps, xxxil, 10 after the txx. In § 33, having before spoken of justification by faith and not by works, Clement writes τί οὖν ποιήσωμεν, ἀδελφοί; ἀργήσωμεν ἀπὸ τῆς ἀγαθοποιΐας - as read in A: but this sentiment is obviously sug- gested by Rom. vi. 1 sq., τί οὖν ἐροῦμεν ; ἐπιμένωμεν τῇ ἁμαρτίᾳ K.T.X., and accordingly C substitutes τί οὖν ἐροῦμεν for τί οὖν ποιήσωμεν, In § 34 Clement quotes loosely from Is. vi. 3 πᾶσα ἡ κτίσις, but C sub- stitutes πᾶσα καὶ γῆ in accordance with the Lxx and Hebrew. Later in this chapter again Clement gives (with some variations) the same quotation which occurs in 1 Cor. ii. 9, and C alters it to bring it into closer conformity with S. Paul, inserting ἃ before ὀφθαλμὸς and sub- Stituting τοῖς ἀγαπῶσιν for τοῖς ὑπομένουσιν, though we see plainly from the beginning of the next chapter that Clement quoted it with rots ὑπο- μένουσιν. In § 35, in a quotation from Ps. 1. 16 sq., C substitutes διὰ στόματος for ἐπὶ στόματος so as to conform to the Lxx. In ὃ 36, where A reads ὄνομα κεκληρονόμηκεν, C has κεκληρονόμηκεν ὄνομα with Heb. i. 4. In § 47 for αὐτοῦ τε καὶ Κηφᾶ τε καὶ ᾿Απολλώ, C substitutes ἑαυτοῦ καὶ ᾿Απολλὼ καὶ Κηφᾶ, which is the order in 1 Cor. i, 12, Though A itself is not entirely free from such harmonistic changes, » they are far less frequent than in C. . (2) Other changes are obviously made from dogmatic motives. Thus in ii. § 9 we read Χριστὸς ὁ Κύριος ὁ σώσας ἡμᾶς, dv μὲν TO πρῶτον πνεῦμα, ἐγένετο σάρξ κιτιλ. This mode of speaking, as I have pointed out in my notes (p. 202), is not uncommon in the second and third centuries: but to the more dogmatic precision of a later age it gave offence, as seeming to confound the Second and Third Persons of the Holy Trinity. Accordingly C substitutes λόγος for πνεῦμα, ‘Jesus Christ, being first Word, became flesh,’ thus bringing the statement into 228 THE DOCUMENTS. accordance with the language of 5. John. Again, in ὃ. 30 of the genuine Epistle, τοῖς κατηραμένοις ὑπὸ τοῦ Θεοῦ, the words ὑπὸ τοῦ Θεοῦ are omitted in C, as I suppose, because the scribe felt a repugnance to ascribing a curse to God; though possibly they were struck out as super- fluous, since they occur just below in the parallel clause τοῖς ηὐλογημέ: vous ὑπὸ τοῦ Θεοῦ. Again in ὃ 12 ‘PaaB ἡ πόρνη, C reads Ῥαὰβ ἡ ἐπιλε- γομένη πόρνη, the qualifying word being inserted doubtless to save the character of one who holds a prominent place in the Scriptures. Under this head also I am disposed to classify the various reading in § 2, rots ἐφοδίοις τοῖς Θεοῦ ἀρκούμενοι, where C reads τοῦ Χριστοῦ for τοῦ Θεοῦ ; but this is a difficult question, and I reserve the discussion of it till the proper place. In § 14 too the substitution of αἱρέσεις for ἔριν is probably due to an orthodox desire to give definiteness to Clement’s condemna- tion of the factious spirit. (3) But more numerous are the grammatical and rhetorical changes, i.e. those which aim at greater correctness or elegance of diction. These are of various kinds. (a) The most common perhaps is the substitution of a more appropriate tense, or what seemed so, for a less appropriate : e.g. § 1 βλασφημεῖσθαι for βλασφημηθῆναι ; ὃ 7 ἱκετεύοντες for ἱκετεύσαν- τες ; § 12 AeAaAnxas for ἐλάλησας, ἐγενήθη for γέγονεν (see the note in the addenda); ὃ 17 ἀτενίσας for ἀτενίζων: ὃ 20 προσφεύγοντας for προσπεφευγότας ; ὃ 21 ἀναιρεῖ for ἀνελεῖ ; ὃ 25 τελευτήσαντος for τετε- λευτηκότος, πληρουμένου for πεπληρωμένον ; ὃ 35 ὑποπίπτει for ὑπέπιπτεν ; § 40 προσταγεῖσι for προστεταγμένοις ; ὃ 44 ἐστὶν for ἔσται, πολιτευσα- μένους for πολιτευομένους : § 49 δέδωκεν for ἔδωκεν ; § 51 στασιασάντων for στασιαζόντων ; ὃ 53 ἀναβάντος for ἀναβαίνοντος] ; ii. 8 4 ὁμολογήσω- μεν for ὁμολογῶμεν ; ii. ὃ 7 φθείρων for φθείρας ; il. ὃ ὃ ποιήσῃ for ποιῇ and βοηθεῖ for βοηθήσει. (6) The omission, addition, or alteration of connecting particles, for the sake of greater perspicuity or ease: e.g. ὃ ὃ yap omitted ; § 12 ὅτι... καὶ inserted; ὃ τό δὲ omitted; § 17 ἔτι δὲ omitted, and again δὲ inserted ; ὃ 30 τε... καὶ inserted ; § 33 δὲ substituted for οὖν; ὃ 65 (59) καὶ omitted before δ αὐτοῦ; ἡ. ὃ 2 δὲ omitted; i. δ 3 οὖν omitted; ii. § 7 ow omitted; ii. § 10 δὲ substituted for yap. (c) The substitution of a more obvious preposition for a less obvious: e.g. ὃ 4 ἀπό for ὑπό (twice), § 9 ἐν τῇ λειτουργίᾳ for διὰ τῆς λειτουργίας, δ 11 εἰς αὐτὸν for ἐπ᾽ αὐτόν, § 44 περὶ τοῦ ὀνόματος for ἐπὶ τοῦ ὀνόμα- tos. (7) An aiming at greater force by the use of superlatives: § 2 σεβασμιωτάτῃ for σεβασμίῳ, ὃ 33 παμμεγεθέστατον for παμμέγεθες. (ὦ) The omission of apparently superfluous words: e.g. ὃ 1 ἀδελφοί, ὑμῶν; δ 4 οὕτως; ὃ 7 εἰς (after διέλθωμεν); § 8 γὰρ (after ζῶ); ὃ τι τοῦτο; $15 ἀπό; δ 19 τὰς...γενεάς (τοὺς being substituted) ; § 21 ἡμῶν; ὃ 30 ἀπό; § 438 [ἤτω] THE DOCUMENTS. 229 καί (if this mode of supplying the lacuna in A be correct), where the meaning of the words was not obvious (see the note in the addenda); § 40 ὁ before τόπος: ὃ 41 μόνῃ; ὃ 44 ἄνδρες (with the insertion of τινες in the preceding clause); il. § 7 αὐτῶν; ii. § 8 ἐν before ταῖς χερσίν (with other manipulations in the passage which slightly alter the sense); ii. § 8 μετανοίας : and (though much less frequently) the insertion of a word; e.g. ὃ 14 τὸν before ἀσεβῆ; § 33 ἀγαθοῖς (but conversely ἀγαθῆς is absent from C but present in A in § 30); ii. § 1 rod before μὴ ὄντος: ii. § 8 ἔτι. (77) Alterations for the sake of an easier grammatical construction or ἃ more obvious sense: e.g. § 2 τῶν πλησίον for τοῖς πλησίον; ὃ 4 τὸ πρόσωπον for τῷ προσώπῳ; ὃ 15 ἔψεξαν αὐτὸν for ἐψεύσαντο αὐτόν ; § 20 ἐπ᾽ αὐτῆς for ἐπ’ αὐτήν; 11. § 3 τῆς ἀληθείας boldly substituted for ἡ πρὸς αὐτόν on account of the awkwardness; il. ὃ 9 ἀπολάβητε for ἀπολάβωμεν. (g) The substitution of orthographical or grammatical forms of words, either more classical or more usual in the transcriber’s own age: e.g. ὃ 6 ὀστῶν for ὀστέων, ὃ 15 εὐλόγουν for εὐλογοῦσαν, ὃ 38 εἰσήλθομεν for εἰσήλθαμεν, ὃ 57 προείλοντο for προείλαντο, §§ 4, 6 ζῆλον for ζῆλος, § 13 τύφον for τύφος, ἐλεεῖτε for ἐλεᾶτε, ὃ 20 ὑγίειαν for ὑγείαν, § 33 ἀγάλ- λεται for ἀγαλλιᾶται, ὃ 37 χρᾶται for χρῆται (but conversely, ii. § 6 χρῆσθαι for χρᾶσθαι), ὃ 39 ἐναντίον for ἔναντι, ὃ 40 ὑπερτάτῃ for ὑπερ- τάτῳ, ὃ 53 Μωσῆ for Μωῦσῆ (and similarly elsewhere), § 50 ταμιεῖα for ταμεῖα (ταμια), ὃ 65 (59) ἐπιπόθητον for ἐπιποθήτην, ii. § 2 ἐκκακῶμεν for ἐγκακῶμεν, 11. ὃ 5. ἀποκτένοντας (sic) for ἀποκτέννοντας, ii. ὃ 7 πείσεται for παθεῖται, ii. § 12 δύο for δυσί, δήλη for δῆλος. So too ἐξερρίζωσεν ἐρρύσατο, φυλλορροεῖ, for ἐξερίζωσεν, ἐρύσατο, φυλλοροεῖ ; πρᾶος, πραύτης, for πραῦς, πραύτης; etc. And again C has commonly ἑαυτοῦ etc. for αὐτοῦ etc., where it is a reflexive pronoun. In many such cases it is difficult to pronounce what form Clement himself would have used (see pp- 25, 26); but the general tendency of the later Ms is obvious, and the scribe of A; being nearer to the age of Clement than the scribe of C by about six centuries, has in all doubtful cases a prior claim to atten- tion. (1) One other class of variations is numerous; where there is an exchange of simple and compound verbs, or of different compounds of the same verb. In several cases C is obviously wrong ; e.g. § 20 παρα- βάσεως for παρεκβάσεως, peradiddacw for μεταπαραδιδόασιν ; while other cases do not speak for themselves, e.g. ὃ 7 ἐπήνεγκε for ὑπήνεγκεν, § 12 ἐκκρεμάσῃ for κρεμάσῃ, ὃ 16 ἀπελθόντες for ἐλθόντες, § 25 ἐγγεννᾶται for γεννᾶται, ὃ 37 τελοῦσι for ἐπιτελοῦσιν, ὃ 43 ἠκολούθησαν for ἐπηκολούθησαν, § 55 ἐξέδωκαν for παρέδωκαν, ii. § 1 ἀπολαβεῖν for λαβεῖν, il. § 12 ἐρω- τηθεὶς for ἐπερωτηθείς, but the presumption is in favour of the Ms which is found correct in the crucial instances. (ἢ) Again there are two or 230 THE DOCUMENTS. three instances where C substitutes the active voice for the middle; § 8 ἀφέλετε for ἀφέλεσθε, ὃ 23 ἐπιδείκνυσι for ἐπιδείκνυται, § 43 ἐπέδειξε for ἐπεδείξατο, and in all these the middle seems to be correct: while con- versely in § 38, ἐντρεπέσθω the reading of C must be substituted for the solcecistic évrperérw which stands in A. In some passages, where none of these motives can be assigned, the variations are greater, and a deliberate change must have been made on the one side or the other. In these cases there is frequently little or no ground for a decision between the two readings from internal evidence; e.g. § 1 περιστάσεις for περιπτώσεις, ὃ 5 ἔριν for φθόνον (where however ἔριν may be suspected as an alteration made to conform to the expression ζῆλον καὶ ἔριν just below), ὃ 6 κατέσκαψε for κατέ- στρέψεν, ὃ 8 ψυχῆς for καρδίας, ὃ 28 βλαβερᾶς (sic) for μιαράς, ὃ 35 πονηρίαν for ἀνομίαν, ὃ 51 ἄνθρωπον for θεράποντα, ὃ 55 ὑπομνήματα for ὑποδείγ- ματα. But elsewhere the judgment must be given against C; e.g. § 32 τάξει for δόξῃ, ὃ 33 προετοιμάσας for προδημιουργήσας, ὃ 41 προσευχῶν for εὐχῶν, ὃ 47 ἀγάπης for ἀγωγῆς (possibly an accidental change), § 5 3 δεσπότης for θεράπων, ὃ 56 Κύριος for δίκαιος, 11. ὃ 1 πονηροὶ for πηροΐ, ii. ὃ 10 ἀνάπαυσιν, ἀνάπαυσις, for ἀπόλαυσιν, ἀπόλαυσις : while in no such instance is A clearly in the wrong; for I do not regard § 41 εὐχαρισ- τείτω A, εὐαρεστείτω C, as an exception. And generally of the variations it may be said that (setting aside mere clerical errors, accidental trans- positions, and the like) in nine cases out of ten, which are at all deter- minable, the palm must be awarded to A’. [The above account of the relation of C to A was written before the discovery of the Syriac Version ; and it has received the strongest confirmation from this latter authority. It will be seen in the sequel that in nearly every case which is indeterminable from internal evidence S throws its weight into the scale of A.] It will be unnecessary to give examples of the usual clerical errors, such as omission from homeeoteleuton, dropping of letters, and so forth. Of these C has not more than its proper share. Generally it may be said that this Ms errs in the way of omission rather than of insertion. One class of omissions is characteristic and deliberate. The scribe becomes impatient of copying out a long quotation, and abridges it, sometimes giving only the beginning or the beginning and end, and sometimes mutilating it in other ways (see δὴ 18, 22, 27, 35, 52). A 1 This estimate of the relative value το, 1876, p. 99) and of Gebhardt (ed. 2, of A and C agrees substantially with those Ρ. xv). Hilgenfeld takes a different view, of Harnack (Zheolog. Literaturz., Feb. assigning the superiority to C (ed. 2, p. xx). THE DOCUMENTS. 231 characteristic feature of this Ms also is the substitution of ὑμεῖς, ὑμῶν, etc., for ἡμεῖς, ἡμῶν, etc. I say characteristic; because, though the confusion of the first and second persons plural of the personal pro- noun is a very common phenomenon in most Mss owing to itacism, yet in this particular case it is far too frequent and too one-sided to be the result of accident. ‘The motive is obvious. When read aloud, the appeals in the letter gain in directness by the substitution of the second person, — Instances will be given in the addenda which show how at some stage in its pedigree the readings of C have been influenced by the uncial characters of a previous Ms from which it was derived: see § 2, 21, 32, 40, 43. From the list of contents given above (p. 224) it will have ap- peared that the interest of this Ms does not end with Clement. What may be the value of the Doctrina Duodecim Apostolorum remains to be seen; but a new authority for the Greek of Barnabas will be a great gain, more especially in the earlier part where we are altogether dependent on the very corrupt text of &. And, though from the order of the Ignatian Epistles and the space occupied by them it is clear that this Ms gives the Long Recension, yet here again another authority, belonging (as we may hope) to a different family from those already known, will be a welcome acquisition. The editor promises to publish the Barnabas and Ignatius shortly (p. viii). But in addition to the absolute gain of this discovery in itself, the appearance of the volume which I have been discussing is a happy augury for the future in two respects. In the first place, when a Ms of this vast importance has been for generations unnoticed in a place so public as the official library of a great Oriental prelate, a hope of future discoveries in the domain of early Christian literature is opened out, in which the most sanguine would not have ventured to indulge before. Secondly, it is a most cheering sign of the revival of intellectual life in the Oriental Church, when in this unexpected quarter an editor steps forward, furnished with all the appliances of Western learning, and claims recognition from educated Christendom as a citizen in the great commonwealth of literature. 232 THE DOCUMENTS. IT. A FEW months after the results of this important discovery were given to the world, a second authority for the complete text of the two epistles came unexpectedly to light. The sale catalogue of the mss belonging to the late Oriental scholar M. Jules Mohl of Paris contained the following entry. ‘1796. Manuscript syriaque sur parchemin, contenant le N. T. (moins l’Apocalypse) d’apres la traduction revue par Thomas d’Héraclee. ...Entre l’épitre de 5. Jude et l’épitre de S. Paul aux Romains, se trouve intercalée une traduction syriaque des deux épitres de 5. Clément de Rome aux Corinthiens.’ It was the only Syriac Ms in M. Mohl’s. collection. The Syndicate of the Cambridge University Library, when they gave a commission for its purchase, were not sanguine enough to suppose that the entry in the catalogue would prove correct. The spurious Epistles on Virginity are found in a copy of the Syriac New Testament immediately after the Epistle of S. Jude taken from the Philoxenian version (see above, p. 15); and it was therefore concluded that the two epistles in question would prove to be these. It seemed incredible that such a treasure as a Syriac version of the Epistles to the Corinthians, forming part of a well known collection, should have escaped the notice of all Oriental scholars in France. It was therefore a very pleasant surprise to Mr Bensly, into whose hands the ms first came after its purchase, to discover that they were indeed the Epistles to the Corinthians. He at once announced this fact in a notice sent simultaneously to the Academy and the Atheneum (June 17, 1876), and began without delay to prepare for the publication of this version. To Mr Bensly’s volume, which will probably appear shortly after my own, I must refer my readers for a fuller account of this unique Ms and the version which it contains. It will be sufficient here to give those facts which are important for my purpose.. The class mark is now Add. AZSS 1700 in the Cambridge Uni- versity Library. The ms is parchment, 93 inches by 63, written in a current hand; each page being divided into two columns of from 37 to 39 lines. It contains the Harclean recension of the Philoxenian version of the New Testament; but, like some other mss of this recension, without the asterisks, obeli, and marginal readings. The books are arranged as follows : THE DOCUMENTS. 233 1. The Four Gospels. These are followed by a history of the Passion compiled from the four Evangelists. 2. The Acts and Catholic Epistles, followed by the Epistles of S. Clement to the Corinthians. 3- The Epistles of S. Paul, including the Epistle to the Hebrews, which stands last. At the beginning of the volume are three tables of lessons, one for each of these three divisions. Quite independently of the Clementine Epistles, this volume has the highest interest; for it is the only known copy which contains the whole of the Philoxenian (Harclean) version, so that the last two chapters of the Epistle to the Hebrews, with the colophon following them, appear here for-the first time. At the end of the fourth Gospel is the well-known subscription, giving the date of the Philoxenian version A.p. 508, and of the Harclean recension A.D. 616; the latter is stated to be based in this part of the work on three mss (see White’s Sacr. Evang. Vers. Syr. Philox. pp. 561 sq., 644 54., 647, 649 sq.; Adler δου. Zest. Vers. Syr. p- 45 sq.; Catal. Cod. MSS Orient. Brit. Mus. τ. p. 27, no. xix, ed. Forshall). The history of the Passion, which follows, and which was compiled for lectionary purposes, is found also in other Mss (see White l. c. p. 645, Adler 1. c. p. 63). In the second division the colophon which follows the Epistle of 5. Jude is substantially the same with that of the Oxford ms given by White (Act. Afost. εἰ Epist. τ. p. 274). The Catholic Epistles are followed immediately on the same page by the Epistles of Clement, the Epistle of S. Jude with its colophon ending one column, and the First Epistle of Clement beginning the next. This latter is headed : measalh seisulor corladheto τόδντΝ τό whiaon whan hails als -wothrcan The Catholic Epistle of Clement the disciple of Peter the Apostle to the Church of the Corinthians. At the close is written : hohadie’s + susulor dure HIKES dale IAT = whuias hal miss Here endeth the First Epistle of Clement, that was written by him to the Corinthians from Rome. 234 THE DOCUMENTS. Then follows : πόδα hal wdhids KAR bs aa mls Of the same the Second Epistle to the Corinthians. At the close of the Second Epistle is hails ..masulos ends πόδιν τό hols tahisjao flere endeth the Second Epistle of Clement to the Corinthians. This subscription with its illumination ends the first column of a page; and the second commences with the introductory matter (the capitulations) to the Epistle to the Romans. : At the close of the Epistle to the Hebrews, and occupying the first column of the last page in the volume, is the following statement : resale swalaas Kam Soha shade’ AXasms τόσο -adhan am rie (I addin wa ram pede an Arn am eho horas ries Kam [omaldurs πέος sealeams τόχποπ τόσο bus -τπέυλολοπν > ποτ ὄν: .Δ5 wWam whan This book of Paul the Apostle was written and collated from that copy which was written in the city of Mabug (Hierapolis) ; which also had been collated with (from) a copy that was in Cesarca a city of Palestine in the library of the holy Pamphilus, and was written in his own handwriting, etc. After this follows another colophon, which occupies the last column in the Ms, and begins as follows : ric τέϑδι πέλξρας dus ar’ aw os λον missles wcamatana :ς αὐνϑοτέσ was eis τόδιδλθλε jas. : csalor ahih hw eo τέξοοτεδιπ τές ἴοὸι mw o:etsle wwalaan vsassinca Anes om τόσον τπόλοτ THE DOCUMENTS. 235 etn πόδια τόσ awa μτέλξοδιο ero calor τόπο dussy oa rol. ex dade - τόδ πο Whoa amians : τόδιλασιλδι eh τέδιταῖα Khoi Asus τόδιδο πὰ. humisha chawam dhasmya why πότον Sara 88 Stet Lior en Mise hors omia’ pox Las ts rathasa ciiwat τῶν ἴσο uta ol cams Cte ramim et moka tana eto b eMac s mim SEIS Now this life-giving book of the Gospel and of the Acts of the Holy Apostles’, and the two Epistles of Clement, together with the teach- ing of Paul the Apostle, according to the correction of Thomas of Fleraclea, received its end and completion in the year one thousand four hundred and eighty one of the Greeks in the little convent of Mar Saliba, which ts in the abode of the monks on the Holy Moun- tain of the Blessed City of Edessa. And it was written with great diligence and irrepressible love and laudable fervour of faith and at the cost of Rabban Basil the chaste monk and pious presbyter, who ἧς called Bar Michael, from the city of Edessa, so that he might have it for study and meditation spiritual and useful both of soul and of body. And it was written by Sahda the meanest of the monks of the same Edessa. The remainder of this colophon, which closes the volume, is unimportant. The year 1481 of the era of the Seleucidae corresponds to A.D. 1170. On the last page of each quire, and on the first page of the following quire, but not elsewhere, it is customary in this Ms to give in the upper margin the title of the book for the time being. ‘This heading, in the case of the First Epistle of Clement, is 1 Under the title ‘Acts’ the writer here as a designation for the whole division, evidently includes the Catholic Epistles. | comprising the Clementine as well as the At the beginning and end of the table of | Catholic Epistles. lessons for the second division it is used 236 THE DOCUMENTS. wehaias daly woules dus Ka The First Epistle of Clement to the Corinthians. In the case of the Second Epistle no occasion for any such heading arises. The Epistles of Clement are divided into lessons continuously with the Acts and Catholic Epistles, which constitute the former part of the same division. They are as follows: 94. 26th Sunday after the Resurrection ; Inscr. Ἢ ἐκκλησία κ.τ.λ. 95. 27th Sunday aftet the Resurrection ; § τὸ ᾿Αβραὰμ ὁ φίλος k.7.A. 96. 34th Sunday after the Resurrection; ὃ 16 Ταπεινοφρονούντων yap K.T.A, 97- 35th Sunday after the Resurrection; ὃ 16 Ὁρᾶτε, ἄνδρες ἀγα- πητοί K.T.A. 98. 36th Sunday after the Resurrection ; § 19 Τῶν τοσούτων οὖν x.7.X. ‘99. 37th Sunday after the Resurrection ; ὃ 21 Tov Κύριον Ἰησοῦν «.7.X. 100. ‘The Funeral of the Dead ; § 26 Μέγα καὶ θαυμαστὸν κ.τ.λ. Tor. 38th Sunday after the Resurrection ; § 30 ‘Ayiov [Ayia] οὖν μερὶς K.T.A. | 102. 39th Sunday after the Resurrection ; § 33 Τί οὖν ποιήσωμεν «.T.X. 103. 28th Sunday after the Resurrection ; ὃ 50 Αἱ γενεαὶ πᾶσαι κ-τ.λ. 104. 29th Sunday after the Resurrection; ὃ 52 ᾿Απροσδεής, ἀδελφοί, K.TA. 105. 30th Sunday after the Resurrection ; ὃ 56 Βλέπετε, ἀγαπητοί x.r.X. 106. 31st Sunday after the Resurrection ; ὃ 59 Ἐὰν δέ τινες κιτ.λ, 107. 32nd Sunday after the Resurrection ; ὃ 62 Περὶ μὲν τῶν ἀνηκόντων κιτιλ. 108, The Mother of God ; ii. § 1 ᾿Αδελφοί, οὕτως K.7.A. 109. 33rd Sunday after the’ Resurrection ; ii. ὃ 5 Ὅθεν, ἀδελφοί, κιτ.λ. 110, 25th Sunday after the Resurrection; ii. § 19 Ὥστε, ἀδελφοὶ καὶ ἀδελφαί, κ-τ.λ. These rubrics, with the exception of the numbers (94, 95, etc.), are imbedded in the text’, and therefore cannot be a later addition. The numbers themselves are in the margin, and written vertically. I have been anxious to state carefully all the facts bearing on the relation of the Clementine Epistles to the Canonical Books of the New Testament in this Ms, because some questions of importance are affected * With the exception of the last rubric, which is itself in the margin, having appa- rently been omitted accidentally. ‘ THE DOCUMENTS. 237 by them. As the result of these facts, it will be evident that, so far as regards the scribe himself, the Clementine Epistles are put on an absolute equality with the Canonical writings. Here for the first time they appear, not at the close of the volume, as in A, but with the Catholic Epistles— the position which, as I pointed out (p. 12), is required on the supposition of perfect canonicity. Moreover no distinction is made between them and the Catholic Epistles, so far as regards the lectionary. Lastly, the final colophon renders it highly probable that the scribe him- self supposed these epistles to have been translated with the rest of the New Testament under the direction of Philoxenus and revised by Thomas of Heraclea. But at the same time it is no less clear that he was mistaken in this view. In the first place, while each of the three great divisions of the New Testament, the Gospels, the Acts and Catholic Epistles, and the Pauline Epistles, has its proper colophon in this ms, describing the circumstances of its translation and revision, the Clementine Epistles stand outside these notices, and are wholly unaccounted for. In the next place the translation itself betrays a different hand, as will appear when I come to state its characteristic features; for the Harcleo- Philoxenian version shows no tendency to that unrestrained indulgence in periphrasis and gloss which we find frequently in these Syriac Epistles of Clement. Thirdly, there is no indication in any other copies, that the Epistles of Clement formed a part of the Harcleo-Philoxenian version. The force of this consideration however is weakened by the paucity of evidence. While we possess not a few mss of the Gospels according to this version, only one other copy of the Acts, Catholic Epistles, and Pauline Epistles is known to exist’. Lastly, the table of lessons, which is framed so as to include the Clementine Epistles, and which therefore has an intimate bearing on the question, seems to be unique. ‘There is no lack of Syriac lectionaries and tables of lessons, whether connected with the Peshito or with the Philoxenian (Harclean) version, and not one, I believe, accords with the arrangement in our MS; though on this point it is necessary to speak with reserve, until all the Mss have been examined. ‘These facts show that the 1 This is the Ridley MS, from which e.g. Acts i. 1—10 (Catal. Cod. Syr. Bibl. White printed his text, now in the ρα. no. 24, p. 79, Payne Smith) James, Library of New College, Oxford. It 2 Peter, 1 John (Οζα. of Syr. Manusc. contains the Gospels, Acts, Catholic Epis- ix the Brit. Mus. no. cxxi. p. 76, Wright); tles, and Pauline Epistles, as faras Heb. 2 Peter, 2, 3 John, Jude, in an Amsterdam xi. 27. Separate books however and MS. (see above, p. 15); besides lessons portions of books are found elsewhere; _ scattered about in different lectionaries. CLEM. 16 238 THE DOCUMENTS. Clementine Epistles must have been a later addition to the Harclean New Testament. What may have been their history I shall not venture to speculate, but leave the question to Mr Bensly for further discussion. I will only add that the Syriac quotations from these epistles found elsewhere (see above, pp. 185 sq., 200 sq.) are quite independent of this version, and sometimes even imply a different Greek text. This fact however does not help us much; for they occur in collections of extracts, which we should expect to be translated, wholly or in part, directly from the Greek. As a rendering of the Greek, this version is (with notable exceptions which will be specified hereafter) conscientious and faithful. The trans- lator has made it his business to reproduce every word of the original. Even the insignificant connecting particle τε is faithfully represented by gus. The several tenses too are carefully observed, so far as the lan- guage admitted: e.g. an imperfect is distinguished from a strictly past tense. ‘To this accuracy however the capabilities of the Syriac language place a limit. ‘Thus it has no means of distinguishing an aorist from a perfect (e.g. ὃ 25 τελευτήσαντος or τετελευτηκότος, ὃ 40 προστεταγμένοις Or προσταγεῖσι), or a future tense from a conjunctive mood (e.g. § 16 τί ποιήσομεν OF TL ποιήσωμεν). And again in the infinitive and conjunc- tive moods it is powerless to express the several tenses (e.g. ὃ 1 βλασ- φημηθῆναι and βλασφημεῖσθαι, § 13 στηρίζωμεν and στηρίξωμεν). So far it is trustworthy. But on the other hand, it has some charac- teristics which detract from its value as an authority for the Greek text, and for which allowance must be made. (i) It has a tendency to run into paraphrase in the translation of individual words and expressions. This tendency most commonly takes the form of double renderings for a word, more especially in the case of compounds. Examples of this phenomenon are: ὃ 1 περιπτώσεις lapsus et damna; §6 παθοῦσαι patientes et tolerantes; § 15 pel? ὑποκρί- σεως cum assumptione personarum et illusione; ὃ 19 ἐπαναδράμωμεν citz- ramus denuo (et) revertanius, ἀτενίσωμεν videamus et contemplemur; § 20 τῶν δεδογματισμένων ὑπ᾽ αὐτοῦ gue visa sunt Deo εἰ decreta sunt ab illo, παρεκβαίνει exit aut transgreditur, διέταξεν mandavit et ordinavit ; ὃ 25 παράδοξον gloriosum et stupendum, dvarpepopevos nitritus ef adultus, γεν- vaios fortis et firmus; ὃ 27 ἀναζωπυρησάτω inflammetur denuo et re- novetur ; § 30 ὁμόνοιαν consensum “1 paritatem animt; § 34 παρειμένους solutos et laxos, κατανοήσωμεν contemplemur et videamus ; § 44 ἐλλογίμων peritorum et sapientium (a misunderstanding of ἐλλόγιμος, which is re- peated in ὃ 62); ὃ 50 φανερωθήσονται revelabuntur et cognoscentur ; ὃ 58 ὑπακούσωμεν audiamus et respondeamus ; ὃ 59 ἀρχεγόνον caput ( prin- THE DOCUMENTS. 239 cipium) et creaiorem; ii. § 2 ὁ λαὸς ἡμῶν congregatio nostra et populus, στηρίζειν sustentaret ct stabiliret ; § 4 ἀποβαλῶ educam et projiciam foras ; § 11 ἀνόητοι stulli ct expertes mente; § 13 μετανοήσαντες ἐκ ψυχῆς revertentes et ex corde panitentes (comp. § 15), θαυμάζουσιν obstupescunt et admirantur; § 14 αὐθεντικὸν ideam et veritatem; § 18 τῶν εὐχαρισ- τούντων corum gui confitentur et accipiunt gratiam (gratias agunt), § 19 ἀγανακτῶμεν cruciemur et murmuremus ; with many others. Some- times however the love of paraphrase transgresses these limits and runs into great excesses: e.g. ὃ 21 μὴ λιποτακτεῖν ἡμᾶς ἀπὸ τοῦ θελήματος αὐτοῦ ne rebellantes et deserentes ordinem faciamus aliquid extra voluntatem cjus; § 53 ἀνυπερβλήτου cxaltatae et super quam non est transire; § 55 πολλοὶ βασιλεῖς καὶ ἡγούμενοι λοιμικοῦ τινὸς ἐνστάντος καιροῦ multi reges et magnates de principibus populorum siguando tempus affictionis aut famis alicujus instaret populo; ii. § 3 παρακούειν αὐτοῦ τῶν ἐντολῶν negligemus et spernemus mandata cjus dum remisse agimus neque facimus ea (comp. ὃ 6, where ἐὰν παρακούσωμεν τῶν ἐντολῶν αὐτοῦ 18 translated si avertimus auditum nostrum a mandatis ejus οἰ speinimus ea); with many other instances besides. (ii) The characteristic which has been mentioned arose from the desire to do full justice to the Greek. The peculiarity, of which I have now to speak, is a concession to the demands of the Syriac. ‘The trans- lation not unfrequently transposes the erder of words connected toge- ther: e.g. § 30 ταπεινοφροσύνη Kat πραὔτης ; ὃ 36 ἄμωμον Kat ὑπερτάτην, ἀσύνετος καὶ ἐσκοτωμένη. This transposition is most commonly found where the first word is incapable of a simple rendering in Syriac, so that several words are required in the translation, and it is advisable therefore to throw it to the end in order to avoid an ambiguous or confused syntax (the Syriac having no case-endings). Thus in the instances given ταπεινοφροσύνη is humilitas cogitationis, and ἄμωμος, ἀσύνετος, are respectively gue sine labe, que sine intellectu. Where no such reason for a transposition exists, it may be inferred that the variation represents a different order in the Greek: e.g. § 12 ὁ τρόμος καὶ ὁ φόβος, ὃ 18 τὰ χείλη...καὶ τὸ στόμα, ii. § 15 ἀγάπης καὶ πίστεως, il, § 17 προσέχειν καὶ πιστεύειν. Sometimes this transposition occurs in conjunction with a double or periphrastic rendering, and a very considerable departure from the Greek is thus produced: e.g. ὃ 19 ταῖς μεγαλοπρεπέσι καὶ ὑπερ- βαλλούσαις αὐτοῦ δωρεαῖς donis cjus abundantibus et excelsis et magnis decore; ὃ 64 (58) τὸ μεγαλοπρεπὲς καὶ ἅγιον ὄνομα αὐτοῦ nomen efus sane- tum et decens in magnitudine et gloriosum. To the demands of the language also must be ascribed the constant repetition of the preposition before several connected nouns in the 16—2 240 THE DOCUMENTS. Syriac, where it occurs only before the first in the Greek. The absence of case-endings suggested this repetition for the sake of distinctness. In using the Syriac Version as an authority for the Greek text, these facts must be borne in mind. In recording its readings therefore all such variations as arise from the exigencies of translation or the pecu- liarities of this particular version will be passed over as valueless for my purpose. Nor again will it be necessary to mention cases where the divergence arises simply from the pointing of the Syriac, the form of the letters being the same: as e.g. the insertion or omission of the sign of the plural, 7ziwz. A more remarkable example is § 39, where we have RRA. ἔργων in place of RAN παίδων. Experience shows that even the best Syriac mss cannot be trusted in the matter of pointing. In all cases where there is any degree of likelihood that the divergence in the Syriac represents a different reading, the variation will be men- tioned, but not otherwise. Throughout the greater part of the epistles, where we have two distinct authorities (A and C) besides, these instances will be very rare. In the newly recovered portion on the other hand, where A fails us, they are necessarily more frequent; and here I have been careful to record any case which 15 at all doubtful. Passing from the version itself to the Greek text, on which it was founded, we observe the following facts : (i) It most frequently coincides with A, where A differs from C. The following are some of the more significant examples in the genuine Epistle: § 1 ἡμῖν.. περιπτώσεις AS, καθ᾽ ἡμών...περιστάσεις C; § 2 ὁσίας AS, θείας C3; 2b. per ἐλεοῦς (ελαιους) AS, pera δέους C ; ib, σεβασμίῳ AS, σεβασμιωτάτῃ ( ; ὃ 4 βασιλέως ᾿Ισραὴλ AS, om. C;$5 φθόνον AS, ἔριν C; § 6 κατέστρεψεν AS, κατέσκαψε ( ; § 7 ἐν γὰρ AS, καὶ γὰρ ἐν C; § ὃ ὑμῶν AS, τοῦ λαοῦ μου C; ὃ διὰ τῆς λειτουργίας AS, ἐν τῇ λειτουργίᾳ C; ὃ 10 τῷ Θεῷ AS, om. C; § 13 ὡς κρίνετε κιτιλ., where AS preserve the same order of the clauses against C; § 14 é&w AS (so doubtless S originally, but it is made ἔρεις by the diacritic points), αἱρέσεις C ; ὃ 15 ἐψεύσαντο AS, ἔψεξαν C; ὃ 19 τὰς πρὸ ἡμῶν γενεὰς βελτίους AS, τοὺς πρὸ ἡμῶν βελτίους C; ὃ 23 πρῶτον μὲν φυλλοροεῖ AS, om. C; ὃ 25 ἐπιπτὰς AS, om. C; 8 28 μιαρὰς AS, βλα- βερᾶς C; 20. ἐκεῖ ἡ δεξιά σου AS, σὺ ἐκεῖ εἶ C3 § 30 ἀπὸ τοῦ Θεοῦ AS, τοῦ Θεοῦ C; 2. ἀγαθῆς AS, om. C; 2. ὑπὸ τοῦ Θεοῦ AS, om. C; ὃ 32 δόξῃ AS, τάξει C3 § 33 ποιήσωμεν AS, ἐροῦμεν C; ὃ 34 ἢ κτίσις AS, 9 yy C; § 35 ὁ δημιουργὸς καὶ πατὴρ κιτιλ. AS, where C has a different order ; ib. τὰ εὐάρεστα καὶ εὐπρόσδεκτα αὐτῷ AS, ta ἀγαθὰ καὶ εὐάρεστα αὐτῷ καὶ εὐπρόσδεκτα C ; § 39 ἄφρονες καὶ ἀσύνετοι x.t.’. AS, where C transposes and omits words; ὃ 43 αὐτὰς AS, αὐτὸς C3; § 47 αὐτοῦ [τε] καὶ Κηφᾶ THE DOCUMENTS. 241 κιτιλ., where the order of the names is the same in AS, but different in C; 2b. μεμαρτυρημένοις...δεδοκιμασμένῳ παρ᾽ αὐτοῖς AS, δεδοκιμασμένοις... μεμαρτυρημένῳ παρ᾽ αὐτῶν C; 20. ἀγωγῆς AS, ἀγάπης C; § 51 θεράποντα τοῦ Θεοῦ AS, ἄνθρωπον τοῦ Θεοῦ C ; 29. Αἰγύπτου AS, αὐτοῦ C; ὃ 53 θεράπων AS, δεσπότης ( ; ὃ 55 ὑποδείγματα AS, ὑπομνήματα C: § 56 δίκαιος AS, Κύριος (; § 65 (59) καὶ dv αὐτοῦ AS, δ αὐτοῦ C. The so- called Second Epistle furnishes the following examples among others: δ 1 πηροὶ AS, πονηροὶ C; ὃ 3 καὶ ov προσκυνοῦμεν αὐτοῖς AS, om. C; 2d. ἢ πρὸς αὐτὸν AS, for which C substitutes τῆς ἀληθείας - ὃ 9 πνεῦμα AS, λόγος C (see p. 227) ; ὃ 10 ἀπόλαυσιν, ἀπόλαυσις AS, ἀνάπαυσιν, ἀνάπαυσις C; § 11 μετὰ ταῦτα AS, εἶτα C. (ii) On the other hand there are some passages, though com- paratively few, in which S agrees with C against A. Examples of these are: ὃ 2 rod Χριστοῦ CS, τοῦ Θεοῦ A; ὃ 3 τῆς καρ- δίας αὐτοῦ CS, om. A; § 4 ἄρχοντα καὶ δικαστὴν CS, κριτὴν ἢ δι- καστὴν A; ὃ 8 ψυχῆς CS, καρδίας A; ὃ 12 ἡ ἐπιλεγομένη πόρνη CS, ἢ πόῤνη A; tb. τὴν γῆν CS, τὴν [πόΪλιν A; 22. ὅτι...καὶ CS, om. A; § 15 διὰ τοῦτο CS, om. A; § 21 σιγῆς CS, φωνῆς A; ib. ἀναιρεῖ CS, ἀνελεῖ A; ὃ 22 τὸν δὲ ἐλπίζοντα CS, τοὺς δὲ ἐλπίζοντας A; ὃ 25 ἐγγεννᾶται CS, γεννᾶται A; ὃ 33 προετοιμάσας CS, προδημιουργήσας A; ὃ 34 πιστεύ- ὄντας, ΟΒ, om. A; 2ὁ. ἃ ὀφθαλμὸς CS, ὀφθαλμὸς A; 2). Κύριος (5, om. A ; ib. ἀγαπῶσιν CS, ὑπομένουσιν A; ὃ 35 διὰ στόματος CS, ἐπὶ στόματος A; ὃ 38 τημελείτω CS, where A has μητμμελειτω ; 20. the words [τω] καὶ omitted in CS, but found in A; § 4o δέδοται CS, δέδεται A; § 41 εὐαρεσ- teitw CS, εὐχαριστείτω A; ὃ 52 Αἰγύπτῳ CS, γῇ Αἰγύπτου A; ὃ 56 ἔλαιον CS, ἔλεος (eAatos) A. In the Second Epistle the examples of importance are very few: e.g. ὃ 8 ποιήσῃ (ποιῇ) σκεῦος ταῖς χερσὶν αὐτοῦ Kal δια- στραφῇ CS, ποιῇ σκεῦος καὶ ἐν ταῖς χερσὶν αὐτοῦ διαστραφῇ A; 7b. ἀπο- λάβητε CS, ἀπολάβωμεν A. Of these readings, in which CS are arrayed together against A, it will be seen that some condemn themselves by their harmonistic tendency (§§ 4, 22, 34, 35); others are suspicious as doctrinal changes (8 12 ἐπιλεγομένη) ; others are grammatical emendations of corrupt texts (§ 38), or substitutions of easier for harder expressions (δ 12 ὅτι.. καὶ, 21 ἀναιρεῖ); others are clerical errors, either certainly (ὃ 40) or pro- bably (§ 41) : while in the case of a few others it would be difficult from internal evidence to give the preference to one reading over the other (S$ 25, 33,52). ‘There are only three places, I think, in the above list, in which it can be said that CS are certainly right against A. In two of these (§§ 3, 34 πιστεύοντας) some words have been accidentally omitted in A; while the third (δ 21 σιγῆς for φωνῆς) admits no such explanation. 242 THE DOCUMENTS. (iii) The independence of S, as a witness, will have appeared from the facts already stated. But it will be still more manifest from another class of examples, where S stands alone and either cer- tainly or probably or possibly preserves the right reading, though in some cases at least no ingenuity of the transcriber could have supplied it. Such instances are: § 7 τῷ πατρὶ αὐτοῦ, where C has τῷ πατρὶ αὐτοῦ τῷ Θεῷ, and A apparently τῷ Θεῷ [καὶ warp]t αὐτοῦ; ὃ 15 where S supplies the words omitted by homceoteleuton in AC, but in a way which no editor has anticipated; § 18 ἐλαίῳ for ἐλέει (ελαιει), but this is perhaps a scribe’s correction ; ὃ 22 πολλαὶ ai θλίψεις x.7.A. supplied in S, but omitted by AC because two successive sentences begin with the same words: ὃ 35 διὰ πίστεως S, where A has πίστεως and C πιστῶς ; § 26 εἰς τὸ φῶς where AC insert θαυμαστὸν [αὐτοῦ] in accordance with ι Pet. ii. 9; ὃ 43 ὡσαύτως καὶ τὰς θύρας, where AC read ῥάβδους to the injury of the sense, and some editors emend ὡσαύτως ws καὶ tas ῥάβδους, still leaving a very awkward statement ; ὃ 46 πόλεμός (πόλεμοί) τε, where S adds καὶ μάχαι, an addition which the connecting particles seem to suggest, though it may have come from James iv. 1; 2). ἕνα τῶν ἐκλεκτῶν μου διαστρέψαι, where AC have ἕνα τῶν μικρῶν pov σκανδαλίσαι, though (for reasons which I have stated in the addenda) I cannot doubt that S preserves the original reading ; ὃ 48 tva...€fouorXoyyowpuat, where A has ἐξομολογήσωμαι (without ἵνα) and C ἐξομολογήσομαι ; 11§ 1 of ἀκούοντες ws περὶ μικρῶν [ἁμαρτάνουσιν, καὶ ἡμεῖς] ἁμαρτάνομεν, where the words in brackets are omitted in AC owing to the same cause which has led to the omissions in §§ 15, 22; 11 ὃ 3, where S alone omits ἐνώπιον τῶν ἀνθρώπων and pov, which are probably harmonistic additions in AC; ii § 7 θέωμεν, where AC have the corrupt θῶμεν. These facts show that we must go farther back than the common progenitor of A and C for the archetype of our three authorities. But beside these independent readings S exhibits other peculiarities, which are not to its credit. (i) The Greek text, from which the translation was made, must have been disfigured by not a few errors; e.g. ὃ 2 ἑκόντες for ἄκοντες, ἰδίᾳ for ida; ὃ 8 εἰπὼν for εἶπον ; ὃ 9 τελείους for τελείως ; ὃ 11 κρίσιν (?) for κόλασιν ; ὃ 14 θεῖον (θεῖον) for ὅσιον (ocion); ὃ 1 ἀτενίσω (9) for ἀτενίζων ; § 20 δικαιώσει for διοικήσει, διὰ for δίχα, ἄἀνεμοί τε σταθμῶν (9) for ἀνέμων τε σταθμοὶ, συλλήψεις (Ὁ) for συνελεύσεις ; § 21 θείως (θειωο) for ὁσίως (ociac) ; ὃ 24 κοιμᾶται νυκτὸς ἀνίσταται ἡμέρας (Ὁ) for κοιμᾶται ἡ νὺξ ἀνίσταται ἡ ἡμέρα, ξηρὰν διαλύεται for ξηρὰ καὶ γυμνὰ διαλύεται ; ὃ 33 ἐκοι- μήθησαν for ἐκοσμήθησαν ; § 35 ὑποπίπτοντα for ὑπέπιπτεν (ὑποπίπτει) πάντα (some letters having dropped out); ὃ 36 διὰ τοῦτο for διὰ τούτον several THE DOCUMENTS. 243 times, θανάτου for τῆς ἀθανάτου (the τῆς having been absorbed in the termination of the preceding δεσπότης) ; ὃ 37 ὕπαρχοι (Ὁ) for ἔπαρχοι ; § 39 καθαιρέτης (Ὁ) for καθαρός, ἔπεσον αὐτοῦ for ἔπαισεν αὐτοὺς : § 40 ἰδίοις τόποις for ἴδιος[ὁ]τόπος ; ὃ 42 κενῶς for καινῶς : ὃ 45 μιαρῶν, ἀδίκων for μιαρὸν, ἄδικον ; ὃ 50 εἰ μὴ add. ἐν ἀγάπῃ from just below; ὃ 51 δὲ ἑαυτῶν omitted, thus blending the two sentences together; ὃ 59 ἀνθρώπων (avwv) for ἐθνῶν, εὑρετὴν for εὐεργέτην, ἐπιστράφηθι for ἐπιφάνηθι, ἀσθε- vets (Ὁ) for ἀσεβεῖς: § 60 χρηστὸς for πιστὸς ; 802 ἢ Sv ὧν for ἥδιον, ἔδει μέν for ἤδειμεν ; il. § 2 τὰ πρὸς inserted before τὰς προσευχὰς (taTpoctacttpoc-) ; ὃ 5 παροιμίαν for παροικίαν, ποιῆσαν (?) for ποιήσαντας ; 8 6 οὗτοι for [οἱ τοι]οῦτοι [δίκαιοι], the letters in brackets having been omitted; § 9 ἔλθε (ἦλθε) for ἐλ[εύσεσ]θε, again by the dropping of some letters ; ὃ 10 προδότην for rpoodouropov, perhaps owing to a similar muti- lation; ὃ 11 πιστεύσωμεν διὰ τὸ δεῖν for δουλεύσωμεν διὰ τοῦ py; ὃ τό πατέρα δεχόμενον for παραδεχόμενον (πρὰ for πὰρὰ-) ; ὃ 17 προσευχόμενοι for προσερχόμενοι (9), εἰδότες for ἰδόντες : ὃ 19 τρυφήσουσιν for τρυγήσουσιν. There are occasionally also omissions, owing to the recurrence of the same sequence of letters, homceoteleuton, etc. : e.g. § 12 καὶ ἐλπίζουσιν (Ὁ), ὃ 14 οἱ δὲ παρανομοῦντες x.7.r., § 58 καὶ προστάγματα, ὃ 59 τοὺς ταπεινοὺς ἐλέησον, ii. 6 καὶ φθοράν ; but this is not a common form of error in S. (ii) Again S freely introduces glosses and explanations. ‘These may have been derived from the Greek Ms used, or they may have been introduced by the translator himself. They are numerous, and the following will serve as examples: ὃ 10 τοὺς ἀστέρας, add. τοῦ οὐρανοῦ ; 8 19 τοῦ Θεοῦ for αὐτοῦ, God not having been mentioned before in the same sentence; ὃ 25 τοῦ χρόνου, add. τῆς ζωῆς ; 20. οἱ ἱερεῖς explained ot τῆς Αἰγύπτου ; ὃ 42 παραγγελίας οὖν λαβόντες, add. ot ἀπόστολοι ; ὃ 43 τῶν φυλῶν, add. πασῶν τοῦ Ἰσραήλ ; § 44 τὴν ἀνάλυσιν, add. τὴν ἐνθένδε; § 51 φόβου, add. τοῦ Θεοῦ ; § 62 τόπον, add. τῆς γραφῆς ; ὃ 63 μώμου, add. καὶ σκανδάλου ; ii § 6 ἀνάπαυσιν, add. τὴν ἐκεῖ; tb. τὸ βάπτισμα, add. ὃ ἐλάβο- μεν; § 8 βαλεῖν, followed by a long explanatory gloss; 16. ἐξομολογήσασ- θαι, add. wept τῶν ἁμαρτιῶν ; § 9 ἐκάλεσεν, add. dv ἐν τῇ σαρκί; ὃ 12 ὑπό τινος, add. τῶν ἀποστόλων ; ὃ τ5 τὸ ὄνομα, add. τοῦ Κυρίου in one place and τοῦ Χριστοῦ in another; § 14 ἐκ τῆς γραφῆς τῆς λεγούσης, altered into ἐξ iis de quibus scriptum est; ib. τὰ βιβλία, add. τῶν προφητῶν ; ib. ὁ Τησοῦς ἡμῶν, an explanatory clause added; § 17 ἔσονται, add. ἐν ἀγαλλιάσει ; 5 19 τὸν ἀναγινώσκοντα ἐν ὑμῖν, add, τὰ λόγια (Or τοὺς λόγους) τοῦ Θεοῦ. (iii) Again: we see the hand of an emender where the original text seemed unsatisfactory or had been already corrupted ; e.g.§ 14 ἐξεζήτησα τὸν τόπον κιτιλ., altered to agree with the Lxx; § 16 τῆς μεγαλωσύνης omitted; 1d. πάντας ἀνθρώπους substituted for τὸ εἶδος τῶν ἀνθρώπων, 244 THE DOCUMENTS. in accordance with another reading of the Lxx; ὃ 17 κακοῦ changed into πονηροῦ πράγματος, in accordance with the Lxx; ὃ 20 τὰ substituted for τοὺς... μάζους, the metaphor not being understood by or not pleasing the corrector; ὃ 21 τοῦ φόβου omitted ; ὃ 30 “Ayia substituted for “Ayiov, the latter not being understood ; § 33 κατὰ διάνοιαν omitted for the same reason ; §35 σε omitted, and tas ἁμαρτίας cov substituted, in accordance with a more intelligible but false text of the Lxx; § 38 the omission of μὴ before τημελείτω, and of [ἤτω] καὶ before μη ἀλαζονευέσθω (see above p. 228 sq.); ὃ 40 the omission of ἐπιτελεῖσθαι καὶ (see p. 245); § 44 ἐπὶ. δοκιμήν, an emendation of the corrupt ἐπιδομήν ; ὃ 45 τῶν μὴ ἀνηκόντων, the insertion of the negative (see the addenda); 26. the insertion of ἀλλὰ before ὑπὸ παρανόμων and ὑπὸ τῶν μιαρὸν (μιαρῶν) «.7.r., for the sake of symmetry; ὃ 59 the alteration of pronouns and the in- sertion of words at the begmning of the prayer, so as to mend a mutilated text (see below p. 246) ; ὃ 62 the omission of εἰς before évape- tov βίον, and other changes, for the same reason ; ii ὃ 3 ἔπειτα δὲ ὅτι sub- stituted for ἀλλὰ, to supply an antithesis to πρῶτον μέν ; ὃ 4 ἀγαπᾶν [τοὺς πλησίον ὡς] ἑαυτούς, the words in brackets being inserted because the reciprocal sense of ἑαυτούς was overlooked ; ὃ 12 αὐτοῦ for τοῦ Θεοῦ, beeause τοῦ Θεοῦ has occurred immediately before ; § 13 the substitution of ἡμᾶς.. λέγομεν for ὑμᾶς... βούλομαι, from not understanding that the words are put into the mouth of God Himself; ὃ 14 the omission of ὅτι, to mend a mutilated text; § 17 the omission of ἐν τῷ Ἰησοῦ owing to its awkwardness, : There are also from time to time other insertions, omissions, and alterations in S, which cannot be classed under any of these heads. The doxologies more especially are tampered with. In such cases, it is not always easy to say whether the emenda- tion or gloss was due to the Syrian translator himself, or to some earlier Greek transcriber or reader. In one instance at all events the gloss distinctly proceeds from the Syrian translator, or a Syrian scribe: § 1, where the Greek word στάσις is adopted with the explanation oc autem est tumultus. This one example suggests that a Syrian hand may have been at work more largely elsewhere. THE inferences which I draw from the above facts are the following: (1) In A, C, 5, we have three distinct authorities for the text. Each has its characteristic errors, and each preserves the genuine text in some passages, where the other two are corrupt. (2) The stream must be traced back to a very remote antiquity THE DOCUMENTS. 245 before we arrive at the common progenitor of our three authorities,. This follows from their mutual relations. (3) Of our three authorities A (if we set aside merely clerical errors, in which it abounds) is by far the most trustworthy. The instances are very rare (probably not one in ten), where it stands alone against the combined force of CS. Even in these instances internal considerations frequently show that its reading must be accepted notwithstanding. Its vast superiority is further shown by the entire absence of what I may call ¢ev#zary readings, while both C and S furnish many examples of these. Such are the following. In ὃ 8 (1) διελεγχθῶμεν the original reading ; (2) [δι]ελεχθῶμεν A, its corruption; (3) διαλεχθῶμεν CS, the corruption emended. In ὃ τς (1) ΓΑλαλα «.7.A. 5, the full text; (2) some words omitted owing to homceoteleuton, A; (3) the grammar of the text thus mutilated has been patched up in C by substituting γλώσσα for γλῶσσαν, and making other changes. In ὃ 21 (1) εἰς κρίμα πᾶσιν ἡμῖν A; (2) εἰς κρίματα -σὺν ἡμῖν C, an accidental corruption; (3) εἰς κρίματα (or κρίμα) ἡμῖν S, the σὺν being discarded as superfluous. In § 30 ᾿Αγών οὖν μερὶς A; (2) “Ayia οὖν μερὶς S, a corruption or emenda- tion; (3) Ἅγια οὖν μέρη C, a still further corruption or emendation. In § 35 (1) the original reading διὰ πίστεως S; (2) πίστεως A, the preposition being accidentally dropped ; (3) the emendation πιστῶς C. In ὃ 38 (1) μὴ ἀτημελείτω, the original reading ; (2) μὴ τημελείτω (written apparently μητμμελειτω) A, the a being accidentally dropped; (3) τημε- λείτω CS, the μὴ being omitted to restore the balance, because the words now gave the opposite sense to that which was required. In § 39 ἔπαισεν αὐτοὺς C, or ἔπεσεν αὐτούς, as by a common itacism it is written in A; (2) ἔπεσεν αὐτοῦ, the final o being lost in the initial o of the following σητός ; (3) ἔπεσον αὐτοῦ S, a necessary emendation, since a plurality of persons is mentioned in the context. In 8 40 (1) ἐπιμελῶς ἐπιτελεῖσθαι καὶ οὐκ εἰκῆ... γίνεσθαι, presumably the original text; (2) ἐπιτελεῖσθαι καὶ οὐκ εἰκῆ...γίνεσθαι AC, the word ἐπιμελῶς being accidentally omitted owing to the similar beginnings of successive words; (3) οὐκ εἰκῆ... γίνεσθαι S, the words ἐπιτελεῖσθαι καὶ being deliberately dropped, be- cause they have now become meaningless. In § 44 (1) the original reading, presumably ἐπιμονήν ; (2) the first corruption ἐπινομήν A; (3) the second corruption ἐπιδομήν C ; (4) the correction ἐπὶ δοκεμήν S. In § 45 (1) the original reading τῶν μιαρὸν καὶ ἄδικον ζῆλον ἀνειληφότων C ; (2) τῶν μιαρῶν καὶ ἄδικον ζῆλον ἀνειληφότων A, an accidental error ; (3) τῶν μιαρῶν καὶ ἀδίκων ζῆλον ἀνειληφότων S, where the error is con- sistently followed up. In § 48 (1) ἵνα εἰσελθὼν...ἐξομολογήσωμαι S with Clem. Alex.; (2) εἰσελθὼν... ἐξομολογήσωμαι A, ἵνα being accidentally 246 THE DOCUMENTS. dropped ; (3) εἰσελθὼν... ἐξομολογήσομαι C, an emendation suggested by the omission. In § 59, where A is wanting, (1) the original text, pre- sumably ὀνόματος αὐτοῦ. [Ads ἡμῖν, Κύριε,] ἐλπίζειν ἐπὶ τὸ... ὄνομά σου x.t..; (2) the words in brackets are dropped out and the connexion then becomes ἐκάλεσεν ἡμᾶς, εἰς ἐπίγνωσιν δόξης ὀνόματος αὐτοῦ, ἐλπίζειν ἐπὶ τὸ..-ὄνομά σου, as in C, where the sudden transition from the third’ to the second person is not accounted for; (3) this is remedied in S by substituting αὐτοῦ for cov and making similar alterations for several lines, till at length by inserting the words ‘we τοὶ say’ a transition to the second person is effected. In ὃ 62 in like manner (1) the original text had presumably εἰς ἐνάρετον βίον...διευθύνειν [τὴν πορείαν αὐτῶν] ; (2) the words in brackets were omitted, as in C; (3) a still further omission of eis was made, in order to supply an objective case to διευθύνειν, asin 5. In il. ὃ 1 (1) ποῖον οὖν C3; (2) ποιουν A, a corruption ; (3) ποῖον S. [Ιῃ 11. 814 (1) the original reading, presumably ὅτι τὰ βιβλία...τὴν ἐκκλησίαν ov νῦν εἶναι... [λέγουσιν, δῆλον] ; (2) the words in brackets are accidentally omitted, as in C; (3) this necessitates further omission and insertion to set the grammar straight, as in S. In some of these examples my interpretation of the facts may be disputed; but the general inference, if I mistake not, is unquestionable. The scribe of A was no mean penman, but he put no mind into his work. Hence in his case, we are spared that bane of ancient texts, the spurious criticism of transcribers. With the exception of one or two harmonistic changes in quotations, the single instance wearing the appearance of a deliberate alteration, which I have noticed in A, is τῆς φωνῆς for τῆς σιγῆς (δ 21); and even this might have been made almost mechanically, as the words τὸ ἐπιεικὲς τῆς γλώσσης Occur im- mediately before. (4) Of the two inferior authorities S is much more valuable than C for correcting A. While C alone corrects A in one passage only of any moment (§ 2 pera δέους for wer ἐλέους), S alone corrects it in several. In itself S is both better and worse than C. It is made up of two elements, one very ancient and good, the other debased and probably recent: whereas C preserves a fairly uniform standard throughout. (5) From the fact that A shares both genuine and corrupt readings with C, C with S, and S with A, which are not found in the third authority, it follows that one or more of our three authorities must give a mixed text. It cannot have been derived by simple transcription from the archetype in a direct line, but at some point or other a scribe must have introduced readings of collateral authorities, either from memory or by reference to Mss. This phenomenon we find on the largest scale in THE DOCUMENTS. 247 the Greek Testament ; but, wherever it occurs, it implies a considerable circulation of the writing in question. (6) We have now materials for restoring the original text of Clement very much better than in the case of any ancient Greek author, ex- cept the writers of the New Testament. For instance the text of a great part of A%schylus depends practically on one ms of the roth or 11th century; ie. on a single authority dating some fifteen centuries after the tragedies were written. The oldest extant authority for Clement on the other hand was written probably within three centuries and a half after the work itself; and we have besides two other independent authorities preserving more or less of an ancient text. The youngest of these is many centuries nearer to the authors date, than this single authority for the text of Aischylus. Thus the security which this com- bination gives for the correctness of the ultimate result is incomparably greater than in the example alleged. Where authorities are multiplied, variations will be multiplied also; but it is only so that the final result can be guaranteed. (7) Looking at the dates and relations of our authorities we may be tolerably sure that, when we have reached their archetype, we have arrived at a text which dates not later, or not much later, than the close of the second century. On the other hand it can hardly have been much earlier. For the phenomena of the text are the same in both epistles ; and it follows therefore, that in this archetypal Ms the so-called Second Epistle must have been already attached to the genuine Epistle of Clement, though not necessarily ascribed to him. (8) But, though thus early, it does not follow that this text was in all points correct. Some errors may have crept in already and existed in this archetype, though these would probably not be numerous; e.g. it is allowed that there is something wrong in ii. ὃ ro οὐκ ἔστιν εὑρεῖν ἄνθρωπον οἵτινες κιτιλ, Among such errors I should be disposed to place ὃ 6 Aavaides καὶ Δίρκαι, ὃ 20 κρίματα, ὃ 40 the omission of ἐπιμελῶς before ἐπιτελεῖσθαι, ὃ 44 ἐπινομήν, ὃ 51 διά τινος τῶν τοῦ ἀντικειμένου, and perhaps also ὃ 48 the omission οἵ ἤτω γοργὸς (since the passage is twice quoted with these words by Clement of Alexandria), together with a few other passages. And it would seem also that this text had already undergone slight mutilations. At the end of the First Epistle we find at least three passages where the grammar is defective in C, and seems to require the insertion of some words; ὃ 59 ὀνόματος αὐτοῦ. ..ἐλπίζειν ἐπὶ τὸ ἀρχέγονον κιτιλ,, ὃ Go ἐν πίστει καὶ ἀληθείᾳ.. ὑπηκόους γενομένους, § 62 δικαίως διευθύ- γειν..ἱκαγῶς ἐπεστείλαμεν. Bryennios saw, as I think correctly, that in 248 THE DOCUMENTS. all these places this faulty grammar was due to accidental omissions. Subsequent editors have gone on.another tack; they have attempted to justify the grammar, or to set it straight by emendations of individual words. But, to say nothing of the abrupt transitions which still remain in the text so emended, the fresh evidence of S distinctly confirms the view of Bryennios; for it shows that these same omissions occurred in a previous Ms from which the text of S was derived, though in S itself the passages have undergone some manipulations. These lacunze therefore must have existed in the common archetype of C and 5. And I think that a highly probable explanation of them can be given. I find that the interval between the omissions § 59, § 60, is 354 or 36 lines in Gebhardt (37+ in Hilgenfeld), while the interval between the omissions § 60, § 62 is 18 lines in Gebhardt (19 in Hilgenfeld). Thus the one interval is exactly twice the other. This points to the solution. The archetypal Ms comprised from 17 to 18 lines of Gebhardt’s text in a page. It was slightly frayed or mutilated at the bottom of some pages (though not all) towards the end of the epistle, so that words had disappeared or were illegible. Whether these same omissions occurred also in A, it is impossible to say; but, judging from the general relations of the three authorities and from another lacuna (ii. § 10 οὐκ ἔστιν εὑρεῖν ἄνθρωπον οἵτινες κιτ.λ.} where the same words or letters are wanting in all alike, we may infer that they did so occur. Other lacune (e.g. 11. § 14 ἀλλὰ ἄνωθεν κ-τ.λ.} May perhaps be explained in a similar way. ΠΕ ΡΙΟΡΙΕ OF S. CLEMENL TO THE CORINTHIANS. ol bi wi Tha veh «ἢ [7 ἀν Teg ey ae Roar ee ᾿ i (+ yy ᾿ ΐ ? aaa ‘ At * ᾿ ; ; . ‘ Υ̓ i j Ω Hui Μ᾿ i? ὧν ΤῊΝ a ahh i, A) 7 i ἢ ΠΥ v f mee ee ἃς Pe ee Or Se hENre Nee TO THE CORINTHIANS. HE discovery of the documents which I have described must necessarily have the highest interest for students of early Chris- tian history. Independently of the absolute value of the contents of these newly recovered portions in themselves, no such addition has been made to our knowledge of the earliest Christian literature for the last two centuries. The later decades of the first half of the seventeenth century were rich in acquisitions of this kind. The two Epistles of Clement were first published in 1633; the Ignatian Epistles in their earlier and more authentic form in Latin by Ussher in 1644, in Greck by Voss in 1646 ; the Epistle of Barnabas by Menard in 1645. From that time to the present generation some accessions have been made to the literature of the subapostolic ages, but these have been incon- siderable compared with the treasure thus accumulated within a few years towards the middle of the seventeenth century. Like the period just mentioned, the last thirty years have been rich in discoveries. During this time we have seen the publication of the work of Hippolytus on Heresies by E. Miller in 1851, which has thrown a flood of light on the history of the Church and the reception of the Canon during the second century and the early years of the third; of the Syriac Ignatius by Cureton in 1845, and more fully in 1849, which (even though it should ultimately be accepted only as an abridgment of the original text) is yet of the highest value for the criticism of this early writer; of the lost ending of the Clementine Homilies by Dressel in 1853, of which the chief interest consists in the indisputable quotations from the Gospel of S. John; of the Syriac Fragments of Melito and other early Christian writers by Cureton in 1855; of the Codex Lipsiensis and the accompanying transcript 252 THE EPISTLE OF S. CLEMENT by Anger in 1856, and the Codex Sinaiticus by Tischendorf in 1862, thus giving for the first time the beginning of the Epistle of Barnabas and the greater part of the Shepherd of Hermas in the original Greek; and now at length, in 1875, of the two Epistles of Clement complete by Bryennios, since supplemented by the discovery of a Syriac Version of the same. Among all these recent acquisitions the last is unique. In point of historical importance indeed it must yield the palm to the work of Hippolytus. But the recovery of only a few pages of Christian litera- ture which certainly belong to the first century, together with several others which can hardly be placed later than about the middle of the second, must in the paucity of documents dating from this period invest it with the highest interest. Under these circumstances, it is not unnatural that we should endeavour to estimate the gain winels has accrued to us from the accession of this treasure. The newly recovered portion of the first or genuine Epistle of Clement consists, as I have said (p. 223), of about one-tenth of the whole. It stands immediately before the final prayer, commendation of the bearers, and benediction, which form the two brief chapters at the close of the epistle. It contains an earnest entreaty to the Co- rinthians to obey the injunctions contained in the letter and to heal their unhappy schisms; an elaborate prayer which extends over three long chapters, commencing with an invocation and ending with an intercession for rulers and governors; and then another appeal of some length to the Corinthians, justifying the language of the letter and denouncing the sin of disobedience. The subject is not such as to admit of much historical matter; but the gain to our knowledge not- withstanding is not inconsiderable. 1. In the first place we are enabled to understand more fully the secret of Papal domination. ‘This letter, it must be premised, does not emanate from the bishop of Rome, but from the Church of Rome. There is every reason to believe the early tradition which points to S. Clement as its author, and yet he ts not once named. The first person plural is maintained throughout, ‘We consider,’ ‘We have sent.’ Accordingly writers of the second century speak of it as a letter from the community, not from the individual. Thus Dionysius, bishop of Corinth, writing to the Romans about a D. 170, refers to it as the epistle ‘which you wrote to us by Clement (Euseb. /7. £. iv. 23)’: and Irenzeus soon afterwards similarly describes it; ‘In the time of this Clement, no small dissension having arisen among the brethren in Corinth, the Church TO THE CORINTHIANS. 253 in Rome sent a very sufficient letter to the Corinthians urging them to peace (iii. 3. 3). Even later than this, Clement of Alexandria calls it in one passage ‘the Epistle of the Romans to the Corinthians’ (Strom. ν. 12, p. 693), though elsewhere he ascribes it to Clement. Still it might have been expected that somewhere towards the close mention would have been made (though in the third person) of the famous man who was at once the actual writer of the letter and the chief ruler of the Church in whose name it was written. Now how- ever that we possess the work complete, we see that his existence is not once hinted at from beginning to end. The name and personality of Clement are absorbed in the Church of which he is the spokesman. This being so, it is the more instructive to observe the urgent and almost imperious tone which the Romans adopt in addressing their Corinthian brethren during the closing years of the first century. They exhort the offenders to submit ‘not to them, but to the will of God’ (§ 56). ‘Receive our counsel,’ they write again, ‘and ye shall have no occasion of regret’ (§ 58). Then shortly afterwards: ‘ But if certain per- sons should be disobedient unto the words spoken by Him (i. e. by God) through us, let them understand that they will entangle themselves in no slight transgression and danger, but we shall be guiltless of this sin’ (§ 59). At a later point again they return to the subject and use still stronger language ; ‘ Ye will give us great joy and gladness, if ye render obedience unto the things written by us through the Holy Spirit, and root out the unrighteous anger of your jealousy, according to the entreaty which we have made for peace and concord in this letter; and we have also sent unto you faithful and prudent men, that have walked among us from youth unto old age unblameably, who shall be witnesses between you and us. And this we have done, that ye might know, that we have had and still have every solicitude, that ye may speedily be at peace (8 63). It may perhaps seem strange to describe this noble remon- strance as the first step towards papal aggression. And yet undoubt- edly this is the case. ‘There is all the difference in the world between the attitude of Rome towards other Churches at the close of the first century, when the Romans as a community remonstrate on terms of equality with the Corinthians on their irregularities, strong only in the righteousness of their cause, and feeling, as they had a right to feel, that these counsels of peace were the dictation of the Holy Spirit, and its attitude at the close of the second century, when Victor the bishop excommunicates the Churches of Asia Minor for clinging to a usage in regard to the celebration of Easter which had been handed down to them from the Apostles, and thus foments instead of healing CLEM, 17 254 THE EPISTLE OF S. CLEMENT dissensions (Euseb. H. £. v. 23, 24). Even this second stage has carried the power of Rome only a very small step in advance towards the pretensions of a Hildebrand or an Innocent or a Boniface, or even of a Leo: but it is nevertheless a decided step. The sub- stitution of the bishop of Rome for the Church of Rome 15 an all important point. The later Roman theory supposes that the Church of Rome derives all its authority from the bishop of Rome, as the successor of 5. Peter. History inverts this relation and shows that, as a matter of fact, the power of the bishop of Rome was built upon the power of the Church of Rome. It was originally a primacy, not of the Episcopate, but of the Church. The position of the Roman Church, which this newly recovered ending of Clement’s Epistle throws out in such strong relief, accords entirely with the notices in other early documents. -“ > ΄-“" c ᾿ 9 a > , , ezetacmoc ἀσεβεις OAEI Ὁ AE EMOY ἀκοῶν KATACKHNOCE! > > > , , \ c ‘ > / > ‘ \ n ἐπ᾿ EATIAI TETIOIOWC, KAI HCYYACE! APOBWC ἀπὸ TIANTOC KAKOY. LVIILI. ᾽ ΄ 3 “ / Ὀνόματι αὐτοῦ, φύγοντες Ὑ. / ᾽ a / Pe , πακούσωμεν οὖν τῷ παναγίῳ Kal ἐνδόξῳ \ ~ τας προειρημένας διὰ τῆς / ~~ > ~ 5 - c/ / σοφίας τοῖς ἀπειθοῦσιν areas, ἵνα κατασκηνωσωμεν 2 ἐξετασμὸς ἀσεβεῖς ὀλεῖ] inguisitio impiorum perdit ipsos 5. 3 πεποιθώς] confidens 8, using the same expression which occurs just below (δ 58) as the render- ing of πεποιθότες : om. C. See the lower note. In ὃ 35 πανάγιος is fully rendered. ἁγίῳ. I. ἀνθ᾽ ὧν κιτιλ.] ΤΟ continuation of the quotation Prov. i. 32, 33, from the Lxx. See above, p. 167. 2. ἐξετασμός] ‘enguiry’, ‘investi- gation’, i.e. ‘trial and judgment’, as in Wisd. iv. 6. The Hebrew however is muy, ‘security’, i.e. ‘false confidence’; which the Lxx translators seem either to have mis- read or to have connected with Nv, ‘to ask, enquire’. In the earlier part of the verse the Lxx departs widely from the Hebrew. 3. πεποιθώς] This word does not occur in the great MSS of the Lxx (SAB) ; nor indeed, so far as I know, is the reading κατασκηνώσει ἐπ᾽ (v. 1. ἐν) ἐλπίδι πεποιθώς found in any MS of this version, though ἀναπαύσεται ἐν εἰρήνῃ πεποιθώς appears in. place of it in no. 248 (Holmes and Parsons), this last being a Hexaplaric reading (see Field’s Hexapla, ad loc.). Clem. Alex. however clearly so quotes it, Strom. ii. 22 (p. 501 sq.) ἡ mavaperos Σοφία λέγει᾽ Ὁ δὲ ἐμοῦ ἀκούων κατα- σκηνώσει ἐπ᾽ ἐλπίδι πεποιθώς" ἡ γὰρ τῆς ἐλπίδος ἀποκατάστασις ὁμωνύμως ἐλπὶς εἴρηται" διὰ [1]. διὸ] τοῦ Κατασκηνώσει τῇ λέξει παγκάλως προσέθηκε τὸ Πε- ποιθώς ; though elsewhere, S7vomz. ii. ὃ (p. 449), iv. 23 (p. 632), he has > , ᾽ν » , “ ἀναπαύσεται ἐπ᾽ εἰρήνης (-νῃ) πεποιθώς. 4 παναγίῳ] S translates as if 5 φυγόντες] φεύγοντες (?) 5. It is clear that πεποιθώς is genuine in the text of our Clement; since he dwells upon it in the beginning of the next chapter, κατασκηνώσωμεν πεποιθότες κιτιλ. For other examples of this manner of emphasizing the key-word of a quotation see the Addenda on p. 144, 1- 3. From the manner in which Clem. Alex. begins his quotation from Prov. i. 33, it may perhaps be inferred that the passage of his elder namesake was in his mind. LVIII. ‘Let us therefore obey, that we may escape these threatened judgments, and dwell in safety. Re- ceive our counsel, and you will never have occasion to regret it. As surely as God liveth, he that performeth all His commandments shall have a place among them that are saved through Jesus Christ, through whom is the glory unto Him for ever’. 4. παναγίῳ)] So also above, § 35. See the note in the Addenda to p. 116, Lg. 5. τῆς σοφίας] Wisdom is re- presented as the speaker in the pas- sage of Proverbs just quoted. More- over this name Σοφία was given to the whole book; see above, p. 165. 6. κατασκηνώσωμεν] ‘dwell in peace’. As the common LXxX rendering of {2’, for which purpose it was chosen 284 THE EPISTLE OF CLEMENT [LvIII ’ \ \ i lo m4 Γ “- πεποιθότες ἐπὶ τὸ ὁσιώτατον τῆς μεγαλωσύνης αὐτοῦ af ΄ \ \ é “- \ af ὄνομα. δέξασθε τὴν συμβουλὴν ἡμῶν, καὶ ἔσται > , ea \ ε \ \ “" ε 7 a ἷ μεταμέλητα πλὴν ζῇ yap ὁ pos Kal ζ) ὁ — 9 a a ε ἰησοῦς Χριστὸς καὶ τὸ πνεῦμα τὸ ἅγιον, ἣ τε πίστις \ \ - σ «“ / Kat ἡ ἐλπὶς τών ἐκλεκτῶν, OTL ὁ ποιήσας ἐν ταπει- ’ > 3 ~ 3 / > / Δ 7 soba μετ igi seth celia ἀμεταμελήτως TA ς a“ A A { 4 7 ὑπὸ τοῦ Θεοῦ δεδομένα δικαιώματα καὶ προστάγματα, © ῇ \ / af \ οὗτος ἐντεταγμένος καὶ ἐλλόγιμος ἐσται εἰς TOV ἀριθμὸν I ὁσιώτατον] S renders as if ὅσιον, but the translator's practice elsewhere. in rendering superlatives is so uncertain, that no inference can be drawn as to the reading. 2 ἡμῶν] add. ἀδελφοί[μου] 8. 3 καὶ ζῇ] So too 5; Basil omits the preceding words. For ἐλπίς, doubtless in part owing to the simi- larity of sound (see the note on μωμο- σκοπηθέν, ὃ 41), it implies the idea of “rest, peace’. 3. ἀμεταμέλητα]Ὠ A somewhat favourite word of Clement, δὲ 2, 54. So ἀμεταμελήτως, below. For the plural see Kiihner Gramm. 11. Ὁ. 5956. ᾧῇ yap κιτιλ. ] This passage is quoted by S. Basil, de Spir. Sanct. 29 (111. p. 61): see above, p. 168, where the quotation is given. For-the form of adjuration ζῇ ὁ Θεὸς...ὅτι, ‘As surely as God liveth...so surely’, comp. ᾧῇ Κύριος ott... which occurs frequently in thie LXX, esg..1)/Sam.xx: 2 XXVi. 16, xxix. 6, 1 Kings xxii. 14, 2 Kings ¥. 020; ἴσον So: too . Rom:, αν, 14 ζῶ ἐγώ, λέγει Κύριος, ὅτι ἐμοὶ x.T.X. (where 5. Paul is quoting loosely from Is, xlv. 23, combining it how- ever with the (6 ἐγὼ κιτιλ. of Is. xlix. 18); comp. 2 Cor. i. 18, and see Fritzsche Rom. Il. p. 242 sq., III. p. 187. For a similar reference to the Trinity see above, § 46. Here They are described as ‘ the faith and hope (ie. the object of faith and hope) of the elect’; for ἥ τε πίστις «.T.A. are obviously in apposition to meaning ‘ the object of hope’, see the note on Ign. Magn. 11 Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν ; comp. I Tim. 1. I. On the other hand the sense of πίστις is different in Ign. Smyrn 10 ἡ τελεία πίστις, ᾿Ιησοῦς Χριστός (see the note there). 5. τῶν ἐκλεκτῶνὔἾ͵ Α favourite word with Clement, §§ 1, 2, 6, 46, 49, 52, 59. 6. per ἐκτενοῦς ἐπιεικείας] The phrase occurs again below, § 62. It is a sort of oxymoron, or verbal para- dox, like ‘strenua inertia’, ‘lene tor- mentum’; for ἐπιείκεια involves the idea of ‘concession’: comp. I Thess. iv. 11 φιλοτιμεῖσθαι ἡσυχάζειν. So Greg. Naz. Οζαξζ. iv. 79 (I. p. 116), speaking of Julian’s persecution, says ἐπιεικῶς ἐβιάζετο. The substantive ἐπι- εἰκεια occurs also 88 13, 30, 56: the adjective ἐπιεικής, 1, 21,29. The fre- quency of these words aptly indicates the general spirit of the letter: see the note on ὃ 1. 8. ἐλλόγιμος] used here, as in § 57, for those who have a place among the elect of God: see also § 44,62. Comp. Plato Phileb, 17 πὶ LVI] TO THE CORINTHIANS. 285 τῶν σωζομένων διὰ ᾿Ιησοῦ Χριστοῦ, δι’ οὗ ἐστιν αὐτῷ [2 ὃ / > \ 5 “σ- ΄- Cem 4 107] οξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾽ \ δέ > , “- φ , ΄- Eav δέ τινες ἀπειθησωσιν τοῖς ὑπ᾽ αὐτοῦ i] τῆν ὦ ἀμήν. cl > / / e/ / \ Ot ἡμῶν εἰρημένοις, γινωσκέτωσαν OTL TAPATTWOEL και κινδύ οὐ 5 ἑ XS ἐνδὴ ἱμεῖς δὲ ἀθώ ὕνῳ οὐ μικρῷ ἑαντοὺς ἐνδήσουσιν, ἡμεῖς δὲ ἀθῷοι > / \ ᾿ς qn - 3 ΓΝ ἐσόμεθα ἀπὸ ταύτης τῆς ἁμαρτίας" καὶ αἰτησόμεθα, » ΄σ΄ \ / \ ε εῇ / / \ ISEKTEVH τὴν δέησιν Kal ἱκεσίαν ποιούμενοι, ὅπως TOV ᾽ \ \ / ~ = qn ἀριθμὸν τὸν κατηριθμημένον τῶν ἐκλεκτῶν αὐτοῦ ἐν this second ζῇ. the next. οὐκ ἐλλόγιμον οὐδ᾽ ἐνάριθμον. τὸν ἀριθμόν]! As above 88 2, 35, and below § 59, with the note. 9. τῶν σωζομένων] ‘of those that are in the way of salvation’, as Luke xiii. 23, Acts ii. 47, 1 Cor. i. 18, 2 Cor. ii. 15. The opposite is oi ἀπολλύμενοι, 1 Cor. i. 18, 2 Cor. li. 15, iv. 3, 2 Thess. 11. 10. Comp. also Clem. Hom. xv. 10, Apost. Const. Vili. 5, 7, 8. In the Afost. Const. viii. 5 the words are τὸν ἀριθμὸν τῶν σωζομένων as here. LIX. ‘Ifany disobey our counsels, they will incur the greatest peril ; while we shall have absolved our- selves from guilt. And we will pray that the Creator may preserve intact the number of His elect through Jesus Christ, who called us from darkness to light. Open our eyes, Lord, that we may know Thee, who alone art Holiest of the holy and Highest of the high; who settest up and bringest low; who bestowest riches and poverty, life and death ; who art the God of all spirits and of all flesh; whose eye is all-seeing, and whose power is omnipresent ; who multipliest the nations and gatherest together Thine elect in Christ. We beseech thee, Lord, assist the needy, the oppressed, the CLEM. Κύριος] twice in 8, at the end of one line and the beginning of 7 καὶ προστάγματα] om. S. feeble. Let all the nations know that Thou art God alone, and Jesus Christ is Thy Son, and we are Thy people, the sheep of Thy pasture’. Il. vm αὐτοῦ] i.e. τοῦ Θεοῦ. In the same way they again claim to be speaking with the voice of God below, § 63 τοῖς ὑφ᾽ ἡμῶν γεγραμμέ- νοις διὰ τοῦ ἁγίου πνεύματος ; Comp. § 56 μὴ ἡμῖν ἀλλὰ τῷ θελήματι τοῦ Θεοῦ. See also Ign. Philad. 7 τὸ πνεῦμα οὐ πλανᾶται, ἀπὸ Θεοῦ ov... ἐλάλουν.......«Θεοῦ φωνῇ, where a simi- lar claim is made. 12. παραπτώσει)] ‘fault’, “ trans- gression’: Jer. xxii. 21. Comp. Justin Dial. 141 (p. 371). It does not occur elsewhere in the LXX, nor at all in the N.T., though παράπτωμα is com- mon. Polybius uses it several times: comp. also Sext. Empir. adv. Math, i. 210. 13. ἀθῷοι] As above, ὃ 46. For the whole expression, ἀθῷος εἶναι ἀπὸ ἁμαρτίας, comp. Num. v. 31. 15. τὸν ἀριθμὸν κ-ιτ.λ.}] See Rev, vii. 4 sq. The same phrase τὸν ἀριθ- pov τῶν ἐκλεκτῶν αὐτοῦ has occurred already § 2. In one of the prayers in the last book of the Afostolic Constitutions (viii. 22) we have ὁ τὴν τοῦ κόσμου σύστασιν διὰ τῶν ἐνεργου- μένων φανεροποιήσας καὶ τὸν ἀριθμὸν 19 286 THE EPISTLE OF CLEMENT [LIX e/ > fA 7 2 ὅλῳ τῷ κόσμῳ διαφυλάξη ἀθραυστον ὁ δημιουργὸς ΄σ Id A “- / ’ 9 σ΄ ΄σ τῶν ἁπάντων διὰ τοῦ ἠγαπημένου παιδὸς αὐτοῦ ᾿Ϊησοῦ nw ᾽ - 3 lA ΄ 3 Ἁ hn ΕῚ a Χριστοῦ, δ ov ἐκάλεσεν ἡμᾶς ἀπὸ σκότους. εἰς φῶς, > \ / 2 > / 7 9 7 » ἀπὸ ἀγνωσίας εἰς ἐπίγνωσιν δόξης ὀνόματος αὐτοῦ. 1 d@pavorov] add. Deus 5. τῶν ἐκλεκτῶν σου διαφυλάττων, where the expression here is combined with another which occurs below (§ 60); thus clearly showing that the writer borrows directly or indirectly from Clement. I. ἄθραυστον] The word does not Ὅσο “in, the. rex or INST... ft 3s however not uncommon in classical writers: e.g. Dion Cass. lili. 24 ἄθραυστον καὶ ὁλόκληρον τῷ διαδόχῳ τὴν πόλιν παρέδωκεν, Which passage illustrates its sense here. Comp. Apost. Const. viii. 12 διαφυλάξῃς ἄσειστον. ὁ δημιουργὸς κιτ.λ.] The same phrase occurs above ὃ 26; comp. § 33. For δημιουργὸς see the note on § 20. 2. τοῦ ἠγαπημένου παιδὸς K.7.A.] So again lower down in this chapter, διὰ Ἰησοῦ Χριστοῦ τοῦ ἠγαπημένου παιδός σου, and Ἰησοῦς Χριστὸς ὁ παῖς gov. It is worth observing in con- nexion with the other coincidences, ° «ε > that these expressions ὁ ἠγαπημένος (ἀγαπητὸς) mais σου, ὁ mats σου; Occur several times in the prayers in the A post. Const. viil. 5, 14, 39, 40, 41. Comp. also List. ad Diogn. 8, and Mart. Polyc. 14, where it is twice put into the mouth of Poly- carp, who was certainly a reader of Clement’s Epistle. This designa- tion is taken originally from Is. xlii. 1, quoted in Matt. xii. 18 ἰδού, ὁ παῖς pov ὃν ἡρέτισα, ὁ ἀγαπητός pov [εἰς] ὃν εὐδόκησεν ἡ ψυχή μου; Where παῖς is ‘servant, minister’ (72Y). Comp. Acts ili. 13, 26, iv. 27, 30. But the higher sense of υἱὸς was soon im- 3 Χριστοῦ] add. Domini nostri S. me S3 but this is doubtless a clerical error in transcribing the Syriac suffix. ἡμᾶς] 5 Δὸς ported into the ambiguous word mais: e.g. Apost. Const. viii. 40 Tod povoye- vous σου παιδὸς ᾿Ιησοῦ Χριστοῦ, ΚΕ 2757. ad. Diogn.8; trenziis 12. 5:0; etc and probably Mart. Polyc. 14 ὁ τοῦ ἀγαπητοῦ παιδός σου ᾿Ιησοῦ Χριστοῦ πατήρ. And so Clement seems to have used the word here. 3. ἐκάλεσεν x.7.X.] From 1 Pet. ii. 9 τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς. The epithet θαυμαστὸν which is wanting here is supplied by § 36 (as read in the Greek MSS) ἀναθάλλει eis τὸ θαυ- μαστὸν [αὐτοῦ] φῶς, where however the epithet is omitted in the Syriac and in Clem. Alex. 4. ἀγνωσίας ‘ stubborn ignorance’, a stronger word than ἀγνοίας : comp. 1, Ῥεῖ 1 15. Τ1 σεῖς “aise 95 xxxv. 16, Wisd. xiii. I, 1 Cor. xv. 34. See also Clem. Hom. ii. 6, 111. 47, iv. 8, xvili. 13, 18. eis ἐπίγνωσιν δόξης] Comp. Afost. Const. vill. 11 ὃ διὰ Χριστοῦ κήρυγμα γνώσεως δοὺς ἡμῖν εἰς ἐπίγνωσιν τῆς σῆς δόξης καὶ τοῦ ὀνόματός σου. The language of Clement here seems to be inspired by Ephes. i. 5 sq. 5. ἐλπίζειν] Some words have been omitted in the Greek Ms, as the first editor has correctly seen. The words supplied in the text, Ads ἡμῖν, Κύριε, will suffice. The same omission existed also in the text from which the Syriac Version was made. In consequence of this, cov, σε; σε; σου, ἐπαίδευσας, ἡγιάσας, ἐτιμήσας; are there altered to avoid the abrupt transition from the third person to the second ; LIx] TO THE CORINTHIANS. 287 \ ean / > / ? \ \ > ,ὔ , [Δὸς ἡμῖν, Κυριε], ἐλπίζειν ἐπὶ τὸ ἀρχεγόνον πάσης / xf / 3 / \ > \ ~ 7, κτίσεως OVOUA σου, ἀνοίξας τοὺς ὀφθαλμοὺς τῆς καρδίας ~ > \ / \ / ° > e - ἡμῶν εἰς τὸ γινώσκειν σε, τὸν μονον ὕψιετον ἐν ὑψηλοῖς “-“ ς ͵ > , \ a a OTION EN APIOIC ANATTAYOMENON, TOV TATTEINOYNTA YBPIN ἡμῖν, Κύριε] om. CS; see below. καρδίας] cordium Ὁ. σε] cum Ὁ. and at length words are inserted before ᾿Αξιοῦμεν to introduce the second person. On the recurrence of lacunz in our authorities see above, p. 248. Hilgenfeld gets over the difficulty in part by substituting ἄνοιξον for ἀνοίξας: while Gebhardt and Harnack deny that the text is either defective or corrupt, and at- tempt to justify the transition by such passages as Acts i. 4, xxiii. 22, etc. (see Winer ὃ Ixiii. p. 725). But the phenomena of our two authorities show that Bryennios was right. dpxeyovoy| i.e. ‘Thy Name which was the first ovzgzx of all crea- tion’, πάσης κτίσεως being governed by dpxeyovov. As an active sense is obviously wanted, it must be accented dpxeyovoy, not ἀρχέγονον, as by Bryennios: comp. [Aristot.] de Mund. 6 (p. 399 Bekker) διὰ τὴν πρώτην Kal ἀρχαιύγονον αἰτίαν, where again we should accentuate dpxatoyovoy, for the expression is synonymous with ὁ πάντων ἡγεμών τε καὶ γενετώρ which follows imme- diately after. So too perhaps even in Clem, Alex. Strom, vi. 16 (p. 810) τὴν ἀρχεγόνον ἡμέραν, for just below it is defined as πρώτην τῷ ὄντε φωτὸς γένεσιν: but in Clem. Alex. Proér. 5 (p. 56) τὸ πῦρ ὡς ἀρχέγονον σέβοντες it may be doubtful whether the fire is regarded as a Principium prin- cipiaus (apyeyovov), or a Principium principiatum (ἀρχέγονον). In Greg. Naz. Of. I. p. 694 we have τὸ ἀρχέγονον σκότος. The word occurs also Iren. i. 1. 1 (twice), I. 5. 2, I. 6 ὄνομά cov] nomen cjus sanctum S3 see below. ὑψηλοῖς} ὑψίστοις C3 see the lower note. 9. 3, in the exposition of the Va- lentinian system, where likewise the accentuation may be doubtful. It is not found in the Lxx or N. T. Editors seem universally to accen- tuate it dpxéyovos (see Chandler’s Greek Accentuation § 467); but, I think, on insufficient grounds. 6. τοὺς ὀφθαλμοὺς x.7.A.] suggested by Ephes. 1. 17 sq. ἐν ἐπιγνώσει av- Tov, πεφωτισμένους τοὺς ἀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς κιτιλ. See also above ὃ 36 ἠνεώχθη- σαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας. Comp. Mart. Polyc. 2. 7. γινώσκειν κιτ.λ.}] Comp. John XVli. 3 ἵνα γινώσκωσίν σε τὸν μόνον ἀληθινὸν Θεόν. ὕψιστον κιτ.λ.] From the ΤΙΧΧ Is. Ivil. 15 ὁ ὕψιστος ὁ ἐν ὑψηλοῖς κατ- οἰκῶν τὸν αἰῶνα, ἅγιος ἐν ἁγίοις ὄνομα αὐτῷ, ὕψιστος ἐν ἁγίοις ἀνα- παυόμενος. So in the prayer “209, Const. Vill. 11 ὕψιστε ἐν ὑψηλοῖς, ἅγιε ἐν ἁγίοις ἀναπαυόμενε, doubtless taken from Clement. Similarly the ex- pression ὁ ἐν ἁγίοις ἀναπαυόμενος in other liturgies, D. AZarc. pp. 13, 27, D. Facob. Ὁ. 70 (comp. p. 44), S. Chrysost. p. 118 (ed. Neale). I have substituted ὑψηλοῖς, as the reading both of the LXx and of the A post. Const. Moreover the Syriac here translates by the same words, δ )Υ 23 NI, which render ὕψιστος, ἐν ὑψηλοῖς, in the Hexaplaric Version of Is. Ilvil. 15: thus using two differ- ent words. This however is not de- cisive in itself. ’ 8. τὸν ταπεινοῦντα «.7.A.| From 19--2 288 THE EPISTLE OF CLEMENT δὲς ὑπερηφάνων, TOV διάλλήύοντὰ λογιομοὶς ἐθνῶν, τὸν ποι- οἵντὰ TATTEINOYC εἰς ὕψος καὶ τοὶς ὑψηλοὶς τὰἀπεινοῦντὰ, TOV πλογτίζοντὰ KAl πτωχίζΖοντὰ, TOV ἀποκτείνοντὰ Kal ZAIN ποιοῖντὰ, μόνον εὐεργέτην πνευμάτων καὶ Θεὸν “πάσης σαρκός; TOV ἐπιβλέποντὰ ἐν Taic dBYccolc, TOVS ἐπόπτην ἀνθρωπίνων ἔργων, TOV τῶν κινδυνευόντων βοηθόν, τὸν τών ἀπηλπιομένων οωτῆρὰ, τὸν παντὸς πνεύματος κτίστην καὶ ἐπίσκοπον, τὸν πληθύνοντα 1 ἐθνῶν] ἀνθρώπων: ανων) 5. εὐεργέτην] εὑρετήν 5. probably a loose paraphrase. 4 ζῆν ποιοῦντα] redimit a vivificat 5. 6 τῶν κινδυνευόντων] illorum qui affliguntur S, but it is 10 σε] cum S. 11 gov] ejus 5. ἡμᾶς ἐπαίδευ- σας, ἡγίασας, ériunoas] wnstruxit nos et sanctificavit nos et honoravitnosS. ᾿Αξιοῦμεν Is. xiii, 11 ὕβριν ὑπερηφάνων ταπει- νώσω. 1. τὸν διαλύοντα] Probably from Ps. xxxii. 10 διασκεδάζει βουλὰς ἐθνῶν, ἀθετεῖ δὲ λογισμοὺς λαῶν. 2. τὸν ποιοῦντα κιτ.λ.} Job v. II τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ ἀπολωλότας ἐξεγείροντα, Is. x. 33 τα- πεινωθήσονται οἱ ὑψηλοί, Ezek. xxi. 26 ἐταπείνωσας τὸ ὑψηλὸν καὶ ὕψωσας τὸ ταπεινόν, 2b. xvii. 24 ἐγὼ Κύριος ὁ ταπεινῶν ξύλον ὑψηλὸν καὶ ὑψῶν ξύλον ταπεινόν. See also Matt. xxill. 12, Luke xiv. 11) xviii. 14. 3. τὸν πλουτίζοντα κιτ.λ.] From 1 Sam. ii. 7 Κύριος πτωχίζει καὶ πλου- rites, ταπεινοῖ καὶ ἀνυψοῖ. Comp. also Luke i. 53. τὸν ἀποκτείνοντα κιτ.λ.] Deut. xxxil. 39 ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω; 1 Sam. 11.6 Κύριος θανατοῖ καὶ ζωογονεῖ: comp. 2 Kings v. 7 ὁ Θεὸς ἐγὼ τοῦ θανατῶσαι καὶ ζωοποιῆσαι ; 4. εὐεργέτην] Comp. Ps. cxv. 7 ἐ- πίστρεψον, ψυχή μου... ὅτι Κύριος evyp- γέτησέ σε. 80 ἴοο Liturg. D. Mare. Ῥ. 25 Ψυχῆς εὐεργέτα. πνευμάτων κιτιλ] Modified from Num. xvi. 22, xxvii. 16. See also § 62 (58) δεσπότης τῶν πνευμάτων καὶ κύριος πάσης σαρκός, With the parallels in the note (p. 169). Comp. Ζ 277. 0. D. Facob. p.65 μνήσθητι, Κύριε, 6 Θεὸς τῶν πνευμάτων Kal πάσης σαρκός. 5. τὸν ἐπιβλέποντα k.7.A.| Ecclus. xvi. 18, 19, ἄβυσσος καὶ γῆ σαλευθή- σονται ἐν τῇ ἐπισκοπῇ αὐτοῦ, ἅμα τὰ ὅρη καὶ τὰ θεμέλια τῆς γῆς ἐν τῷ ἐπίβλεψαι εἰς αὐτὰ τρόμῳ συσσείονται. Comp. Liturg. S. Basil. p. 156 ὁ καθήμενος ἐπὶ θρόνου δόξης καὶ ἐπι- βλέπων ἀβύσσους. For the unusual ἐπιβλέπειν ev, ‘to look into’, or ‘at’, comp: Eccles. 11: 11; 27Curem XVI. 9. τὸν ἐπόπτην «.T.A.] See Ps. xxxil (xxxlli). 13, which passage Clement may perhaps have had in mind, as he has already adopted an earlier verse of the same Psalm in this con- text. For ἐπόπτης comp. 2 Macc. Vii. 35 τοῦ παντοκράτορος ἐπόπτου Θεοῦ, Esther v. 1 τὸν πάντων ἐπόπτην Θεόν. 6. τὸν τῶν κινδυνευόντων κ.τιλ.] Judith ix. 11 ἐλαττόνων εἶ βοηθός, ἀντιλήπτωρ ἀσθενούντων, ἀπεγνωσμένων σκεπαστής, ἀπηλπισμένων σωτήρ. For ἀπηλπισμένοι comp. Is. xxix. 19, Esth. iv. ad fin. See also Liturg. LIx] TO THE CORINTHIANS. 289 » ’ \ ~ Α ’ , ᾽ , Ἢ 9 ἔθνη ἐπὶ γῆς καὶ ἐκ πάντων ἐκλεξάμενον τοὺς ἀγα- ~ 7 A 7 ~ , omwvTas σε διὰ ᾿Ιησοῦ Χριστοῦ τοῦ ἠγαπημένου παιδός 4 «Ὁ ΄σ / ς / s.. ἢ σου, δι’ ov ἡμάς ἐπαίδευσας, ἡγίασας, ETLUNT AS. AE ae , , oe, : οὔμέν σε, δέσποτα, βοηθὸν γενέσθαι καὶ ἀντιλήπτορὰ ἡμῶν. ᾽ / \ ελεησον᾽ Tous , TETTTWKOTAS \ > 7 ε ΄σ ΄σ \ \ τοὺς ἐν θλίψει ἡμῶν σῶσον" τοὺς ταπεινοὺς Sf ~ ἔγειρον: τοῖς δεομένοις > , \ > ~ of \ ἢ ἕν ; ἐπιφανηθι: τοὺς ἀσεβεῖς ἴασαι: τοὺς πλανωμένους τοῦ ~ / / \ ~ λαοῦ σου ἐπίστρεψον: χόρτασον τοὺς πεινῶντας" λύ- κιτ.λ.] S prefixes δύ dicemus illi cum supplicatione. It seems to be required, as Hilg. and Gebh. have seen. 13 τοὺς ταπεινοὺς ἐλέησον] om. S, owing to the homeeoteleuton. ἀσεβεῖς] egrotos (ἀσθενεῖς or νοσοῦντας ἢ) S; see the lower note. ἐπιστράφηθι S. 7. Mare. p. 17 ἡ ἐλπὶς τῶν ἀπηλ- πισμένων (comp. Liturg. S. Basil. p. 166), Act. S. Theodot. § 21 (in Rui- nart) ‘Domine Jesu Christe, spes desperatorum’. 8. πνεύματος κτίστην] Zech. xii. I Κύριος... πλάσσων πνεῦμα ἀνθρώπου ἐν αὐτῷ, Is. lvii. 16 πνεῦμα παρ᾽ ἐμοῦ ἐξελεύσεται, καὶ πνοὴν πᾶσαν ἐγὼ ἐποίησα. In Amos iv. 13 we have ἐγὼ οὐ κτίζων πνεῦμα, Where it apparently means ‘the wind,’ but might easily be understood otherwise. ἐπίσκοτον)] Job x. 12 ἡ δὲ ἐπισκοπή σου ἐφύλαξέ μου τὸ πνεῦμα, τ Pet. il. 25 τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν, Wisd. i. 6 6 Θεὸς.. τῆς καρδίας αὐτοῦ ἐπίσκοπος ἀληθής. Comp. Liturg. D. Mare. p. 17 ἐπίσκοπε πάσης σαρκός. 11. ᾿Αξιοῦμεν κιτ.λ. See the prayer in the Afost. Const. viii. 12. ἔτι ἀξιοῦμέν σε...ὅπως πάντων ἐπίκουρος γένῃ, πάντων βοηθὸς καὶ ἀντιλήπτωρ (with the context), which is evidently indebted to this Passage of Clement. Comp. Ps. cxviil (cxix). 114 βοηθός μου καὶ ἀντιλήπτωρ μου εἶ σύ. 13. τοὺς ἐν θλίψει x,7.A.] Compare 12 σε) so apparently S; om. C. δέσποτα] Domine bone 8. 15 ἐπιφάνηθι] the prayer in Liturg. D. Marc. p. 21 λύτρωσαι δεσμίους, ἐξέλου τοὺς ἐν ἀνάγκαις, πεινῶντας χόρτασον, ὀλεγοψυχοῦντας παρακάλεσον, πεπλανημένους ἐπίστρεψον, ἐσκο- τισμένους φωταγώγησον, πεπτωκότας ἔγειρον, σαλευομένους στήριξον, νε- νοσηκότας ἴασαι! ...... φρουρὸς ἡμῶν καὶ ἀντιλήπτωρ κατὰ πάντα γενό- μενος, where the coincidences are far too numerous and close to be accidental. 15. ἀσεβεῖς] Comp. ὃ 3 ὥλον ἄδικον καὶ ἀσεβῆ ἀνειληφότας. The reference in ἀσεβεῖς is not to unbelievers, but to factious and unworthy members of the Church. For this word Geb- hardt (Zettschr. f. Kirchengesch. p. 307, and ad loc.) conjectures ἀσθενεῖς ; and this may have been the reading of S. But the occurrence of rovs ἀσθενοῦντας just below is a serious difficulty, and on this account I have hesitated about accepting it. It is not sufficient to answer with Harnack, “ἀσθενοῦντες animo, ἀσθενεῖς Corpore imbecilles sunt’; for both words are used indifferently either of physical or of moral weakness. Supposing 290 THE EPISTLE OF CLEMENT [LIx τρωσαι τοὺς δεσμίους ἡμῶν: ἐξανάστησον τοὺς ἀσθε- vouyTas* παρακάλεσον τοὺς ὀλιγοψυχοῦντας" τγνώτω- CaN ἅπαντα τὰ ἔθνη, OTL εὐ εἶ ὁ Θεὸς μόνος, Kal ᾿Ιησοῦς Χριστὸς ὁ παῖς σου, καὶ ἡμεῖς \adc coy καὶ πρόβὰτὰ Τῆς NOMAC Coy. 5 LX. Cv τὴν ἀέναον τοῦ κόσμου σύστασιν διὰ τῶν ἐνεργουμένων ἐφανεροποίησας: σύ, Κύριε, τὴν ᾽ / sf ς \ / == = οἰκουμένην ἔκτισας, ὁ πιστὸς ἐν πάσαις ταῖς γενεαῖς, 4 ὁ παῖς σου] add. dilectus (6 ἡγαπημένος) S. ἀένναον C; comp. § 20, where C writes the word in the same way. Aujus S, as in other passages. that ἀσεβεῖς were the original read- ing, the rendering of S may re- present either ἀσθενεῖς (a corruption of ἀσεβεῖς) or νενοσηκότας (a substitu- tion of a familiar liturgical form, as appears from Lz¢. D. Mare. p. 21, quoted above). The Syriac word here, N73, is the same as in the Peshito Luke ix. 2 ἰᾶσαι τοὺς ἀσθε- veis (v. 1. ἀσθενοῦντας). Comp. Polyc. Phil. 6 ἐπιστρέφοντες τὰ ἀποπεπλανη- μένα, ἐπισκεπτόμενοι τοὺς ἀσθενεῖς, which, so far as it goes, is in favour of Gebhardt’s emendation. τοὺς πλανωμένους K.T.A.] Ezek. xxxiv. 16 τὸ πεπλανημένον ἐπιστρέψω (where Β has τὸ πλανώμενον ἀποστρέψω). I. λύτρωσαι τοὺς δεσμίους), The reference in this and the neighbour- ing clauses is doubtless to the vic- tims of the persecution under Domi- tian; see the note on §1. The care of the ‘prisoners ’ naturally occupied a large space in the attention of the early Church in the ages of persecution : comp. Heb. x. 34, xii. 3, and see the note on Ign. Smyra. 6. A prayer for those working ‘in the mines’ is found generally in the early liturgies; comp. “2057. Cozs?. Vill. 10 ὑπὲρ τῶν ἐν μετάλλοις καὶ ἐξορίαις καὶ φυλακαῖς καὶ δεσμοῖς ὄντων 6 Σὺ] add. γὰρ 5. ἀέναον τοῦ κόσμου] add 10 ὁ σοφὸς] σοφὸς (om. 6) 5. καὶ] om. 5. διὰ τὸ ὄνομα τοῦ Κυρίου δεηθῶμεν, Liturg. D. Marc. p. 17 τοὺς ἐν φυλα- καῖς ἢ ἐν μετάλλοις.. κατεχομένους πάν- τας ἐλέησον, πάντας ἐλευθέρωσον, Liz. 7. Fac. p. 63 μνήσθητι, Kupre...... Χριστιανῶν τῶν ev δεσμοῖς, τῶν ἐν φυλακαῖς, τῶν ἐν αἰχμαλωσίαις καὶ > ~ > , \ ’ ἐξορίαις, τῶν ἐν μετάλλοις καὶ βασάνοις καὶ πικραῖς δουλείαις ὄντων πατέρων ΡῈ. “ ς - καὶ ἀδελφῶν ἡμῶν. ἐξανάστησον κ-τ.λ.] Comp. 1 Thess. V. 14 παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, quoted by Harnack. 2. γνώτωσαν «.t.r.| 1 Kings viii. 60 ὅπως γνῶσι πάντες οἱ λαοὶ τῆς γῆς oa , ς A »" 8 Ν \ > ὅτι Κύριος ὁ Geos avros Θεὸς καὶ οὐκ ἔστιν ἔτι, 2 Kings xix. 19 γνώσονται πᾶσαι αἱ βασιλεῖαι τῆς γῆς ὅτι σὺ Κύριος ὁ Θεὸς μόνος (comp. Is. ΧΧΧΥΊΙ. 20), Ezek. xxxvi. 23 γνώσονται τὰ ἔθνη a > , > , ὅτι ἐγώ εἰμι Κύριος x.7.A. Comp. John xVil. | ; 4. ἡμεῖς κιτιλ.}] From Ps. xcix (c). ~ “ , > , > ε / 2 γνῶτε ott Kuptos αὐτὸς ἐστιν o Geos... c ΄“ \ A ) ~ \ , νι: ἡμεῖς [δὲ] λαὸς αὐτοῦ καὶ πρόβατα τῆς νομῆς αὐτοῦ: comp. Ζ6. Ixxviii (ἸΧΧΙΧ). 13, XCiv (xcv). 7. LX. ‘ Thou didst create all things in the beginning. Thou that art faithful and righteous and marvellous in Thy strength, wise and prudent Lx| TO THE CORINTHIANS. 201 a7 ’ onl / \ 3 ? fee δίκαιος ἐν τοῖς κρίμασιν, θαυμαστος ἐν ἰσχύϊ Kal μεγα- / ς \ 3 lo / \ \ 3 - 10 λοπρεπείᾳ, ὁ σοφὸς ἐν τῷ κτίζειν καὶ συνετὸς ἐν τῷ \ Ve / ς \ a ε 7 \ Ta γενόμενα ἑδράσαι, ὁ ayabos ἐν τοῖς ὁρωμένοις Kal \ ΄- Ul > \ / > a \ > ' πιστος ἐν τοῖς πεποιθόσιν ἐπὶ O€, EAEHMON KAI OIKTIP- » eA \ 3 ᾿ ς ΄σ \ \ ὃ ’ \ MON, ἄφες ἡμῖν τὰς ἀνομίας ἡμῶν καὶ τας αδικίας Kal \ / \ / Ta παραπτώματα Kat πλημμελείας. A ’ ~ pn λογισὴ πᾶσαν / / \ ~ 3 > / 15 ἁμαρτίαν δούλων σον καὶ παιδισκῶν, ἀλλα καθαρισον 12 πιστὸς] mitis (benignus), probably χρηστός, S. purifica S. See below. in Thy creative and sustaining en- ergy, beneficent and stedfast to them that put their trust in Thee, merciful and full of compassion, forgive us all our offences. Reckon not every sin against Thy servants: but purify us with Thy truth and direct our steps in holiness. Make Thy face to shine upon us, and protect us with Thy mighty hand and Thine out- stretched arm from them that hate us. Give peace to us and to all the inhabitants of the earth, as Thou gavest to our fathers when they called upon Thee’. 6. Sv τὴν ἀέναον «.t.r.| The main part of this sentence is borrowed in A post. Const. viii. 22 (quoted above on ὃ 59 τὸν ἀριθμόν x.7.A.). Comp. Wisd. vii. 17 εἰδέναι σύστασιν κόσμου καὶ ἐνέργειαν στοιχείων. διὰ τῶν ἐνεργουμένων κ.τ.λ.] 1. 6. ‘didstreveal the inherent constitution of the world by the succession of external events’; comp. Rom. i. 20, The word φανεροποιεῖν is late and somewhat rare. 8. ὁ πιστὸς κιτιλ.}] Deut. vii. 9 Θεὸς πιστὸς ὁ φυλάσσων διαθήκην... εἰς χιλίας γενεάς. 11. ἑδράσαι] Comp. Prov. viii. 25 πρὸ Tov Opn ἑδρασθῆναι. ὁ ἀγαθὸς κ-τ.λ.} i.e. ‘He is benefi- cent where His operations can be 15 καθάρισον] καθαρεῖς C; seen, and He is trustworthy where faith takes the place of sight’, The contrast here is between the things which are actually seen and the things which are taken on trust; comp. Heb. xi. I ἔστιν. δὲ πίστις... πραγμάτων ἔλεγχος οὐ βλεπομένων. For ὁρωμένοις Hilgenfeld has épo- μένοις; Harnack and Gebhardt read σωζομένοις, the latter having previous- ly conjectured ὡρισμένοις (Zettschr. f. Kirchengesch. τ. p. 307); Zahn pro- poses oavovpevors (GOtt. Gel. Anz.1876, p. 1417). There is no sufficient rea- son however for questioning the text. The idea, and in part the lan- guage, is taken from Wisd. xiii. 1, ἐκ τῶν ὁρωμένων ἀγαθῶν οὐκ ἴσχυσαν εἰδέναι τὸν ὄντα οὔτε τοῖς ἔργοις προ- σχόντες ἐπέγνωσαν τὸν τεχνίτην. The language in the latter part of the sentence is suggested by Ecclus. ii. 10 sq. τίς ἐνεπίστευσε Κυρίῳ καὶ κατῃσχύνθη ;...διότι οἰκτίρμων καὶ ἐλεή- μων ὁ Κύριος, καὶ ἀφίησιν ἁμαρτίας. 12. ἐλεῆμον κιτ.λ.] A very frequent combination of epithets in the 1ΧΧ. 15. καθάρισον)] This is perhaps the simplest emendation of καθαρεῖς, the reading of the MS, which cannot stand; καθάρισον having been written καθάρεισον, and the two last letters having dropped out. Otherwise we might read καθάρῃς. Bryennios, Hil- 292 THE EPISTLE OF CLEMENT [Lx ἡμᾶς TOV καθαρισμὸν τῆς σῆς ἀληθείας, καὶ κἀτεύθγνον τὰ AMaBHMaTaA ἡμῶν ἐν δοιότητι καὶ δικαιοσύνη καὶ ἁπλότητι κἀρλίδο πορεΥύεοθδι καὶ ποιεῖν τὰ κἀλὰ Kal εὐάρεοτὰ ἐνώπιόν σον καὶ ἐνώπιον τῶν ἡμῶν. ἡμᾶς εἰς ἀγαθὰ ἐν εἰρήνη; εἰς τὸ σκεπασθῆναι ἡμᾶς TH ἀρχόντων 7 , > ' \ ' ’ 3. 42 Val, δέσποτα, ἐπίφάνον τὸ πρόσωπόν COY ἐφ 5 ’ a a \ ~ \ / χειρί coy TH Kpataid καὶ ῥυσθῆναι ἀπὸ πάσης apap- τίας τῷ Bpayioni coy τῷ ὑψηλῷ: καὶ ῥῦσαι ἡμάς 2 καὶ δικαιοσύνῃ καὶ ἁπλότητι] om. C; restored by Bensly from S, which has e¢ in justitia et in simplicitate. The omission is due to homeeoteleuton. I have not inserted the prepositions, because it is a common practice of S to repeat them, where they are not repeated in the Greek; see p. 230. 6 ἐν εἰρήνῃ] pacis S; but this is probably due to an error of Syriac transcription, since a single letter (7 for 3) would make the difference. 12 ὁσίως] S; om. C. This use of the adverb is characteristic of Clement; otherwise I should have hesitated to introduce it on such authority. ὥστε σώζεσθαι ἡμᾶς] om. C S; see below. genfeld, and Gebhardt tacitly retain καθαρεῖς. For the expression comp. Num. xiv. 18 καθαρισμῷ οὐ καθαριεῖ τὸν ἔνοχον, quoted by Bryennios. I. τῆς ons ἀληθείας) See John xvii. 17 ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ KT Nas, LOUD, παν 2. κατεύθυνον «-r.A.| Ps. xxxix (xl). 3 κατεύθυνε τὰ διαβήματά pov, CXViil (cxix). 133 τὰ διαβήματά μου κατεύθυ- νον κατὰ τὸ λόγιόν gov. The phrase κατευθύνειν τὰ διαβήματα occurs also 5: πα e210 Μα). 2.52. τον eo 4: The word διαβήματα, ‘steps’, is rare, except in the LXX and writers influ- enced by it. 2. ἐν ὁσιότητι κιτ.λ.] 1 Kingsix. 4 σὺ ἐὰν πορευθῇς ἐνώπιον ἐμοῦ, καθὼς ἐπορεύθη Δαυεὶδ, ἐν ὁσιότητι καρδίας. 3. ποιεῖν, κα λ Deut. xiil. 18 ποιεῖν TO καλὸν Kal TO ἀρεστὸν ἐναντίον Κυρίου τοῦ Θεοῦ σου: comp. 22, vi. 18, xi. 25, 25, Xx1.'0; 5. ἐπίφανον] Ps. Ixvi (Ixvii.) 1 ἐπιφάναι TO πρόσωπον αὐτοῦ ἐφ᾽ ἡμᾶς: comp. 20. xxx (xxxi). 18, Ixxix (Ixxx). 3, 7) 19, Cxvili (cxix). 135. See also Liturg. D, Marc. p. 15. 6. εἰς ἀγαθά] See Jer. xxi. 10 ἐστήρικα TO πρόσωπόν pov ἐπὶ τὴν πόλιν..«.οὐκ εἰς ἀγαθά ; comp. Amos ix. 4, Jer. xxiv. 6. For εἰς ἀγαθὰ see also Gen..1. 20, Deut. xxx. τον εἰς Comp. Liturg. D. Facob. p. 63 μνήσθητι... «πάντων eis ἀγαθόν. σκεπασθῆναι) For this connexion of σκεπάζειν comp. Is. li. 16 ὑπὸ τὴν σκιὰν τῆς χειρός pov σκεπάσω σε (comp. Wisd. v. 17, xix. 8), Deut. XXXxllil, 27 σκεπάσει σε .. ὑπὸ ἰσχὺν βραχιόνων ἀενάων : and for the anti- thetical χειρὶ κραταιᾷ, βραχίονι ὑψηλῷ, Exod. vi. 1, Deut. iv. 34, v. 15, Vil. 10;\ix (26, ci.-2,-xxvi...8,, Jetagomae (χε κι). 23; Eizele; ax, .53;,32: 9. τῶν μισούντων x.t.A.] Comp. Justin. Afol. i. 14 (p. 61) τοὺς ἀδίκως μισοῦντας πείθειν πειρώμενοι, quoted by Harnack. II. ἐπικαλουμένων κ-τ.λ.] Ps. cxliv (cxlv). 8 πᾶσι τοῖς ἐπικαλουμένοις αὐτὸν ἐν ἀληθείᾳ. For ἐν πίστει καὶ ἀληθείᾳ Lx] TO THE CORINTHIANS. 293 Ἁ , δὸς ὁμόνοιαν καὶ > , = \ ~ ~ ΄ ~ το εἰρήνην ἡμῖν TE καὶ πᾶσιν τοῖς κατοικοῦσιν THY γῆν, \ - , ~ / ἀπο τῶν μισούντων ἡμᾶς ἀδίκως. \ ᾽ - / 4: > ' καθὼς ἔδωκας τοῖς πατράαιν ἡμῶν, ἐπικαλογμένων σε > ~ e / > ͵ ᾿ > ͵ ε΄ / e ~~ αὐτῶν ὁσίως EN πίοτει κἀὶ ἀληθείᾳ, [ὥστε σωζεσθαι ἡμάς] ε , / ~ / \ , ὑπηκόους γινομένους TW παντοκράτορι καὶ παναρέτῳ ’ / ~ sf \ ’ ΄ OVOMATL σου, τοῖς TE ἀρχουσιν καὶ ἡγουμένοις ἡμῶν Σ \ ~ = I5émt τῆς “γῆς. S renders εὐ in veritate obedientes fuerunt nomini tuo etc., thus connecting καὶ ἐν ἀληθείᾳ with the following clause. 13 παντοκράτορε καὶ mavapérw] The words are transposed in S, but this does not imply any different Greek text: see above, p. 239. Also mavapéry is translated as if ἐντίμῳ, NPD (see § 3). But a single letter would make the difference, sup excellenti, Elsewhere 23 IN" is the translation of ravdperos (see §§ 1, 2, 45, 57); and the translator might here consider himself excused from the repetition of παν- which occurs in both words. See also on παναγίῳ above, § 58. comp. 1 Tim. ii. 7. 13. ὑπηκόους «7.X.] This might be a loose accusative, referring to the datives ἡμῖν τε καὶ πᾶσιν «.t.d.; comp. Ephes. i. 17, 18 δώῃ vpiv πνεῦμα σοφίας....... πεφωτισμένους τοὺς ὀφθαλμοὺς x.7.A., ActS xxvi. 3 ἐπὶ σοῦ μέλλων σήμερον ἀπολογεῖσθαι, μάλιστα γνώστην ὄντα σε κιτ.λ.,) and see Winer ὃ xxxiii. p. 290, § Ikxiii. ῬΡ- 709 sq., 716, Kiihner 11. p. 667 sq. But a double transition, πατράσιν, ἐπικαλουμένων, γενομένους, would be very harsh; and for reasons which are stated in the introduction (p. 247 sq.), I cannot doubt that some words have dropped out, such as I have inserted. Bryennios supphes καὶ σῶσον ἡμᾶς ; Gebhardt reads ὑπηκόοις γενομένοις; and Hilgenfeld alters the whole sentence. παντοκράτορι) So Hermas V2s. iii. 3 τῷ ῥήματι τοῦ παντοκράτορος καὶ év- δόξου ὀνόματος. At first it had occurred to me to read παντοκρατορικῷ, as it occurred to Gebhardt, and as Hilgen- feld actually reads; comp. ὃ 8 τῷ παντοκρατορικῷ βουλήματι αὐτοῦ. The omission οὗ -κῷ before καὶ would be easily explained, especially as the archetypal MS is shown to have been mutilated in this neighbourhood. But the parallel passage from Hermas quite justifies the reading of the MS. In the LXX παντοκράτωρ seems to be always applied directly to God either as an epithet of Θεὸς or Κύριος, or independently ; and so in Clement himself, inscr., 2, 32. ‘But the sense of τὸ ὄνομα, as almost an equivalent to ὁ Θεὸς (see [Clem, Rom.] ii. § 13, and the note on Ign. Ephes. 3), explains the excep- tional usage here and in Hermas. παναρέτῳ x,t-A.] For this expression comp. ὃ 45, and for the word πανάρε- τος the note on § I. 14. τοῖς τε ἄρχουσιν κιτ.λ] The punctuation, which I have adopted, was suggested to me by Dr Hort. It accords with the preceding words εὐάρεστα ἐνώπιόν σου καὶ ἐνώπιον τῶν ἀρχόντων ἡμῶν : it disposes of the superfluous αὐτοῖς (see however ὃ 21, note): and it throws Σύ into its proper position of prominence; e. g. 294. THE. EPISTLE OF CLEMENT LXI. (Ci, δέσποτα, ἔδωκας τὴν ἐξουσίαν τῆς βα- / » ~ \ ~ ~ \ 5 , σιλείας αὐτοῖς διὰ τοῦ μεγαλοπρεποῦς Kat ἀνεκδιηγή- , > \ γ > \ TOU κράτους σου, εἰς TO γινωσκοντας ἡμᾶς THY ὑπὸ n 2 =~ i lf \ \ € / σοῦ αὐτοῖς δεδομένην δόξαν καὶ τιμὴν ὑποτάσσεσθαι 3 ~ \ 9 ’ ΄σ / 7 - / αὐτοῖς, μηδὲν ἐναντιουμένους τῷ θελήματί σον" ois δὸς, 7 7 Ss) a7. ’ , 3 \ Κύριε, ὑγιείαν, εἰρήνην, ὁμόνοιαν, εὐστάθειαν, εἰς TO / \ a! \ “- , ~ 7 διέπειν αὐτοὺς τὴν ὑπὸ σοῦ δεδομένην αὐτοῖς ἡγεμονίαν Ε] / A "4 , Ε] , vant ἀπροσκόπως. σὺ γάρ, δέσποτα ἐπουράνιε, βασιλεῦ Lon ay, 7 ~ “- GN 3 / / \ τῶν αἰώνων, δίδως τοῖς υἱοῖς τῶν ἀνθρώπων δόξαν Kat \ \ 3 , ~ \ a ~ , τιμὴν Kat ἐξουσίαν τῶν ἐπὶ τῆς γῆς ὑπαρχοντων" σύ, 5 50s] precamur ut des S. lexi: § 60 Σὺ τὴν ἀέναον x.t.A. and § 61 just below, Σὺ γάρ, δέσποτα k.t.X. See Athenag. Suffl. 1 εὐσεβέστατα διακειμένους καὶ δικαιότατα πρός τε TO θεῖον καὶ τὴν ὑμετέραν βασιλείαν ; comp. Theoph. ad AufZol. 1. 11, who quotes Prov. xxiv. 21 Τίμα, υἱὲ, Θεὸν καὶ βασιλέα x.t.A. The previous edi- tors have all connected the words τοῖς Te ἄρχουσιν κατ.λ. with the follow- ing sentence, as apparently does C. LXI. ‘To our earthly rulers, Ὁ Lord, Thou hast given the power, that we may render them due obe- dience in entire submission to Thy will. Therefore grant them health, peace, stability. For Thou, O Sovereign of heaven and King of Eternity, givest honourand authority to the sons of men upon earth. So guide their counsels, that they may administer well the power thus entrusted to them, and may obtain Thy favour. O Thou, who alone art able to do this and far more than this, we praise thee through our High-Priest Jesus Christ, through whom be glory unto Thee for ever’. I. τῆς βασιλείας] ‘of the sove- vecgnty’, i.e. ‘of the secular power’. For the genitive comp. Dan. xi. 20 πράσσων δόξαν βασιλείας, 26. 21 ἔδω- κεν ἐπ᾽ αὐτὸν δόξαν βασιλείας. The βασιλεία is the secular as contrasted with the spiritual power; and, as such, it is frequently opposed to iepo- atm, 6.5. Afost. Const. li. 34 ὅσῳ Ψυχὴ σώματος κρείττων, τοσούτῳ ἱερωσύνη βασελείας (comp. vi. 2), Zest. Duod. Patr. Jud. 21. 4. ὑποτάσσεσθαι αὐτοῖς k.T.X.] See I Pet. i. 13, 15 vJmordynre πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν Κύριον... ὅτι οὕτως ἐστὶν τὸ θέλημα τοῦ Θεοῦ; comp. Rom. xiii. 2 ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ Θεοῦ Statayn ἀν- θέστηκεν. 5. δὸς κιτιλ.] In accordance with the Apostolic injunctions, Rom. ΧΙ. α 5: ie came a et. τὸ 5 sq.: comp. Wisd. vi. 1 sq. See also Polyc. PAz. 12. For other passages in early Christian writers relating to prayers for temporal rulers, see Bingham Azz. xiii. 10. 5, Harnack Christl. Gemeindegottesd. p. 218 sq. (Justin Martyr), p.378 sq. (Tertullian). The Apologists naturally lay stress on the practice, as an answer to the charge of sedition. Lxi] TO THE CORINTHIANS. 295 7 ’ \ A ΄- \ \ Κύριε, διεύθυνον τὴν βουλὴν αὐτῶν κατὰ TO καλὸν καὶ 49 ἢ > , « , 3 εὐάρεστον ἐνωπιὸν σου, ὅπως διέποντες ἐν εἰρήνη καὶ ‘ oh > ΄σ \ ς \ ~ 5 ΄ AN / 9 πραὔτητι εὐσεβῶς τὴν ὑπὸ σοῦ αὐτοῖς δεδομένην ἐξου- / e/ / 4 σιαν ἵλεω σου τυγχανωσιν. ς / a ~ O μόνος δυνατὸς ποιῆσαι 4. \ > \ ΄σ > τι ταῦτα καὶ περισσότερα ἀγαθὰ pe ἡμῶν, col ἐξομο- 7 \ ~ 3 / \ ἕν λογούμεθα διὰ τοῦ ἀρχιερέως καὶ προστάτου τῶν ψυχῶν ἡμῶν ᾿Ιησοῦ Χριστοῦ, δι’ οὗ σοι ἡ δόξα καὶ ς 7 \ ~~ \ \ ΄- ἢ μεγαλωσύνη καὶ νῦν Kal εἰς γενεὰν γενεῶν Kal εἰς \ 7A ~ ’ τοὺς αἰῶνας τῶν αἰώνων. Χ11. > Pd ἀμήν. \ ~ > / ΄σ ΄ Flept μὲν τῶν ἀνηκόντων τῆ θρησκείᾳ ἡμῶν, 14 ἵλεώ σου τυγχάνωσιν] tranquille compotes fiant auxilit quod (est) a te 8, obviously a paraphrase. 6. εὐστάθειαν] ‘stability’, “ tran- guiliity’, comp. ὃ 65 (59). The word may mean either ‘firmness, steadi- ness’ asamoral quality, or ‘ stability’ as a material result. The latter seems to be intended here: comp. 2 Macc. xiv. 6 οὐκ ἐῶντες τὴν βασιλείαν εὐστα- θείας τυχεῖν, Wisd. vi. 26 βασιλεὺς φρόνιμος εὐστάθεια δήμου. 8. ἀπροσκόπως)] ‘without stum- bling’, " without any gar or collision’ ; as ὃ 20 τὴν λειτουργίαν αὐτῶν ἀπροσ- κόπως ἐπιτελοῦσιν. βασιλεῦ τῶν αἰώνων] The phrase occurs only τ Tim. i. 17 in the N.T., and as ἃ v.l. in Rev. xv. 3; but it is found in the Lxx, Tobit xiii. 6, 10; see also Liturg. D. Fac. Pp. 59% Comp. ὃ 35 πατὴρ τῶν αἰώνων, § 55 Θεὸς τῶν αἰώνων. Here the Eternal King is tacitly contrasted with the temporary kings, the βασιλεὺς τῶν αἰώνων with the βασιλεῖς τοῦ αἰῶνος τούτου (comp. Ign. Row. 6). 11. διεύθυνον) As above ὃ 20. Other- wise it is not a common word, and does not apparently occur at all in the LXxX or N.T. 15. ped ἡμῶν] As Luke i. 72 ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν, 2b. χ. 37, and so probably Acts xiv. 27, xv. 4; comp. Ps, cxviii (cxix). 65 χρηστότητα ἐποίησας μετὰ Tov δούλου σου. Itis the Hebraism BY Ny. 16. ἀρχιερέως k.t.A.] See the note on ὃ 36. 17. ἡ δόξα κιτ.λ.] See the note on § 20. It is a favourite form of dox- ology in Clement. 18. εἰς γενεὰν γενεῶν] i.e. ‘the generation which comprises all the generations’; as Ps. ci (cii). 24 ἐν γενεᾷ γενεῶν Ta ἔτη σου : comp. Ephes. 111. 21 τοῦ αἰῶνος τῶν αἰώνων. This is a rare mode of expression, the com- moner forms being εἰς γενεὰς γενεῶν or εἰς γενεὰν καὶ γενεὰν, which are quite different in meaning. LXII. ‘Enough has been said by us however concerning the things pertaining to our religion and neces- sary for a virtuous life. For we have left no point untouched concerning faith and repentance and the like, reminding you that ye ought in all righteousness to pay your thanks- giving to God, living in harmony and peace and love; like as our fathers behaved with all humility towards God and towards all men. THE EPISTLE OF CLEMENT [LXII 296 A ~ > , > ’ , 's ~ , καὶ τῶν ὠφελιμωτάτων εἰς ἐνάρετον βίον τοῖς θέλουσιν > ”~ \ / , \ , > ΄“ εὐσεβῶς καὶ δικαίως διευθύνειν [τὴν πορείαν αὐτῶν], \ \ περί ‘yap , \ ,ὔ \ > ’ πίστεως καὶ μετανοίας καὶ γνησίας dyamns καὶ ἐγ- ε lon , =~ af > 7 ἱκανῶς ἐπεστείλαμεν ὑμῖν, ἀνδρες ἀδελφοί. , 3 ’ \ ε ~~ , Ie κρατείας Kal σωφροσύνης Kat ὑπομονῆς πάντα τόπον 5 3 , € / ~ δι es > ἐψηλαφήσαμεν, ὑπομιμνήσκοντες δεῖν ὑμᾶς ἐν δικαιο- I \ 3 / \ / “-“ ΙΑ σύνη καὶ ἀληθείᾳ καὶ μακροθυμίᾳ τῷ παντοκράτορι ~ PN A 3 ~ ~ 3 ,ὔ » Θεῷ ὁσίως εὐαρεστεῖν, ὁμονοοῦντας ἀμνήσικάκως ἐν 1 καὶ] 5; om. C. The clause is translated in S ‘et de iis (rebus) scilicet (13) que in ea (religione), que maxime utiles sunt illis qui volunt dirigere vitam (con- versationem) excellentie et pietatis et juste, as if the translator had read τῶν ὠφελι- μωτάτων δὴ (2) ἐν αὐτῇ ἐνάρετον...διευθύνειν. At all events he must have had a text which a corrector had emended by striking out or altering eis, so as to govern βίον by διευθύνειν : see above pp. 246, 247. In the Syriac we should probably read NIVDWA for NVVDW, ie. zz pietate (=evoeBuws) for et pretatis. 2 τὴν πορείαν αὐτῶν] om. C S: see below. 4 ἐγκρατείας] NM Y by super continentia (as if ὑπὲρ ἐγκρατείας) S, for another preposition (20> dz) has been used before for περί. Perhaps however the insertion of a different preposition is a mere rhetorical device of the translator ; or 2) may bean accidental repetition of the first syllable of the following word, as the Syriac forms of the letters would suggest. And we have done this with the more pleasure, because we knew that we were speaking to faithful men, who had made a diligent study of God’s oracles’. 20. τῶν ἀνηκόντων] With a dative as in § 35; see the note on Ign. Philad. 1. It has a different con- struction, ἀνήκειν eis, in ὃ 45. See the note there. τῇ θρησκείᾳ ἡμῶν] Comp. ὃ 45 τῶν θρησκευόντων τὴν μεγαλοπρεπῆ καὶ ἔνδοξον θρησκείαν τοῦ ὑψίστου. This passage explains the force of the words here: ‘that befit men who serve the one true God’. I. evaperov] See the note on Ign. Philad. 1. 2. διευθύνενΙ]) The MS is ob- viously defective here; and we must supply some such words as τὴν πορείαν αὐτῶν (see § 48), or τὰ διαβή- ματα (§ 60), or perhaps with Bryen- nios τὴν βουλὴν αὐτῶν (§ 61). See the introduction, p. 247 sq. 3. ἱκανῶς ἐπεστείλαμεν] Bryennios has called attention to the similarity of language used by Irenzeus, when describing this epistle, iii. 3. 3 ἐπὶ τούτου οὖν τοῦ Κλήμεντος, στάσεως οὐκ ὀλίγης τοῖς ἐν Κορίνθῳ γενομένης ἀδελφοῖς, ἐπέστειλεν ἡ ἐν Ῥώμῃ. ἐκ- κλησία ἱκανωτάτην γραφὴν τοῖς Κο- ρινθίοις. 5. πάντα τόπον κιτ.λ.)] Swe have handled every topic’; Bryennios adds. by way of explanation, μάλιστα δὲ τῶν ἁγίων γραφῶν, thus taking πάντα ro- mov to mean ‘every passage’; and so it is rendered in the Syriac Ver- sion, ‘place of Scripture’. In this sense tomes occurs above in the ex- Lx11] TO THE CORINTHIANS. 297 , 4 , \ - 5 , \ ἀγάπη καὶ εἰρήνη μετὰ ἐκτενοῦς ἐπιεικείας, καθὼς Kal / , ΄σ , το οἱ προδεδηλωμένοι πατέρες ἡμῶν εὐηρέστησαν ταπει- ΄σ \ \ \ 4 \ \ \ / νοφρονοῦντες Ta πρὸς Tov πατέρα καὶ Θεὸν καὶ κτίσ- ΄σ , καὶ ταῦτα τοσούτω « ε , > \ sf / ἥδιον ὑπεμνήσαμεν, ἐπειδὴ σαφώς ἤδειμεν γράφειν ΄σ΄ , ~ \ ’ ἡμᾶς ἀνδράσιν πιστοῖς καὶ ἐλλογιμωτάτοις καὶ ἐγκε- \ \ , , Τὴν Kal στρος WAVTAS ἀνθρωπους. ’ \ / ΄σ 7 ΄ ~ 15 kupoow εἰς Ta λόγια τῆς παιδείας TOU Θεοῦ. - We cannot safely infer a different Greek text. 5 τόπον] add. scripture 8. 8 εὐαρεστεῖν] S; εὐχαριστεῖν C. See the same confusion above, § 41. The reading of S was anticipated by Hilg. and Gebh. 9 καθὼς καὶ] καθὼς (om. καὶ) 5. τι Θεὸν καὶ κτίστην] universi creatorem Deum (Θεὸν παγκτίστην τ) S; comp. § 19. 12 πρὸς] S; om, C. The authority of S in such acase is valueless in itself (see p. 239), but the preposition seems to be required here. 13 ἥδιον] ἢ Oe? ὧν S, which translates the clause, δ hec tanto sint (crunt) per ea gue monuimus. The translator has had a corrupt text and has translated it word for word, regardless of sense. ἐπειδὴ σαφῶς ἤδειμεν γράφειν] guia scilicet manifeste est tis; oportuit enim certe (μὲν) ut scriberemus S, 1.6. ἐπεὶ δὴ σαφῶς ἢ" δεῖ (or ἔδει) μὲν γὰρ γράφειν κιτιλ. Again a corrupt reading, or rather a false division of the words, has been translated al- most verdatim. For the facility with which ydp might be omitted or inserted before γράφω, see Ign. Rom. 7. pression ἐν ἑτέρῳ τόπῳ, 88 8, 29, 46. But this meaning does not seem at all natural here, where the word is used absolutely. For τόπος ‘a topic, argument’, comp. e.g. Epict. Déss. i. 7. 4 ἐπίσκεψίν τινα ποιητέον τῶν τόπων τούτων, il. 17. 31 ὅταν τοῦτον ἐκπονήσῃ.--.τὸν τόπον, and see other references in Schweighzeuser’s index to Epictetus, s.v. For ψηλαφᾶν comp. e.g. Polyb. viii. 18. 4 πᾶσαν ἐπίνοιαν ἐψηλάφα. 8. εὐαρεστεῖν] Doubtless the cor- rect reading, as it explains the sub- sequent εὐηρέστησαν. For another example of the confusion of evapec- rev, εὐχαριστεῖν, in the authorities, see § 41. ἀμνησικάκως} See ὃ 2 ἀμνησίκακοι (with the note). This word involves an appeal to the sufferers from the 14 €AXNoytwraros] doctis 8. schisms, who are bidden to harbour no grudge. 9. pera ἐκτενοῦς κιτιλ.] See the note on § 58, where the same ex- pression occurs. 10. of προδεδηλωμένοι κ-τ.λ.] See §§ 17, 18, 19; comp. also ὃ 30 ἐδόθη [ἡ μαρτυρία] rots πάτρασιν ἡμῶν τοῖς δικαίοις, and ὃ 31 ἀνατυλίξωμεν τὰ ἀπ᾿ ἀρχῆς γενόμενα" τίνος χάριν ηὐ- λογήθη ὁ πατὴρ ἡμῶν "ABpadp; x.T.A. For this use οὗ πατέρες in speaking of Jewish worthies, see the note on δ 4. 14. ἐλλογιμωτάτοις)] See the note on ὃ 58 ἐλλόγιμος. ἐγκεκύφοσιν] Comp. § 53 καλῶς ἐπίστασθε τὰς ἱερὰς γραφάς, ἀγαπητοί, καὶ ἐγκεκύφατε εἰς τὰ λόγια τοῦ Θεοῦ, with the note. For the word ἐγκύτ- rew see the note on § 4o. 298 ΠΧ111. Θεμιτὸν οὖν THE EPISTLE OF CLEMENT [LXIII ~ , ἐστιν τοῖς τοιούτοις καὶ , ε / f e a \ τοσούτοις ὑποδείγμασιν προσελθόντας ὑποθεῖναι Tov 7 \ \ ~ e ΄σ , r τραχήλον καὶ TOY τῆς ὑπακοῆς τόπον ἀναπληρώσαντας a ~ e 7 3 = a ~ προσκλιθῆναι TOLS υπαρχουσίιν αρχήγοις τῶν ψυχῶν ΄- « / πὸ 72 7 \ A ἡμῶν, ὅπως HOVYATAVTES τῆς ματαίας στάσεως ETL τον 5 2 ὑποθεῖναι τὸν τράχηλον] txclinemus collum nostrum et obediamus 3. 3 ava- πληρώσανταξ.. -ἡμῶν] tmplentes tnclinemus illis qui sunt duces animarum nostrarum LXIII. ‘We ought therefore to regard so many great examples, and to bow the neck in submission; that laying aside all strife we may reach our destined goal. Ye will make us happy indeed, if ye obey and cease from your dissensions in ac- cordance with our exhortation to peace. Andwe have sent to you faith- ful men who have lived among us unblameably from youth to old age, to be witnesses between us and you. This we have done, to show you how great is our anxiety that peace may be speedily restored among you’. I. Θεμιτόν] The use of this word seems to be extremely rare, except with a negative, ov θεμιτόν (e. g. Tobit ii. 13) or ἀθέμιτον (see below). τοῖς τοιούτοις K.T.A.] § 46 Τοιούτοις οὖν ὑποδείγμασιν κολληθῆναι Kal ἡμᾶς δεῖ κιτιλ. For τοιούτοις καὶ τοσούτοις comp. § 19. 2. προσελθόντας] ‘having acceded to, attended to, assented to, studied’, as in § 33; comp. 1 Tim, vi. 3 εἴ τις ἑτεροδιδασκαλεῖ Kal μὴ προσέρχεται ὑγιαίνουσιν λόγοις. So we find προσ- έρχεσθαι ἀρετῇ ‘to apply oneself to virtue’, Philo de Migr. Abr. 56 (I. p. 449); προσέρχεσθαι τοῖς νόμοις ‘to study the laws’, Diod. i. 95; προσέρχεσθαι τῇ σοφίᾳ, τῇ φιλοσοφίᾳ, ‘to become a follower of wisdom, of philosophy’, Philostr. Vz#z 42. i. 2 (p. 2), i, 18 (p. 50), comp. ΠΩΣ Ecclus. vi. 26 6 προσελθὼν αὐτῇ (i.e. τῇ σοφίᾳ) ; προσέρχεσθαι φόβῳ Κυρίου ‘to give heed to the fear of the Lord’, LxxX Ecclus. i. 30; προσέρχεσθαι py- devi τῶν εἰρημένων Philo de Gig. 9 (1. p. 267); προσέρχεσθαι τῷ λόγῳ, Orig. c. Cels. iii. 48. These senses are derived ultimately from the idea of ‘approaching’ a person as a disci- ple’; eg. Xen. Mem. i. 2. 47 ὧνπερ ἕνεκεν καὶ Σωκράτει προσῆλθον. ὑποθεῖναι τὸν τράχηλον] ‘ submit your neck’, 1.e ‘to the yoke’; comp. Ecclus. li. 26 τὸν τράχηλον ὑμῶν ὑπόθετε ὑπὸ ζυγόν (comp. 20. vi. 2.4. 95). Epictets | Daan avin 077 παρέδωκας σαυτὸν δοῦλον, ὑπέθηκας τὸν τράχηλον. So too Acts xv. 10 ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον. The expression is used in a different sense in Rom. xvi. 4 ὑπὲρ τῆς ψυχῆς μου Tov ἑαυτῶν τράχηλον ὑπέθη καν, where it means ‘laid their neck on the block’, not ‘ pledged their lives’, as Wetstein and others take it. 3. ἀναπληρώσαντας τόπον] “10 oc- cupy the place’,‘ fulfil the function’ ; comp. I Cor. xiv. 16 ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, where the choice of this elaborate expression is probably a studied paradox. to bring out the honourable character of a private station; τόπος denoting official position or dignity (see above, § 40, and the note on Ign. Polyc. 1), while ἰδιώτης implies the opposite of. this. So too here the object may be to enhance the important /vzction of obedience. See Clem. Hom. iii. Lx] TO THE CORINTHIANS. 299 £ / - τὰς > 3 ABA \ , λ , προκείμενον ἡμῖν ἐν ἀληθείᾳ σκοπὸν δίχα παντὸς μώμου καταντήσωμεν. \ \ 3 CAs χαρὰν yap καὶ ἀγαλλίασιν ἡμῖν παρέ- \ / / a - ~ ἕξετε, ἐὰν ὑπήκοοι γενόμενοι τοῖς UP ἡμῶν γεγραμμένοις \ “- ay / 2 r \ 2. 7 ΄σ διὰ τοῦ ἁγίου πνεύματος ἐκκόψητε τὴν ἀθέμιτον τοῦ 5; ἀναπληρώσαι C, omitting all the other words. χάσαντες] guiescentes et tranguilli ὃ. Nacw] add. magnam ὃ. 60 τὸν ἐμὸν ἀναπληροῦντα τόπον, and comp. Joseph. .5. F. ν. 2. 5 στρατιώ- του τάξιν ἀποπληροῦντα. 4. προσκλιθῆναι x.t.A.] These words are wanting in the Greek Ms, and I have restored them by retranslation from the Syriac: see the critical note. The true Jartisan- ship is here tacitly contrasted with the false; the rightful Zeaders with the wrongful. The language is ex- plained by what has gone before; § 14 μυσεροῦ ζήλους ἀρχηγοῖς ἐξα- κολουθεῖν, ὃ 51 ἐκεῖνοι οἵτινες ἀρχηγοὶ τῆς στάσεως καὶ διχοστασίας ἐγενήθη- σαν, ὃ 47 διὰ τὸ καὶ τότε προσκλίσεις ὑμᾶς πεποιῆσθαι .... προσεκλίθητε γὰρ κιτιλ., § 50 ἵνα ἐν ἀγάπῃ εὑρεθῶμεν δίχα προσκλίσεως ἀνθρωπίνης ἄμωμοι (Comp. § 21 μὴ κατὰ προσκλίσεις). The com- mand to choose the right partisan- ships here has a parallel in § 45 φιλόνεικοι ἔστε...περὶ τῶν ἀνηκόντων εἰς σωτηρίαν (see the note). The Syriac is pmmt pond jon }NWHIT δ) 2 12. For 9 ἼΠ2 I cannot think of any word so probable as προσκλιθῆναι, since J27 is a common translation of κλίνειν, and in ὃ 21 προσκλίσεις is rendered SENT NN13°39; though προσκλίνεσθαι, πρόσκλισις, are rendered otherwise, but variously, in δὲ 47, 50, Acts v. 36, 1 Tim. v.21. On the other hand S273 ‘ductores’ might be variously rendered. It most commonly represents 6 ἡγούμενος (§§ 1, 32, 37 in a double rendering, 55, Heb. xiii. 7, 17, 24); but elsewhere ἡγεμών, 6 μώμου] add. δ᾽ scandalo 8. See the lower note. 5 ἡσυ- 7 ἀγαλ- καθηγητής, ὁδηγός, etc., even βουλευτής. I have given ἀρχηγός, because it brings out the contrast which Cle- ment seems to have had in his mind. In §§ 14, 51, however, ἀρχηγός is ren- dered otherwise, SW’, SIU", and so commonly. 5. στάσεως] Comp. Οὔ. Hon. 1. 4 τῶν τοιούτων λογισμῶν ἡσυχάζειν. This construction follows the analogy of verbs denoting cessation, etc. (see Kihner II. p. 341 sq.). Itis un- necessary therefore to read ἡσυχασά- ons, as Gebhardt suggests. 6. σκοπόν] Comp. ὃ 6 ἐπὶ τὸν τῆς πίστεως βέβαιον δρόμον καταντήσωμεν, and § 19 ἐπαναδράμωμεν ἐπὶ τὸν ἐξ ἀρχῆς παραδεδομένον ἡμῖν τῆς εἰρήνης σκοπόν, which explains the idea in the wri- ter’s mind here. The expression itself is perhaps suggested by Heb. ΧΙ. I τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα. For σκοπόν comp. Phil. iii. 14. popov] ‘fault, defect’: see the note on μωμοσκοπηθέν ὃ 41. In the Old Testament it is always a trans- lation of D1 ‘a blemish’. 7. χαρὰν κιτ.λ.)] As in Luke i. 14 (comp. Matt. v. 12, Rev. xix. 7); see also Mart. Polyc. 18. This combi- nation of words χαρὰ καὶ ἀγαλλίασις does not occur in the LXx, 9. διὰ τοῦ ἁγίου πνεύματος] See the note on ὃ 59 τοῖς ὑπ᾽ αὐτοῦ δι ἡ μῶν εἰρημένοις. Harnack takes these words with ἐκκόψητε, but this does not seem so natural, ἀθέμιτον] Acts x. 28, 1 Pet. iv. 3; 300 THE EPISTLE OF CLEMENT. [LXIII , e A 9 \ \ 4 »7 eA 9 , ζήλους ὑμῶν ὀργὴν κατὰ THY ἔντευξιν ἣν ἐποιησάμεθα \ 3 / Qe ve ik 9 10 ~ 3 ἊΣ πέρι εἰιρηνῆς Kal OMOVOLas EV Τῇ E TH ETLOTO n- Erréu- \ Nic τὴν \ \ / 3 \ , ψαμεν δὲ καὶ ἄνδρας πιστοὺς καὶ σωῴρονας, ἀπὸ νεό- , e/ , , x TNTOS ἀναστραφεντας ἕως γήρους ἀμέμπτως ἐν ἡμῖν, .« \ , δέ \ - ΄ οἵτινες καὶ μάρτυρες ἔσονται μεταξὺ ὑμῶν καὶ ἡμῶν. ~ \ / ε τοῦτο δὲ ἐποιήσαμεν ἵνα 93 σαὶ e/ ~ ~ εἰδῆτε OTL πᾶσα ἡμῖν τ / A af 3 Jak Li i ΄ φροντὶς καὶ γέγονεν καὶ ἔστιν εἰς TO ἐν τάχει ὑμᾶς εἰρηνεῦσαι. 1 ἔντευξιν] supplicationém et exhortationem 5. 3 δὲ καὶ] S; δὲ (om. καὶ C. 5. οἵτινες καὶ] S; οἵτινες (om. καὶ) C. and so too 2 Macc. vi. 5, vii. I, x. 54. I. ζήλους] See the note on § 4. ἔντευξιν] This should probably be explained of the ‘appeal’ to the Cor- inthians themselves ; see the note on [Clem. Rom.]ii. § 19. It might how- ever refer to the foregoing ‘ prayer’ to God for concord; comp.e. g.1 Tim. ΠΤ ἵν: κ' Peer, Wang. Σ. 2. 2. ἄνδρας] Claudits Ephebus and Valerius Bito, whose names are given below, § 65 (59). For the bearing of the notice here on the early history of the Roman Church, see the in- troduction p. 256 sq. 4. γήρους] So Luke i. 36 γήρει (the correct reading), and in several passages in the LXX, e.g. Ps. xci (xcil). 14 γήρει, 1 Kings xiv. 4 γήρους, Ecclus. viii. 6, etc., with more or less agreement in the principal MSS; so also Clem. Hom. 111. 43. On this form see Winer Gramm. ὃ ix. Ὁ. 73 54.» Steph. Thes. s.v., ed. Hase. Our MS has also γήρει above in ὃ 10, where A reads ynpa. αι AN ANCIENT HOMILY COMMONLY CALLED THE SECOND EPISTEE OF δὲ CLEMENT. CLEM. 20 Poe fe NIG OD Eel ΗΟ ν BY AN UNKNOWN AUTHOR. F the First Epistle of Clement is the earliest foreshadowing of a Christian liturgy, the so-called Second Epistle is the first example of a Christian homily. The newly recovered ending has set this point at rest for ever. The work is plainly not a letter, but a homily, a sermon. The speaker addresses his hearers more than once towards the close as ‘ Brothers and sisters’ (§§ 19, 20). Elsewhere he appeals to them in language which is quite explicit on the point at issue. ‘Let us not think,’ he says, ‘to give heed and believe now only, while we are being admonished by the presbyters; but likewise when we have departed home, let us remember the commandments of the Lord, ete.’ (§ 17). And again a little later he speaks still more definitely ; ‘After the God of truth, I read to you an exhortation to the end that ye may give heed to the © things which are written (i.e. to the scriptures which have just been read), so that ye may save both yourselves and him that readeth in the midst of you’ (§ 19). These words remind us of the language in which Justin, who wrote within a few years of the probable date of this homily, describes the simple services of the Christians in his time. ‘On the day called Sunday,’ he says, ‘all remaining in their several cities and districts, they come together in one place, and the memoirs of the Apostles [i.e. the Gospels, as he explains himself elsewhere] or the writings of the Prophets are read, as long as time admits. Then, when the reader has ceased, the president (ὁ προεστώς) in a discourse (διὰ λόγου) gives instruction and invites (his hearers) to the imitation of these good things. Then we all rise in a body and offer up our prayers’ (Afo/. i. 67, quoted in the notes on $19). Here then is one of these 2z0— 2 304 AN ANCIENT HOMILY exhortations, which is delivered after the ‘God of truth’ has been first heard in the scriptures'; and, this being so, the preacher was doubtless, as Justin describes him, ὁ προεστώς, the leading minister of the Church, i.e. the bishop or one of the presbyters, as the case might be. A different view indeed has been taken by Harnack. He supposes that the homily was delivered by a layman*, drawing his inference from the mention of the presbyters (in § 17 just quoted) as persons whom the preacher and his hearers alike were bound to listen to. But this language can only be regarded, I think, as an example of a very common rhetorical figure, by which the speaker places himself on a level with his audience, and of which several instances are furnished by the genuine Epistle of Clement, who again and again identifies himself with the factious brethren at Corinth (see the note on ὃ 17). On very rare occasions indeed we read of laymen preaching in the early Church ; but such concessions were only made to persons who had an exceptionally brilliant reputation, like Origen*. Asa rule, this function belonged to the chief ecclesiastical officer in the congregation. A presbyter did not preach when the bishop was present; a deacon was for the most part regarded as incompetent to preach on any occasion *. The question therefore respecting the class of writings to which this document belongs is settled beyond dispute. ‘The homiletic character of the work was suggested long ago by Grabe and others; and in my own edition I had regarded the opinion that it was a sermon or treatise 1 Exception has been taken to this expression μετὰ τὸν Θεὸν τῆς ἀληθείας. Zahn (Gott.*Gel. Anz. p. 1418) and Donaldson (Zz%eol. Rev. January, 1877, p- 46) propose λόγον for Θεὸν, while Gebhardt suggests τόνων or τόνου (TONQN or ΤΌΝΟΥ for TON@N). But it is difficult to see why our preacher should not have used this phrase, when he elsewhere in- troduces an evangelical quotation with λέγει ὁ Θεός, § 13; see the note on the passage. We do not even know whether the lesson to which he here refers was taken from the Old or the New Testa- ment. 2 See p. Ixxii, note 11, p. 138 (ed. 2). So also Hilgenfeld, p. 106 (ed. 2). 8 The objections raised in his case show that the practice was rare. Alex- ander of Jerusalem and Theoctistus of Ceesarea (Euseb. 77. Z. vi. 19), writing to Demetrius of Alexandria, defend them- selves for according this privilege to Origen, as follows; προσέθηκε δὲ τοῖς γράμμασιν, ὅτι τοῦτο οὐδέ ποτε ἠκούσθη οὐδὲ νῦν γεγένηται, τὸ παρόντων ἐπισκόπων λαϊκοὺς ὁμιλεῖν, οὐκ οἶδ᾽ ὅπως προφανῶς οὐκ ἀληθῆ λέγων. ὅπου γοῦν εὑρίσκονται οἱ ἐπιτήδειοι πρὸς τὸ ὠφελεῖν τοὺς ἀδελφοὺς, καὶ παρακαλοῦνται τῷ λαῷ προσομιλεῖν ὑπὸ τῶν ἁγίων ἐπισκόπων, ὥσπερ ἐν Λαράν- δοις Ἐὔελπις ὑπὸ Νέωνος καὶ ἐν ᾿Ικονίῳ ἸΤαυλῖνος ὑπὸ Κέλσου καὶ ἐν Συννάδοις Θεόδωρος ὑπὸ Αττικοῦ τῶν μακαρίων aded- por γίνεσθαι, ἡμᾶς δὲ μὴ εἰδέναι. 4866 Bingham. Antig. XIV. 4. 2, 4; Augusti Christl. Archdol. Vi. Pp. 315 54:» Probst Lehre τε. Gebet pp. 18 sq., 222. * , nw εἰκὸς δὲ καὶ ἐν ἄλλοις τόποις τοῦτο BY AN UNKNOWN AUTHOR. 305 rather than a letter as prima facie probable, though so long as the end was wanting this view could not be regarded as certain’. On the other hand the theory propounded by Hilgenfeld, that we had here the letter of Soter bishop of Rome to the Corinthians, mentioned by Dionysius of Corinth about A.D. 170 (see pp. 3, 174, 180), was eagerly accepted by subsequent critics and editors. In a courteous review of my edition which appeared in the Academy (July 9, 1870) Lipsius espoused this theory as probable... And still later, on the very eve of the discovery of Bryennios, Harnack in the excellent edition of the Patres Apostolici of which he is coeditor had confidently adopted Hilgenfeld’s opinion ; ‘Nullus dubito quin Hilgenfeldius verum invenerit,’ ‘ Mireris... neminem ante Hilgenfeldium verum invenisse’ (Prol. pp. xci, xcii, ed. 1). This view was highly plausible and attractive; but it was open to one objection which I pointed out as fatal to it. It did not satisfy the primary conditions of the letter mentioned by Dionysius of Corinth, which was written in the name of the whole Roman Church, whereas our author speaks in the singular throughout (p. 180 sq.). But while the newly recovered ending decides the character of the document beyond the reach of dispute, it leaves the questions of place, date, and authorship still undetermined. On all these points we are obliged to fall back on such slight indications as the homily from time to time affords. (i) As regards the //ace, Corinth seems to me still to have the highest claims to be considered. If the homily were delivered in that city, we have an explanation of two facts which are not so easily explained on any other hypothesis. First. The allusion to the athletic games, and presumably to the 1 See esp. pp. 177, 178. I call at- tention to this, because my view has been misrepresented. Thus Lipsius (Academy, July 9, 1870) says of me, ‘He holds strongly with Hilgenfeld that the docu- ment is really a letter, not a homily.’ So far from holding this view strongly, I have stated that we find in the docu- ment ‘nothing which would lead to this inference,’ and again that it ‘dears no traces of the epistolary form, though it may fossibly have been a letter’; but I did not consider that in the existing condition of the work certainty on this point was attainable, and I therefore suspended judgment. When my able reviewer goes on to say of me ‘He also agrees with Hilgenfeld in the opinion, that the epistle was composed during the persecution under Marcus Aurelius,’ he imputes to me a view directly opposed to that which I have expressed (p. 177). I think also that the reader would gather from the manner in which I am mentioned by Harnack (p. lxvi, note 2, p. Ixxy) as ‘refuting’ Grabe, that I had maintained the document to be an epistle and not a homily; though probably this was not intended. See the Addenda on Ρ- 179, 1. 32 54: 306 AN ANCIENT HOMILY Isthmian festival, is couched in language which is quite natural if addressed to Corinthians, but not so if spoken elsewhere. When the preacher refers to the crowds that ‘land’ to take part in the games (εἰς τοὺς φθαρτοὺς ἀγῶνας καταπλέουσιν, ὃ 7) without any mention of the port, we are naturally led to suppose that the homily was delivered in the neighbourhood of the place where these combatants landed. Other- wise we should expect εἰς τὸν ᾿Ισθμόν, or eis Κόρινθον, or some explana- tory addition of the kind’. Secondly. This hypothesis alone satisfactorily explains the dissemi- nation and reputed authorship of the document. It was early attached to the Epistle of Clement in the mss (see p. 247) and came ultimately to be attributed to the same author. How did this happen? ‘The First Epistle was read from time to time in the Church of Corinth, as we know. This homily was first preached, if my view be correct, to these same Corinthians; it was not an exfempore address, but was delivered from a manuscript ?; it was considered of sufficient value to be carefully pre- served ; and (as we may venture to suppose) it was read publicly to the Christian congregation at Corinth from time to time, like the genuine Epistle of Clement. The fact that these Corinthians took for public 1 Thus in Plat. Luthyd.297C νεωστί, ἐκώλυον; comp. Photius B7b/. 121. At μοι δοκεῖν, καταπεπλεὺυκότι, Where the word is used absolutely, we naturally under- stand the place in which the speaker is at the time. 2 § 19 μετὰ τὸν Θεὸν τῆς ἀληθείας dva- γινώσκω ὑμῖν ἔντευξιν εἰς τὸ προσέχειν τοῖς “γεγραμμένοις, ἵνα καὶ ἑαυτοὺς σώσητε καὶ τὸν ἀναγινώσκοντα ἐν ὑμῖν. It is possible however, that the homily was originally delivered extemfpore and taken down by short-hand writers (ταχυγράφοι, notarii), and that the references to the reader were introduced afterwards when it was read in the Church as a homily. The employment of short-hand writers was frequent. We read of discourses of Origen taken down in this way (Euseb. LT EL. ils 28) occasion (Coe. in Loann. vi. Preef., Iv. p- ror) excuses himself for not having gone on with his work by the fact that the ‘customary short-hand writers’ were and Origen himself on one not there, καὶ οἱ συνήθεις δὲ ταχυγράφοι μὴ παρόντες τοῦ ἔχεσθαι τῶν ὑπαγορεύσεων a later date this became a common mode of preserving pulpit oratory: see Bing- ham Azz. xiv. 4. 11. It was not un- common for sermons and lectures to be taken down surreptitiously: see Gaudent. Pref. p. 220. Patrol. Lat. EX. Ρ. 83h Migne) ‘notariis, ut comperi, latenter ap- positis’ (with the note). On stenography among the ancients see Ducange G/os- sarium IV. Ὁ. 642 sq. (ed. Henschel) 5. v. Nota, together with the references col- lected in Mayor’s Bibl. Clue to Lat. Lit. p- 175sq. See also Contemporary ke- view October 1875, p. 841 note. This alternative is suggested by MHarnack Zettschr. f. Kirchengesch. τ. p. 268. The hypothesis would at all events have the merit of explaining the incoherence and looseness of expression which we find in this work; but in the absence of evi- dence it is safer to assume that the ser- mon was committed to writing by the preacher himself. BY AN UNKNOWN AUTHOR. 307 reading not only the Epistle of Clement, which might be thought to have acquired a peculiar sanctity by its venerable age, but also the much later letter of the Romans under bishop Soter, shows the practice of this Church in reference to uncanonical documents. In this way it would be bound up with the Epistle of Clement for convenience. In such a volume as is here supposed, the Epistle of Clement would be numbered and entitled thus: a KAHMENTOC TIPOC KOPINOIOYC with or without the addition emictoAH ; while the homily which stood next in the volume might have had the heading B προς ~KOPINOIOYC with or without the addition Aoroc or ΟΜΙλιὰ, just as Orations of Dion Chrysostom bear the titles πρὸς adeZanApeic, Tpoc atameic; the author of the sermon however not being named. In the course of transcription the enumeration a, B, would easily be displaced, so that the two works would seem to be of the same kind and by the same author’. As a matter of fact, indications are not wanting in our existing authorities, that after this homily had been attached to S. Clement’s epistle it remained anonymous in the common document which contained both works. In the Alexandrian Ms there is no heading at all to the so-called Second Epistle (see pp. 22, 174). This fact however cannot be pressed, for it seems not unlikely that the title has been cut off*. But in the case of the Syriac of the British Museum to look at it and to 1 This opinion was arrived at indepen- His report is to dently of the remarks of Zahn (Gétt. Gel. Anz. Novy. 8, 1876, p. 1430 sq.), and I am the more glad to find that he accounts for the common heading of this sermon in a similar way. 2 This possibility was overlooked by me in my edition pp. 22, 174. My at- give me his opinion. this effect : The title to the First Epistle has small ornamental flourishes beneath. Be- tween the bottom of these and the text there is a space of ζ of an inch. Over the first column of the Second Epistle tention was directed to it by a remark of Hammack (Z. f. XK. I. p. 275, note 1), who however incorrectly states that in A the First Epistle has ‘ page-headings over the columns.’ There is only one such page-heading, which stands over the first column as the title to the work. Having omitted to inspect the Ms myself with this view, I requested Mr E. M. Thompson (where the title should be, if there were any) the top of the leaf is cut obliquely so that the space left between the top of the leaf and the text varies from { to # of an inch. Thus the space is quite con- sistent with the supposition that the title has been cut away. Moreover there is a single spot at the top of the page, which may have been the end of an 308 AN ANCIENT HOMILY Version the testimony is free from suspicion. Here the genuine letter is called in the heading not ‘The First Epistle of Clement’ but ‘ The Catholic Epistle of Clement,’ as if it were the only known letter written by this father (see p. 233). In both cases however the scribes them- selves have in some other part of their respective mss designated our work the Second Epistle of Clement; and this fact renders the survival of the older form only the more significant. For these reasons I adhere to Corinth as the place of writing. On the other hand Harnack has with much ability maintained the Roman origin of this document’; and it is due to his arguments to consider them. The external evidence seems to him to point in this direction. He remarks on the fact that this writing appears to have been very little known in the East during the earliest ages. It is first mentioned by Eusebius, and Eusebius himself, as Harnack argues from his language, only knew it from hearsay*. It is very far from certain, however, that this is the correct inference from the historian’s words, ἰστέον δ᾽ ws καὶ δευτέρα τις εἶναι λέγεται τοῦ Κλήμεντος ἐπιστολή" οὐ μὴν ἔθ᾽ ὁμοίως τῇ προτέρᾳ καὶ ταύτην γνώριμον ἐπιστάμεθα, ὅτι μηδὲ τοὺς ἀρχαίους αὐτῇ κεχρημένους ἴσμεν (7. EL. iii. 38). The hearsay implied in λέγεται may refer equally well to the authorship as to the contents of the book. In other words, Eusebius does not throw any doubt on the existence of such a work, but on its genuineness; and the language which follows suggests that the historian was himself acquainted with it. If the testimony of Eusebius be set aside, the earliest reference to its contents is found in the Quest. e Resp. ad Orthodoxos ὃ 74, falsely ascribed to Justin Martyr®*. This work is supposed to have been written at the end of the fourth or beginning of the fifth century, and, as Harnack says, unless all appearances are deceptive, to have emanated from the Syro-Antiochene Church*. Our next direct witness in point of date is probably the Alexandrian ms, about the middle of ornamental flourish under the title, though zeétung Feb. 19, 1876. this is doubtful. 2 Z. f. K. 1. p. 269 sqs3 Prolep.ay, The photograph for the most part note 2. represents these facts fairly well. 3 The passage is quoted above, p. 167 1 In two careful and valuable articles sq. For the reasons which make it in the Zeitschrift f. Kirchengeschichte\.p. highly probable now that the Pseudo- 264 54., Ρ- 329 54.; as well asinthe prole- Justin refers to the so-called Second gomena to the 2nd ed. of the Patres Epistle, and not (as there maintained) Apostolici Pt. i, p. lxivsq. He stated to the First Epistle, see the Addenda this view first in a review of the edition on p. 167, 1. 9 and the notes on ii. § τό. of Bryennios in the 7Aeologische Literatur- 4 See the article by Gass in Illgen’s BY AN UNKNOWN AUTHOR. 309 the fifth century. From that time forward the testimonies are neither few nor indistinct (see above, p. 174 sq.)’. This evidence is somewhat slight; but it cannot be alleged against the Eastern origin of the work. Such as it is, it αὐ emanates from the Last, Neither early nor late do we hear a single voice from the West testifying to the existence of this Clementine writing, except such as are mere echoes of some Greek witness. External testimony there- fore, though it may not be worth much, is directly opposed to Harnack’s theory. 5 From the zzternal character of the work again Harnack draws the same inference. He remarks on the close resemblances to the Shepherd of Hermas, and thence infers that it must have emanated ‘ex eadem communione ac societate*.’ Thus he makes it a product of the Church of Rome. If these resemblances had referred to any peculiarities of the Roman Church generally, or of the Shepherd of Hermas in particular, the argument would have been strong. But this is not the case. The most striking perhaps is the doctrine of the heavenly Church (§ 14). But the passage which is quoted in my notes from Anastasius (see below, p. 327) shows that this distinction of the celestial and the terrestrial Church, so far from being peculiar, was a common character- istic of the earliest Christian writers. And the statement of Anastasius is borne out by extant remains, as will appear from parallel passages also cited there (pp. 325, 328). Again the pre-incarnate Son is spoken of in both documents as ‘Spirit’; but here also, though such language was repugnant to the dogmatic precision of a later age, the writers of the second century and of the earlier part of the third constantly use it without misgiving (see above, p. 202). Again both writings speak of baptism as ‘the seal,’ and the exhortation to purity of life takes the form of an injunction to ‘guard the seal.’ But in this case likewise we have an image, which is common in Christian writers of the second century (see above, p. 198 sq.). Nor are other coincidences wanting, though less striking than these. On the other hand the two writings present marked contrasts on points of special prominence. There is a wide divergence for instance be- tween the rigid, almost Encratite, view of the relations between the sexes which our Clementine author enunciates*, and the reasonable position Zeitschr. f. d. hist. Theol. 1842, IV. p. 1423 writer, the author of Afost. Const. i—vi. sq., quoted by Harnack Z. Δ Αἰ. 1. p. 274. 2 Prol. p. ἶχχ sq.: comp. Z. f. «Α. 1, 1 The references in my notes seem to pp. 340, 344.54.» 363. show that it was known to a very early 3.8 12 τοῦτο λέγει ἵνα ἀδελφὸς κ.τ.λ. 216 AN ANCIENT HOMILY of Hermas, which led the fierce Terfullian to denounce him as ‘pastor meoechorum’.’ And again the difference of language regarding the relations of the two covenants is equally great. I cannot indeed regard the author of the Shepherd as a Judaizer, any more than I could regard our Clementine writer as a Marcionite: but the tendency of the one is to see in the Church a development of the Synagogue, whereas the other delights to set them in sharp contrast. And alto- gether it may be said that the points of difference in the two documents are more fundamental than the points of coincidence. (ii) The second question, relating to the daze of this work, receives some illustration from the newly discovered ending, though not so much as might have been hoped. Generally speaking the notices in this portion confirm the view which was indicated in my edition (p. 177), that it belongs to the first half of the second century, nor do they contain anything that is adverse to this view. Harnack, as the result of a thorough examination of the whole epistle, sets the limits of date as A.D. 130—160 ; and, if it emanated from Rome (as he supposes to have been the case), he thinks that it must have been written within the first two decades of this period, i.e. within a. Ὁ. 130—150%. This view.is reasonable. If it were necessary to mention any limits of date, where so much uncertainty exists, I should name A.D. 120—140 ; but, as there is nothing in the work which militates against a still earlier date, so again it is impossible to affirm confidently that it might not have been written a few years later. The two main points On the other hand Hermas (AZand. iv. 1) writes ᾿Εντέλλομαί σοι, φησί, φυλάσσειν τὴν ἁγνείαν. καὶ μὴ ἀναβαινέτω σου ἐπὶ Ν ΄, \ \ 3 , 3, τὴν καρδίαν περὶ γυναικὸς ἀλλοτρίας ἢ περὶ πορνείας τινὸς ἢ περὶ τοιούτων τινῶν τοῦτο γὰρ ποῖων τῆς δὲ σῆς ὁμοιωμάτων πονηρῶν" ἁμαρτίαν μεγάλην ἐργάζῃ" μνημονεύων πάντοτε γυναικὸς οὐδέ- ποτε ἁμαρτήσεις. In this same sec- tion the husband is enjoined to take back into his society the wife who has been unfaithful, and just below (§ 4) second marriages are permitted to Christians, though the greater honour is assigned to those who remain in widowhood. On the other hand Hamack (Z. 5. &X. I. p. 348) quotes Vis. 11. 2 τῇ συμβίῳ σου TH μελλούσῃ σου ἀδελφῇ; as showing that Hermas looked upon the single life as the ideal state, and he concludes that neither writer ‘ thought of stopping mar- riage among Christians for the present.’ It is not clear what the words in 7s. ii. 2 may mean; nor again is it certain that our Clementine preacher intended to en- force an absolute rule or to do more than give counsels of perfection. But the fact remains that the direct language of the one is in favour of latitude, of the other in favour of restraint. 1 Tertull. de Pudic. 10 ‘scriptura Pas- toris que sola mcechos amat...adultera et ipsa et inde patrona sociorum,’ 2d. 20 ‘illo apocrypho Pastore mcechorum.’ “Ls fo ΑΒΕ 5053: comp. Prot. p- ΙΧΧΙ sq. (ed. 2), where, supposing τὲς to be of Roman origin, he places it not later than A.D. 135—140 (145). BY AN UNKNOWN A.UTHOR. ate in which the recently recovered portion strengthens the existing data for determining the age of the document are’ these. First. We are furnished with additional information respecting the relations of the author to the Canon οὐ the New Testament. He distinguishes between the Old and New ‘’estament: the former he styles ‘the Books,’ ‘the Bible’ (τὰ βιβλία), while the latter (or a part of it) is designated ‘the Apostles’ (δ 14). This distinction separates him by a broad line from the age of the Muratorian writer (c. A.D. 170 —180), of Irenzeus, and of Clement of Alexandria, i.e. from the last quarter of the second century. The fact also that he uses at least one apocryphal Gospel, which we can hardly be wrong in identifying with the Gospel of the Egyptians (see above, pp. 192, 193, 207 Sq.), apparently as an authoritative document, points in the same direction, The writers just mentioned are all explicit in the acceptance of our four Canonical Gospels alone, as the traditional inheritance of the Church. This argument would be very strong in favour of an early date, if we could be quite sure that our homily was written by a member of the Catholic Church, and not by some sectarian or half- sectarian writer. On this point there is perhaps room for misgiving, though on the whole it seems the more probable supposition. The gene- ral acceptance of this homily and its attribution to Clement certainly point to a Catholic origin; and in its Christology also it is Catholic as opposed to Gnostic or Ebionite (see above, p. 182), but its Encratite tendencies (not to mention other phenomena) might suggest the opposite conclusion. Ὁ: On the other hand our preacher quotes as ‘scripture’ (§ 6) a saying which appears in our Canonical Gospels. But this same passage is quoted in the same way in the Epistle of Barnabas, which can hardly have been written many years after a.p. 120 at the very latest, and may have been written much earlier; and even Polycarp (ὃ 12), if the Latin text may be trusted, cites Ephes. iv. 26 as ‘scripture.’ Stronger in the same direction is the fact that in the newly recovered portion our anonymous author introduces a saying of our Lord in the Gospels with the words ‘God saith’ (§ 13), having immediately before referred to ‘ the Oracles of God’ in this same connexion, and that he elsewhere describes the reading of the Scriptures as the voice of ‘the God of truth’ speaking to the congregation (§ 19). As regards this latter passage however we do not know whether the scriptural lessons which had preceded the delivery of this homily were taken from the Old or from the New Testament. Secondly. The relations of the preacher to Gnosticism furnish an indication of date though not very precise. He attacks a certain type 212 AN ANCIENT HOMILY of this heresy, but it is still in an incipient form. The doctrinal point on which he especially dwells is the denial of the resurrection of the body, or (as he states it) the ‘resurrection of this flesh’ (§§ 8, 9, 14)’. As the practical consequence of this denial, the false teachers (§ 10 κακοδιδασκα- λοῦντες) were led to antinoimian inferences. They inculcated an indif- ference (ἀδιαφορία) with regard to fleshly lusts, and they permitted their disciples to deny their faith in times of persecution. This antinomian teaching is denounced by the preacher*. But his polemic against Gnosticism does not go beyond this. There is no attack, direct or indirect, on the peculiar tenets of Valentinus and the Valentinians, of Marcion, or even of Basilides. And not only so, but he even uses language with regard to the heavenly Church which closely resembles the teaching of Valentinus respecting the zon Ecclesia (see below, p- 328), and which he would almost certainly have avoided, if he had written after this heresiarch began to promulgate his doctrine*®. In like manner the language in which he sets the Church against the Synagogue would probably have been more guarded, if it had been uttered after Marcion had published his Antitheses in which the direct antagonism of the Mosaic and Christian dispensations was maintained. As it is a reasonable inference from the near approaches to Valentinian language in the Ignatian Epistles that they were written in the pre-Valentinian epoch ‘, seeing that the writer is a determined opponent of Gnosticism, and would not have compromised himself by such language after it had been abused, so also the same inference may be drawn here. These considerations seem to point to a date not later than A.D. 140: and altogether the topics in this homily suggest a very primitive, though not apostolic, age of the Church. Whether we regard the exposition of doctrine or the polemic against false teachers or the state of the Christian society or the relation to the Scriptural Canon, we cannot but feel that we are confronted with a state of things separated by a wide interval from the epoch of Irenzeus and Clement of Alexandria. At the same time other arguments have been alleged in favour of an early date, which will not bear the stress that has been laid upon them. Thus it is said that the preacher betrays no knowledge of the writings of S. John, or possibly even of 8. Paul®. As regards 5. John, I have called attention 1 See above, p. 201. * See above, pp. 177, 201, and comp. 8 τό, 3. This argument drawn from the rela- tion of the writer to Gnosticism is justly insisted upon by Harnack Prol. p. Ixxii, 7:7. ἅττ pps 250» 300: 4 See Contemporary Review, February 1875, Ρ- 357 564: 5 Harnack yok sp thesmr Ze 7. i. Be p. 361 sq. He regards it as uncertain, theugh probable, that our author had BY AN UNKNOWN AUTHOR. 313 to an indication that our author was not unacquainted with the Fourth Gospel (see p. 336), though the inference is not certain. As regards S. Paul, I cannot see any probable explanation of his appeal to ‘the Apo- stles’ as supporting his doctrine respecting the heavenly Church, except that which supposes him to be referring to S. Paul, and more especially to the Epistle to the Ephesians—not to mention echoes of this Apostle’s language elsewhere in this homily’. But even if it be granted that he shows no knowledge of the writings of either Apostle, does it follow that he had none? What numbers of sermons and tracts, published in the name of authors. living in this nineteenth century, must on these grounds be relegated to the first or second! And again, if he says nothing about episcopacy *, does it follow that he knew nothing about it, and therefore must have written before this institution. existed ἢ This argument again would, I imagine, remove to a remote antiquity a large portion, probably not less than half, of the theological literature of our own age. (iii) But, while criticism suggests probable or approximate results with regard to the locality and the date, it leaves us altogether in the dark as respects the authorship; for the opinions maintained by the three editors who have discussed this question since the recent dis- covery of the lost ending, must, I venture to think, be discarded. All three alike agree in the retention of Clement as the author, but under- stand different persons bearing this name. (1) In the first place Bryennios (p. pv6’) maintains that the homily is the work of none other than the famous Clement whose name it bears, the bishop of Rome. This view however has nothing to recom- mend it, and has found no favour with others. Indeed all the arguments which were urged .gainst it, when the work was still a fragment, are considerably strengthened, now that we have it complete. Thus for instance the gulf which separates our preacher from the genuine Clement in their respective relations to the New Testament Scriptures (see above, Ρ. 176 sq.) has been widened by the additional evidence furnished on this point. And again the divergence of style between the two writings has been still further emphasized by the recent discovery. Indeed to those who had studied the two works carefully in their fragmentary state, no proof of the genuineness of the recent discovery could have been more read S. Paul’s Epistles. At the same nymous, this fact can hardly surprise us. time he considers it strange that S. 1 See the notes pp. 187, 189, 198. Paul’s name is not mentioned. As most 3 Harnack Σοῦ, p. lxxii, Z. fi K. 1. pe of our author’s quotations (even when 359. taken from the Old Testament) are ano- 314 AN ANCIENT HOMILY satisfactory than the finding that each document, as distinguished from the other, retained in the new portions the most subtle peculiarities of thought and diction which had been observed in the old. (2) On the other hand Hilgenfeld (p. xlix, ed. 2) surmises that the author was not the Roman Clement but the Alexandrian. He argues that our preacher was not a presbyter, but a catechist’. He points to the passage (§ 19) in which (as he reads it) the duty of studying ‘philosophy’ is inculcated*. And, as Dodwell had done before him (see above, p. 180), he imagines that he sees resemblances in this sermon to the style and thought of the Alexandrian Clement. He therefore suggests that this was an early production of the Alexandrian father. The inference however with regard to the preacher’s office is highly precarious, as we have seen already (p. 304); nor does it materially. affect the question. The mention of ‘philosophy’ again disappears, when the passage is correctly read. The Syriac Version shows clearly that φιλοπονεῖν is the true reading, and that φιλοσοφεῖν, as a much commoner word, was written down first from mere inadvert- ence by the scribe of C and afterwards corrected by him*. Nor again is it possible to see any closer resemblance to the Alexandrian Clement in the diction and thoughts, than will often appear between one early Christian writer and another; while on the other hand the difference is most marked. The wide learning, the extensive vocabulary, the speculative power, the vigorous and epigrammatic expression, of the Alexandrian Clement are all wanting to this sermon, which is con- fused in thought and slipshod in expression, and is only redeemed from common-place by its moral earnestness and by some peculiarities of doctrinal exposition. Where there is want of arrangement in the Alexandrian Clement, it is due to his wealth of learning and of thought. In our author on the other hand the confusion is the result of in- tellectual poverty. Nor again is the difference between the two writers less wide as regards their relation to the Canon of the New Testament. It is true that both alike quote the Gospel of the Egyptians, and (as 1 See pp. xlix, 106. He explains μεταλήψεται § 14 (Ρ. 328, 1. 5). In both § 17 εἰ γὰρ ἐντολὰς ἔχομεν... ἀπὸ τῶν εἰδώς cases the scribe has corrected the word λων ἀποσπᾶν καὶ κατηχεῖν as referring which he first wrote down, and in both to the official position of the preacher; the correction is supported by the Syriac but compare e.g. 1 Cor. xiv. 19, Gal. Version. Hilgenfeld has consistently vi. 6. adopted the scribe’s first writing in both 2 See pp. xlix, 84, 106. cases. On p. 84 he has incorrectly given 3 Compare the note on this word φιλοποιεῖν as the correction in C. It φιλοπονεῖν ὃ τὸ (p. 338, 1. 8) with that on — should be φιλοπονεῖν. BY AN UNKNOWN AUTHOR. 315 it so happens) the same passage from this Gospel. But this very fact enibles us to realize the gulf which separates the two. Our author uses this apocryphal work as authoritative, and apparently as his chief evangelical narrative; Clement on the other hand depreciates its value on the ground that it is not one of the four traditionally received by the Church. Our author interprets the passage in ques- tion as favouring ascetic views respecting the relation of the sexes: Clement on the other hand refutes this interpretation, and explains it in a mystical sense’. (3) Lastly; Harnack is disposed to assign this homily neither to the Roman bishop nor to the Alexandrian father, but to a third person bearing the name of Clement, intermediate in date between the two. In the Shepherd of Hermas (V/s. ii. 4) the writer relates how he was directed in a vision to send a copy of his book to ‘Clement,’ and it is added ‘Clement shall send it to the cities abroad; for he is charged with this business’ (πέμψει οὖν Κλήμης εἰς tas ἔξω πόλεις" As Hermas is stated to have written this work during the episcopate of his brother Pius (c. A.D. 140—155), it is urged that the Clement here mentioned cannot have been the same with the illustrious bishop of Rome*. Thus the notice in the Shepherd gives us another Roman Clement, who flourished about the time when our homily must have been written. Here, argues Harnack, we have an explanation of the phenomena of the so-called Second Epistle of Clement. If we suppose that towards the end of the third century a homily known to have emanated from the early Church of Rome and > , ἣν 3 ’ εκείνῳ γαρ ἐπιτέτραπται). 1 Strom. iii. 13 Ὁ. 553 (quoted above, p- 209 sq.). Julius Cassianus, like our preacher, had interpreted the passage as discountenancing marriage; and Clement of Alexandria controverts him, substitut- ing another interpretation. While the passage was still mutilated, the opinion was expressed in my notes (p. 210) that it was doubtful whether our author’s explanation was more closely allied to the interpretation of Cassianus or to that of Clement of Alexandria, though I in- clined to the latter supposition. The dis- covery of the conclusion of the passage however decides in favour of the former. It is in reference to this very passage from the Gospel of the Egyptians, that Clement of Alexandria urges in answer to Cassianus, ἐν τοῖς παραδεδομένοις ἡμῖν τέτταρσιν εὐαγγελίοις οὐκ ἔχομεν τὸ ῥητόν, ἀλλ᾽ ἐν τῷ κατ᾽ Αἰγυπτίους. Thus he is diametrically opposed to our preacher on the one point where we are able to com- pare their opinions. 2 Prol. p. Ixxiv, Z. 7. K.-I. p. 363 sq. See also his remarks in the TZyeolog. Literaturz, Feb. 3, 1877, p. 55 sq. The distinction of this Clement men- tioned by Hermas from the famous Roman bishop is maintained also by G. Heyne (Quo tempore Herme Pastor scriptus sit, 1872, p. 15 54.) quoted in Harnack, and by Skworzow (/atrol. Uniers. p. 54 sq.): see also Donaldson Apostolic Fathers p. 330, ed. 2. 316 AN ANCIENT HOMILY bearing the name of Clement was carried to the East, it would not unnaturally be attributed to the famous bishop, and thus, being attached to his genuine epistle, might easily before the close of the fourth century be furnished with the incorrect title Κλήμεντος πρὸς Κορινθίους ἐπιστολὴ β΄. ᾿ This view has much more to recommend it, than the two which have been considered already. But the foundation on which it rests is insecure. Notwithstanding the chronological difficulty, it is not easy to resist the conviction that the famous bishop of Rome himself was intended by the author of the Shepherd. The function assigned to him of communicating with foreign cities is especially appropriate to one who was known as the author and transmitter of the epistle written in the name of the Roman Church to the Corinthians. Nor, if we remember the obscurity which shrouds the authorship and date of the Shepherd, is the chronological difficulty serious. ‘The Shepherd indeed is stated by our earliest authority, the Muratorian Fragmentist, to have been written during the episcopate of Pius’. But, considering that we only possess this testimony in a very blundering Latin transla- tion, it may reasonably be questioned whether the Greek original stated as much definitely. Again, it is quite possible that, though the book may have been published as late as a.D. 140, yet the epoch of the supposed revelation was placed at a much earlier period in the writer’s life, while the Roman bishop was still living. For, though the latest date mentioned by any authority for the death of the Roman bishop is A.D. 100 or 101”, yet no weight can be attached to any testimony which we possess on this point, and we may without hesitation suppose Clement to have lived several years after the close of the century, if independent facts seem to require it. Even if this explanation of the chronological difficulty should fail, the possibility still remains that Hermas is a zom de plume assumed by the brother of Pius for the purposes of dramatic fiction, and that the epoch of 1 The words in the AZuratorian Canon are ‘ Pastorem vero nuperrime temporibus nostris in urbe Roma Hermas conscripsit sedente cathedram urbis Rome ecclesiz Pio episcopo fratre ejus’ (see Westcott Canon pp. 519, 530, ed. 4), when some obvious errors of orthography and tran- scription are corrected. Considering the blunders of which this translation else- where is guilty, the probability is that the translator would not carefully distinguish between the absence and presence of the article, e.g. between ἐπικαθημένου and Tov ἐπικαθημένου: see Philippians p. 166 sq. There is no reason to suppose that the notice in the Lzdertan Chronicle ‘Sub huius [Pii] episcopatu frater eius Ermes librum scripsit etc.’ is independent of this notice in the AZuratortan Canon. 2 Euseb. Z. Z. iil. 34. BY AN UNKNOWN AUTHOR. 317 this fiction is placed by him half a century or so before he wrote, and while Clement the bishop was still living. In this case he may have had in his mind the Hermas mentioned by S. Paul among the Roman Christians. On the whole however it seems probable that, like Dante’s relation to Beatrice in the Commedia, the fiction of the Shepherd is founded on the actual circumstances of the writer’s own life. As all these hypotheses fail us, we must be content to remain still in ignorance of the author; nor is it likely now that the veil will ever be withdrawn. The homily itself, as a literary work, is almost worthless. As the earliest example of its kind however, and as the product of an important age of which we possess only the scantiest remains, it has the highest value. Nor will its intellectual poverty blind us to its true grandeur, as an example of the lofty moral _ earnestness and the triumphant faith which subdued a reluctant world and laid it prostrate at the foot of the Cross. CLEM. 21 @ . » 9 49 Te ᾿ pe τ id ᾿ μῶν ᾿ » y ᾿ ὡ » " Ἀν oa “ey? wT Φ Ὁ 1 Tvs ee "9. αὐ Arai ih, OW i aa PaaS & ὦ a Tels ες -. irae ᾿ * é . 4 ᾿ ΕΣ i ¥ ; -᾿» 9 A Ἂ a ᾿ 0 “5 - a τ. THE CONCLVSION OF AN ANCIENT HOMILY COMMONLY CALLED THE ΞΕ ΟΕ EPISTLE OF Ὁ CLEMENT. 21--2 Metis 1 t ἈῪΝ yee } vA Ἷ ᾿ 4 ; Laas ἢν ΔΉ ΨΥ Ea ΛΑ ΕΝ td ΤᾺ: ἯΙ 4 fi ) ie Ay Hy, » Wy Υ sf PRU εἴς Py Ln ek Naeem ay rate, Nt i ae a. é ana ΝΥ ΠῚ δ τ f e γ ΣΝ Ὁ. A Ve γ 5: ΛΜΝ rh DY. . ᾿ ᾿ Ἶ . ᾿ ᾿ ᾿ a) ay iwi δύ aT hin. oc a ONAL ime 7 i a8 aan | ore ὁ να ae ' , ή ᾿ ὶ i} .- Υ̓ ῃ iar ἜΝ vith Sti 7” . : rte ' Αἱ ibd "καὶ εἶ ὧν τ τ ἐν : ie . ᾿ Crt det Le ie ae eet woke ἂν ΩΝ δ δ μὰ ὃ me toe fy ΣΑΣ ΜΝ AS”. Ee Rf ᾿ ΠΥ fi ee i iv ΓΝ wt i wink Git 7 ih . ' ᾿ς wy ᾿ δ ᾿ : 4 neti ΝΖ, νἀ ἢ 4) ; 7 | a jie: rs, Selene | εἴ " λων .. 110) ΟΝ ᾿ ᾿ νι ὃν Υ ͵ ‘i ἢ ae νὰ ἦν ἐν ] ᾿ ἿΣ νἢ ere ee oa | £ A i ἡ ᾿ ἰὼ, > εὐ ὦ; ἱ x Lh ᾿ ἢ δὶ | ' » Y ἕν VL ᾿ i Wei ἢ fe 444] ον ἢ ; ΜΝ aru nie He aT ny. Ι ᾿ ᾿ τ Ae Wee τὸ Wet ὼ i ; 4 : ὴ as bale evi Ae eet) eke AT ὟΝ. LU al : ΘΓ Ὁ a” ae —— ᾿ ‘ : . ; ) οὶ ) ἢ J ἣ | i re Py ἃ ΒΞ λυ 4 ΐ [ΣΤ] ' ‘ aa at ἡ. ᾿ >} ae 18 i] » pt aed | » age γ' ‘i fi [τ f eT, ὶ 1 iy ἢ a ‘J my "ὁ F bgt) US gy a ty ‘\ 1 i it Ἢ Ὶ nay wr aa αὐ 1. ‘ ee ἡ μάν, j Nye" ΕΝ va : ep gine ' ᾿ i νυ ᾿ a Ct a ὸ op,’ ‘hae gh i i ; pi Pt em br Pong Pri bY ἡ a ; a) ἡ Aiea μὰ 4 i cu hi er i ae ΣΝ ΤῊ ἢ. ἌΡΑ ὑπ νὴ AN ANCIENT HOMILY. \ A ’ 2] » 3: καὶ τὸ ApceN μετὰ τῆς θηλείδο οὔτε ἄροεν οὔτε θῆλγ, τοῦτο λέγει, ἵνα ἀδελφὸς ἰδων ἀδελφὴν {οὐδὲν φρονῆ περὶ αὐτῆς θηλυκόν, μηδὲ φρονῇ τι περὲ αὐτοῦ ἀρσενικὸν. ΄ ΄σ / / > / ταῦτα ὑμών ποιούντων, φησίν, ἐλεύσεται ε / ~ / «ἡ βασιλεία τοῦ πατρός pov. XITT. 2 οὐδὲν φρονῇ] οὐδὲν φρονεῖ C. ᾿λδελφοὲ toivt ἤδη ποτὲ μετανοήσωμεν' 3 μηδὲ] add. guum soror videbit fratrem S. 6 ᾿Αδελφοὶ οὖν] ᾿Αδελφοί [μου] S, omitting οὖν. As S commonly renders ἀδελφοί alone by ‘MN /ratres mez, it is uncertain whether the translator had μου in his text. I. καὶ τὸ ἄρσεν κιτ.λ.] The lacuna in the Alexandrian MS commences. after τοῦτο: see p. 209. But the previous words in the sentence are here printed again for the sake of convenience. 2. οὐδέν] The previous editors, while substituting φρονῇ for φρονεῖ, have passed over ovde in silence. But with φρονῇ we should certainly expect μηδέν. The reading οὐδέν can only be explained by treating οὐδὲν θηλυκόν as a separate idea, ‘should entertain thoughts which have no regard to her sex’, so as to isolate οὐδέν from the influence of ἵνα; but the order makes this ex- planation very difficult. The gram- mars do not give any example of the use of ov (οὐδέν) which is ana- logous; see Kiihner II p. 747 sq., Winer 8 lv. p. 599 sq. The sentence is elliptical, and words must be understood in the second clause, μηδὲ [ἀδελφὴ ἰδοῦσα ἀδελφὸν] φρονῇ κιτλ. Similar words, it will be seen, are supplied in the Syriac; but I attribute this to the exigencies of translation, rather than to any differ- ence in the Greek text which the translator had. Gebhardt ingeni- ously reads μηδ᾽ ἥδε; but ἥδε.. αὐτοῦ does not seem a natural combination of pronouns here. 4. φησίν] It does not follow that the preacher is quoting the exact words of the Gospel according to the Egyptians; for φησίν may mean nothing more than ‘he says in effect’, ‘he signifies’, See e.g. Barnab. 7 οὕτω, φησίν, οἱ θέλοντές pe ἰδεῖν k.7.X., a passage which has been wrongly understood as preserving a saying of Christ elsewhere unrecorded, but in which the writer is really giving only an explanation of what has gone before. This use of φησίν occurs many times elsewhere in Barnab. δὲ 6, 10, 11, 12, where the meaning is indisputable. XIII. ‘Let us therefore repent and be vigilant: for now we are full of wickedness. Let us wipe out our former sins ; and not be men-pleasers. Yet we must approve ourselves by our righteousness to the heathen, lest God’s Name be blasphemed, as the Scriptures warn us. And how is it blasphemed? When the Ora- cles of God command one thing, and we do another: for then they treat the Scriptures as a lying fable. When for instance God’s Word tells us to love those that hate us, and they find that, so far from doing this, we hate those that love us, they laugh us to scorn, and they blaspheme the holy Name’. 6. οὖν] This particle cannot stand after the vocative, and indeed is omitted in the Syriac. Perhaps οὖν is a corruption of pov, as ἀδελφοί 222 AN ANCIENT HOMILY [ XIII d 5 \ \ 3 id A \ 7 . qn νήψωμεν ἐπὶ τὸ ἀγαθὸν: μεστοὶ yap ἐσμεν πολλῆς 3 Ψ \ / 3 / 9 3 ε ~ \ / ἀνοίας καὶ πονηρίας. ἐξαλείψωμεν ad’ ἡμῶν τὰ mpo- ς / \ / 9 ~ ΄- τερα ἁμαρτήματα, καὶ μετανοήσαντες ἐκ ψυχῆς σωθώ- μεν. , € - els 3 \ \ - af » / μόνον ἑαντοῖς ἀρέσκειν, ἄλλα καὶ τοῖς ἐξω ἀνθρώποις 5 καὶ μὴ γινώμεθα ἀνθρωπάρεσκοι' μηδὲ θέλωμεν yi AN qn / c/ ἌΣ Ὁ Be ares \ ἐπὶ τῆ δικαιοσύνῃ; τς τ ας δι ἡμᾶς μὴ βλασφη- Bs 4 ς ι \ wy se , μῆται. Λέγει γὰρ καὶ ὁ Κύριος Διὰ πὰντὸς τὸ ὄνομά Moy - 3 = a > \ , 41. δ > Mech BAACDHMEITAI EN TIACIN TOIC EONECIN' Και σαλιν Oyai Ar ὃν a ᾿ - ͵ 5 , ~ BAACDHMEITAL TO ONOMA MOY EV TLUL βλασφημεῖται: 5 6 τὸ ὄνομα] add. Domini S. ἡμᾶς] 5; ὑμᾶς C. 7 Kat] Ssom., ΟΣ | 8 βλασφημεῖται] add. δι’ ὑμᾶς 5. πᾶσιν] οἵα. 5. πάλιν Οὐαὶ 6¢ ὃν] S; Διὸ (, See the lower note. ο ἐν rim] add. δὲ 5: comp. ii. § 3. 10 ὑμᾶς ἃ βούλομαι] ἡμᾶς ἃ λέγομεν 5. τι ἡμῶν] S; ὑμῶν C. 12 ἔπειτα] add. δὲ 5. 15 μῦθόν μου occurs several times, §$ 9, 10, 11; or the scribe has here tampered with the connecting particles, as he has done elsewhere (§ 7 ὥστε οὖν, ἀδελφοί pov), and in this case has blundered. I. νήψωμεν ἐπὶ κιτ.λ.] τ Tim. 11. 26 ἀνανήψωσιν ... εἰς τὸ ἐκείνου θέλημα, t Pet. iv. 7 νήψατε εἰς προσευχάς, Polyc. Phzl. 7 νήφοντες πρὸς τὰς εὐχάς. 2. ἐξαλείψωμεν] Harnack quotes Acts ili, 19 μετανοήσατε οὖν καὶ ἐπιστρέψατε εἰς τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας. 4. ἀνθρωπάρεσκοι]ἠ Enphes. vi. 6, Col ni, '22,.tSee also the* note ‘on ἀνθρωπαρεσκεῖν Ign. Rom. 2. 5. €avtois| ‘one another’, 1.€. ‘our fellow-Christians’, as rightly explained here by Harnack; comp. § 4 ἐν τῷ ἀγαπᾶν ἑαυτούς, ὃ 12 λαλῶμεν ἑαυτοῖς ἀλήθειαν, but not ὃ 15. τοῖς ἔξω ἀνθρώποις] “ the heathen’. For the expression οἱ ἔξω see the note Colossians iv. 5. 6. τὸ ὄνομα] ‘the Name’; so Tertull. Zdo/. 14 ‘ne nomen blas- phemetur’. For other instances of this absolute use, and for the man- ner in which (as here) translators and transcribers supply the imagined defect, see the note on Ign. Ephes. 3. 7. Ata παντὸς κιτ.λ.)] From the -LXX Is. lil. 5 rade λέγει ὁ Κύριος, AV ὑμᾶς διὰ παντὸς TO ὄνομά pov βλα- σφημεῖται ἐν τοῖς ἔθνεσιν. The Syriac. translator inserts δ ὑμᾶς, and omits πᾶσιν ; but these are obvious altera- tions to conform to the familiar Lxx of Isaiah. 8. καὶ πάλιν Οὐαὶ «7.A.] I have adopted the reading of the Syriac here, because the Greek text is obviously due to the accidental o- mission of some letters (perhaps owing to homceoteleuton), a common phenomenon in our MS. On the other hand it is hardly conceivable that any scribe or translator could have invented the longer reading of the Syriac out of the shorter reading of the Greek. The Syriac reading however is not without its difficulty. If the first quotation Διὰ παντὸς κιτιλ. is taken from Is. lil. 5, whence comes the second Οὐαὶ κτλ The explanation seems to be, that Is. lii. 5 itself was very frequently quoted in the early ages Ovai δι ὃν (or & ov) KT.A. (See instances collected in the note to Ign. Zyrall. 8), though there is no authority for it either in the LXX or > “ \ ΄- ἂν ox ἃ / ιοέν Tw μὴ ποιεῖν ὑμᾶς a βούλομαι. BY AN UNKNOWN AUTHOR. 323 XIII] \ of a ta €Ovn yap, > 7 “A 7 rod \ ’ ΄- ~ ἀκούοντα ἐκ TOU στόματος ἡμών Ta λογια τοῦ Θεοῦ, ες \ A / / sf / ὡς Kaha καὶ μεγαλα θαυμαζει: ἔπειτα, καταμαθόντα δ. ἂν σ΄ « 7 » a a Ta €pya ἡμῶν OTL οὐκ ἔστιν ἀξια τῶν ῥημάτων ὧν / af > / / / λέγομεν, ἐνθεν εἰς βλασφημίαν τρέπονται, λέγοντες Ss - z \ / « \ / εἰναι μῦθον Twa καὶ πλάνην. ὅταν γὰρ ἀκούσωσιν > ε ΄σ e/ / ec \ > ͵ es > > a παρ᾽ ἡμῶν ὅτι λέγει ὁ Θεὸς ΟΥ̓ χάρις ὑμῖν εἰ ἀγὰάπᾶτε TOYC ArAT@NTAC ὑμᾶς, ἀλλὰ χάρις ὑμῖν εἰ ἀγὰπᾶτε τοὺς > ‘ ‘ ‘ fal c n “~ e/ / €x@poyc Kal ToYc micofnTac ὑμᾶς: ταῦτα ὅταν ἀκού- twa] add. delirii S, the word being doubtless added to bring out the force of μῦθον. 17 ἀλλὰ] add. τότε 8. 18 ἐχθρούς] add. ὑμῶν S. The addition of pronouns is very common in S; and I have not thought it necessary to record several instances which occur below. inthe Hebrew. Our preacher there- fore seems to have cited the same passage in two different forms—the first from the LXx, the second from the familiar language of quotation— supposing that he was giving two distinct passages. 9. ἐν τίνι κιτ.λ.] This is no longer any part of the quotation, but belongs to the preacher’s explanation. Hehas however put the words into the mouth of God Himself, after his wont: e.g. § 12 ταῦτα ὑμῶν ποιούντων K.T.r., § 14 τηρήσατε τὴν σάρκα κιτιλ. The read- ing of the Syriac, μὴ ποιεῖν ἡμᾶς ἃ λέγομεν, is obviously a correction to overcome this difficulty. For other examples where this preacher begins his explanations with ἐν rim” see δὲ 3, 9. 11. τὰ λόγια τοῦ Θεοῦ] A synonyme for the Scriptures; comp. Rom. 11]. 2, Heb. v. 12; Clem. Rom. 19, 53, 62, etc. The point to be observed is that the expression here refers to an evangelical record: see the next note below. Thus it may be com- pared with the language of Papias, Euseb. H. £. iii. 39 Mar@aios...cuve- γράψατο τὰ λόγια, Which must have been nearly contemporaneous. See Contemporary Review, August 1875, p- 400 sq. Similarly our author above ὃ 2 quotes a Gospel as γραφή (see pp. 177, 190). 12. ἔπειτα k.t.A.| Apost. Const. ii. 8 ὁ τοιοῦτος... βλασφημίαν προσέτριψε τῷ κοινῷ τῆς ἐκκλησίας καὶ τῇ διδασκαλίᾳ, ὡς μὴ ποιούντων ἐκεῖνα ἃ λέγομεν εἶναι καλὰ x.7.X. 16. λέγει ὁ Θεός] ‘God saith’. The passage quoted therefore is regarded as one of ra λόγια τοῦ Θεοῦ. As the words of our Lord follow, it might perhaps be thought that the expres- sion λέγει ὁ Θεός refers not to the Divine inspiration of the Gospel, but to the Divine personality of Christ, of whom the writer says § 1 οὕτως Set ἡμᾶς φρονεῖν περὶ Ἰησοῦ Χριστοῦ ὡς περὶ Θεοῦ. But, not to mention that such a mode of speak- ing would be without a parallel in the early ages of Christianity, the preceding τὰ λόγια τοῦ Θεοῦ deter- mines the sense here. Ov χάρις x.7.A.] A loose quotation from Luke vi. 32, 35 εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν ; οὐ πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν... καὶ ἔσται ὁμισθὸς ὑμῶν πολύς. For the use of χάρις comp. 1 Pet. 11. 19, 20. . 324 AN ANCIENT HOMILY (xr 2 / \ A “ f cwow, θαυμάζουσιν τὴν ὑπερβολὴν τῆς ἀγαθότητος" « Ne. of « / \ = = ὅταν δὲ ἴδωσιν OTL OV MOVOY TOUS μισοῦντας οὐκ aya- ΄σ 3 5. eh δὲ \ ᾽ ΄σ - πώμεν, ἀλλ᾽ OTL οὐδὲ TOUS ἀγαπῶντας, KaTayehwow ἡμῶν, καὶ βλασφημεῖται τὸ ὄνομα. « - > ~ an XIV. “Wore, ἀδελφοί, ποιοῦντες τὸ θέλημα τοῦ \ e ~ Θ ΄σ > / A > ΄σ > J - / πατρος ἡμων ὕὍεου ἐσόμενα EK τῆς ἐκκλησίας τῆς πρω- 3 ὅτι] om. S, perhaps owing to the exigencies of translation. τὸ ὄνομα] add. τοῦ Χριστοῦ 8. βλασφημεῖται] add. οὖν 8. 1. ἀγαθότητος) ‘goodness’ in the sense of ‘kindness’ ‘beneficence’, as ἀγαθοποιεῖν in the context of St Luke (vv. 33, 35). This substantive does not occur in the N. T., and only rarely (Wisd. vii. 26, xii. 22, Ecclus. xlv. 23) in the Lxx; the form com- monly used being ἀγαθωσύνη. XIV. ‘If we do God’s will, we shall be members of the eternal, spiritual Church; if not, we shall belong to that house which is a den of thieves. The living Church is Christ’s body. God made male and female, saith the Scripture. The male is Christ, the female the Church. The Bible and the Apostles teach us that the Church existed from eternity. Just as Jesus was mani- fested in the flesh, so also was the Church. If therefore we desire to partake of the spiritual archetype, we must preserve the fleshly copy in its purity. This flesh is capable of life and immortality, if it be united to the Spirit, that is to Christ. And the blessings which await His elect are greater than tongue can tell.’ 6. τῆς πρώτης «.t.A.] This doc- trine of an eternal Church seems to be a development of the Apostolic teaching which insists on the fore- ordained purpose of God as having elected a body of men to serve Him from all eternity; see esp. Ephes. 4 kal] om. S. 9 ἐκ τῆς γραφῆς i. 3 54. ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπου- ρανίοις ἐν Χριστῷ, καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου ...Tpooploas ἡμᾶς εἰς υἱοθεσίαν k.T.X., a passage aptly quoted by Bryennios. The language of our preacher stands midway in point of development, and perhaps also in point of chron- ology, between this teaching of S. Paul and the doctrine of the Valen- tinians, who believed in an eternal zon ‘ Ecclesia’, thus carrying the Platonism of our pseudo-Clement a step in advance. 7. πρὸ ἡλίου κ-τ.λ.] This expres- sion is probably taken from Ps. Ixxi (Ixxil). 5 συμπαραμενεῖ τῷ ἡλίῳ kal πρὸ τῆς σελήνης γενεὰς γενεῶν and 2d. νεῖ. 17 πρὸ τοῦ ἡλίου διαμενεῖ τὸ ὄνομα αὐτοῦ; for though in these passages, as the Hebrew shows, πρὸ has*or ought to have a different meaning (Aquila eis πρόσωπον τῆς σελήνης, Symmachus ἔμπροσθεν τῆς σελήνης), yet it was commonly so interpreted, as appears from Justin Dial. 64 (p. 288) ἀποδείκνυται... «ὅτι οὗτος (i.€. ὁ Χριστός) Kai πρὸ τοῦ ἡλίου ἢν, in proof of which statement he cites the passages just quoted ; comp. 20. 45 (p- 264) ὃς καὶ πρὸ ἑωσφόρου καὶ σελήνης ἦν, 34 (p. 252), 76 (p. 302); and so Athanasius 6. Arian. i. 41 (1. p. 351) εἰ δὲ καί, ws IO CTHAAION AHCTQN. xIv] BY AN UNKNOWN AUTHOR. 325 lon ~ ΄ \ TNS, τῆς πνευματικῆς, τῆς προ ἡλίου καὶ σελήνης ἐκτισ- / »\ \ \ / μένης" ἐὰν δὲ μὴ ποιήσωμεν > ΄σ- ΄σ lan / εκ τῆς γραφῆς THs λεγουσης ᾽ / ~ ~ ἣν ἐκκλησίας τῆς ζωῆς εἶναι, \ «ς — ~ / δὲ ὑμάς ἀγνοεῖν ὅτι τῆς λεγούσης) ex tis de quibus scriptum S, omitting οὖν. See p. 321. ψάλλει Aavid ἐν τῷ ἑβδομηκοστῷ πρώτῳ ψαλμῷ, “Πρὸ τοῦ ἡλίου διαμένει τὸ ὄνομα αὐτοῦ, καὶ “πρὸ τῆς σελήνης. εἰς γενεὰς γενεῶν, πῶς ἐλάμβανεν ὃ εἶχεν ἀεὶ κιτιλ. Similarly too in his Z2fos. in Psalm. \xxi (1. p. 897) he explains the two expressions, vv. 5, 17, πρὸ αἰώνων and πρὸ καταβολῆς κόσμου respectively. Meanwhile Eusebius Comm. in Psalm. ad loc. (Of. V. p. 800 ed. Migne) had mentioned and rejected this meaning; οὐ γὰρ πρὸ τῆς σελήνης, τούτεστι πρὶν γενέσθαι τὴν σελήνην, ἀλλ᾽ ἐνώπιον ὥσπερ καὶ ἔμπροσθεν ἡγούμενος τῆς σελήνης. For the idea see esp. Hermas [725. ii. 4 Tis οὖν ἐστίν ; φημί. Ἢ ᾿Εκκλησία, φησίν. εἶπον οὖν αὐτῷ, Διὰ τί οὖν πρεσβυτέρα; Ὅτι, φησίν, πάντων πρώτη ἐκτίσθη" διὰ τοῦτο πρεσβυτέρα, καὶ διὰ ταύτην ὁ κόσμος κατηρτίσθη, quoted by Bryennios. Comp. also Orig. c. Ceds. vi. 35, where speaking of the phrase droppoias ἐκκλησίας ἐπιγείου which Celsus had attributed among other absurdities to the Christians, he writes, τάχα ἐλήφθη ἀπὸ τοῦ ὑπό τινων λέγεσθαι ἐκκλησίας τινὸς ἐπουρανίου καὶ κρείττονος αἰῶνος ἀπόρροιαν εἶναι τὴν ἐπὶ γῆς ἐκκλησίαν. And see the passages quoted in the notes on τὰ βιβλία κιτιλ. and ἀντίτυπον. Hil- genfeld quotes Clem. Alex. Strom. iv. 8 (p. 593) εἰκὼν δὲ τῆς οὐρανίου ἐκκλησίας ἡ ἐπίγειος (this father has ᾽ / wr ἐκκλησιὰ Cwoa ce τὸ θέλημα Κυρίου, ἐσόμεθα c 9 Π ἜΓενηθη ὁ οἰκός MOY « oy ς 4 > \ ΄- ὥστε οὖν αἱρετισώμεθα ἀπὸ τῆς « “ ᾽ sf iva σωθῶμεν. οὐκ οἴομαι σὰ U MA €CTIN est S. 10 ὥστε οὖν] ὥστε, ἀδελφοί [μου] just before cited Ephes. v. 21 564. Col. iii. 18 sq.), 2b. vi. 13 (Pp. 793) ai ἐνταῦθα κατὰ τὴν ἐκκλησίαν προκοπαὶ μιμήματα, οἶμαι, ἀγγελικῆς δόξης κἀκείνης τῆς οἰκονομίας τυγχάνουσιν ἣν ἀναμένειν φασὶν αἱ γραφαὶ τοὺς κατ᾽ ἔχνος k.T.A. 9. ἐκ τῆς γραφῆς κιτιλ.] A loose expression, meaning ‘of those persons described in the Scripture’. The Syriac translator has paraphrased accordingly. The passage is Jer. vii. II μὴ σπήλαιον λῃστῶν ὁ οἶκός μου, οὗ ἐπικέκληται τὸ ὄνομά μου er αὐτῷ κιτιλ., to which also our Lord alludes (Matt. xxi. 13, Mark xi. 17, Luke xix. 46). For the application here comp. A fost. Const. 11. 17. 10. ὥστε οὖν] A pleonasm which our author repeats elsewhere; §§ 4,7. αἱρετισώμεθα] ‘choose’, prefer’; a common word in the Lxx. In the N.T. it is found only Matt. xii. 18, in a quotation from Is. xlii. 1, where however it does not occur in the Lxx. See Sturz Dial. Mac. 144. 11. τῆς ζωῆς] Harnack writes ‘Tu- dzeorum synagoga est ecclesia mor- tis’. The contrast however is not between the Synagogue and the Church of Christ, but between mere external membership in the visible body and spiritual communion in the celestial counterpart. 12. σῶμά ἐστιν Χριστοῦ} Riches: i. 326 ‘ AN Χριοτοῦ" λέγει γὰρ ἀνθρῶπον APCEN Kal τὸ θῆλν ἡ ἐκκλησία" ANCIENT HOMILY [xiv \ > ͵ ε ‘ ‘ ἡ ypadyn “Enoincen ὁ Θεὸς TON z \ sf > \ e if θΗ͂λγ' TO ἀρσεν ἐστὶν ὁ Χριστός, Ny τεῦ \ / \ - Ue καὶ OTL τὰ βιβλία Kal οἱ ἀποστο- \ 3 ’ 3 “νι a \ af 4 λοι THY ἐκκλησίαν οὐ νῦν εἶναι, ἀλλὰ ἄνωθεν [λέγουσιν, 3 τὸ θῆλυ] καὶ τὸ θῆλυ 5. prophetarum 5. 23 τῇ ἐκκλησίᾳ, ἥτις ἐστὶν τὸ σῶμα αὐτοῦ; comp. 26. iv. 4, 12 sq., 16, νυν 23 30, Rom. xi. §, 1 Cor. x 17, ἘΠῚ 12 7, COL ἢ: 16, 24, 1; .πὸ, 111 τ: 1. Ἐποίησεν κ-τ.λ.}] Gen. i. 27 ἐποίησεν 6 Θεὸς τὸν ἄνθρωπον, κατ᾽ εἰκόνα Θεοῦ ἐποίησεν αὐτόν" ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς. The applica- tion seems to be suggested by 5. Paul’s treatment of this portion of the Mosaic account, Ephes.v. 31 sq. ; where, after representing the Church as the body and spouse of Christ, and quoting Gen. ii. 24, he says, ro μυστῆἤριον τοῦτο μέγα ἐστίν᾽ ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ [εἰς] τὴν ἐκκλη- σίαν. 3. καὶ ὅτι] Some words have evidently dropped out in the MSs here: see the introduction, pp. 246 sq. The lacuna is conveniently supplied by λέγουσιν δῆλον after ἄνωθεν, as I have done. This seems to me better than the more obvious solution of Bryennios, who would attach this ὅτι to the preceding ὑμᾶς ἀγνοεῖν, and understand merely φασί or διδάσκουσι or the like. The Syriac translator omits the ὅτι and inserts a λέγουσι or some similar word. This is clearly an arbitrary correction. τὰ βιβλία καὶ of ἀπόστολοι] This is a rough synonyme for the Old and NewTestaments respectively. Though the Apostolic and Evangelical writ- ings are elsewhere in this epistle - treated as γραφαί (§ 2) and even as λόγια τοῦ Θεοῦ (§ 13), being thus co- kal Ort] atgue etiam 8. 4 οὐ νῦν] add. adicunt 8. τὰ βιβλία] add. λέγουσιν δῆλον] om. C S; see the ordinated in point of authority with the Old Testament, yet the term τὰ βιβλία, ‘the Books’, is not yet extended to them. For somewhat similar expressions for the Old and New Testaments in early writers, see the note on Ign. Phlad. 5. The exact mode of expression is however unique. The Syriac translator’s ‘books of the prophets’ is the ob- vious gloss of a later age. But what Books of the Old Testa- ment and what Apostolic writings had the preacher in view? (1) As regards the O.T. the an- swer is partly supplied by his own context. Inthe first place the history of creation in Genesis is contem- plated. Such treatment was alto- gether in accordance with the theo- logical teaching of his age. Anastasius of Sinai (Routh’s Rel. Sacr. 1. p. 15; comp. Anastas. ΟΖ. p. 860, Migne) says, Παπίου τοῦ πάνυ τοῦ Ἱεραπολίτου τοῦ ἐν τῷ ἐπιστηθίῳ φοιτήσαντος, καὶ Κλήμεντος Πανταίνου τῆς ᾿Αλεξαν- δρέων ἱερέως, καὶ ᾿Αμμωνίου σοφωτά- του, τῶν ἀρχαίων καὶ πρώτων συνῴδων ἐξηγητῶν, εἰς Χριστὸν καὶ τὴν ἐκκλησίαν πᾶσαν τὴν ἑξαήμερον νοη- σάντων. We might almost suppose that Anastasius was here alluding to our pseudo-Clement, if he had not in a parallel passage (p. 962 Migne), where he is again enume- rating ancient interpreters who ex- plained the statements respecting paradise in Genesis as εἰς τὴν Χριστοῦ ἐκκλησίαν ἀναφερόμενα, specified KAy- XIV | BY AN UNKNOWN AUTHOR. 427 ~ > \ 7 - ΄σ > 5 δῆλον]: ἦν yap πνευματική, ὡς καὶ ὁ ᾿Ιησοῦς ἡμῶν, ἐφα- , \ 9 , - ai a νερώθη δὲ ἐπ᾽ ἐσχάτων τῶν ἡμερῶν ἵνα ἡμᾶς σώση: eS / δὲ \ ot > / > ΄σ 5 \ ἡ ἐκκλησία δὲ πνευματικὴ οὖσα ἐφανερώθη ἐν TH σαρκὶ έ lower note. 5 ὡς καὶ ὁ Ἰησοῦς ἡμών, ἐφανερώθη δὲ κ.τ.λ.7 ef vir etus autem (δὲ) “2ιγ αἰ» est, ts qui est Fesus Christus Dominus noster, manifestatus est autem, etc. S. μῆς 6 Stpwparevs. He writes again (p. 964), ‘admirabiles quos diximus interpretes...decreverunt...duos quos- dam esse paradisos...terrestrem et calestem, qui cernitur et qui in- telligitur, sicut etiam est Christus celestis simul et terrestris, congru- enter typo duarum ecclestarum, ter- ren@, inquam, e¢ celestis civitatis Domini virtutum etc.’ (a passage which illustrates the language of our preacher respecting the Church) ; and he himself accordingly maintains that whatever is said of Adam and Eve applies to Christ and the Church (e.g. pp. 999, 1007, 1027, 1050). But besides the Hexaemeron, our preacher may have been thinking of other parts of the O. T., such as Ps. xliv (xlv), in which ‘the queen’ was already interpreted of the Church (Justin Dial. 63, p. 287). So too he would not improbably have the Song of Solomon in his mind. (2) As regards the ‘Apostles’ again his context indicates his chief reference. The Epistle to the E- phesians seemed to him more es- pecially to inculcate this doctrine. But he would find it elsewhere. There are some indications that he was acquainted with the Epistle to the Hebrews; and, if so, he would see a confirmation of his view in πόλει Θεοῦ ζῶντος Ἱερουσαλὴμ ἐπουρανίῳ.... πανηγύρει καὶ ἐκκλησίᾳ πρωτοτόκων ἀπο- γεγραμμένων ἐν οὐρανοῖς (xil. 22, 23). Again such words as Apoc. xxi. 9, 10, τὴν νύμφην τὴν γυναῖκα τοῦ dpviov... 6 ἡμερῶν] temporum 8. τὴν ἁγίαν Ἱερουσαλὴμ καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ Θεοῦ, would suit his purpose admirably. 4. οὐ νῦν κιτιλ.] “ποΐ now for the first time, but from the beginning’. For this sense of ἄνωθεν see Luke i. 3, Acts xxvi. 5; comp. Justin Dza/. 24 (p. 242) ὥσπερ ἄνωθεν ἐκηρύσσετο, 2b. 63 (p. 286) ὅτι ἄνωθεν ὁ Θεὸς... γεννᾶσθαι αὐτὸν ἔμελλε, where it is an explanation of πρὸ ἑωσφόρου ἐγέννησά σε. Harnack compares Gal. iv. 26, etc., but the opposition to νῦν here suggests the temporal rather than the local meaning of ἄνωθεν. 5. ὁ Ἰησοῦς ἡμῶν] Sc. πνευματικὸς ἦν, so that ὁ Ἰησοῦς, not ἡ ἐκκλησία, is the nominative of ἐφανερώθη : comp. § 9 Χριστὸς ὁ Κύριος, ὁ σώσας ἡμᾶς, ὧν μὲν τὸ πρῶτον πνεῦμα, ἐγένετο σὰρξ καὶ οὕτως ἡμᾶς ἐκάλεσεν. For ἐφανερώθη δὲ κιτ.λ. comp. I Pet. 1. 20 Χριστοῦ προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, φανερωϑθέντος δὲ ἐπ᾿ ἐσχάτου (ν.]. ἐσχάτων) τῶν χρό- νων δι’ ὑμᾶς κιτλ. 6. ἐπ᾿ ἐσχάτων τῶν ἡμερῶν] ‘when the days were drawing to a close’, ‘at the end of all things’; a not uncommon LXxX expression, Gen. xlix. 1, Deut. iv. 30 (v. 1), Dan. ii. 28, x. 14, Hos. iii. 5, Mic. iv. 1; and so 2 Pet. iii, 3, but in Heb. i. 2 the correct reading is ἐπ᾿ ἐσχάτου τῶν ἡμερῶν. 7. ἐν τῇ σαρκὶ Χριστοῦ] When Christ took a bodily external form, the Church did the same. Moreover this external form might be said to be 328 AN ANCIENT HOMILY [x1v na =: σ- e/ φ' e ΄σ / 3 A Χριστοῦ, δηλοῦσα ἡμῖν ὅτι, ἐαν τις ἡμῶν τηρήση αὐτὴν ν TH kat μὴ φθεί ἀπολήψεται αὐτὴν ἐν τῷ ἐν TH σάρκιὶ καὶ MY φ en, ῇῃ 1 ᾿ ~ 7 ε \ \ e/ ’ / Υ͂ > πνεύματι τῷ ἁγίῳ: ἡ yap σὰρξ αὕτη ἀντίτυπος ἐστιν ~ / 3 \ Ss \ ΕῚ ψ' ’ὔ A τοῦ πνεύματος: οὐδεὶς οὖν TO ἀντίτυπον φθείρας το \ 7 sf Ss an / 3 αὐθεντικὸν μεταλήψεται. ἄρα οὖν τοῦτο λέγει, ἀδελ- 7 \ / εὖ a / coi, Τηρήσατε τὴν σάρκα ἵνα τοῦ πνεύματος μετα- / λαβητε. \ \ ΄σ / of x SOG LA \ 4 kal TO πνεῦμα Χριστὸν, aoa οὖν ὁ ὑβρίσας τὴν σάρκα ? \ / "> \ (4 \ 9 , εἰ δε λέγομεν εἶναι τὴν σαρκα τὴν ἐκκλησίαν 3 ἀντίτυποΞς] typus S,and so τὸ ἀντίτυπον just below; but this is probably owing to the poverty of the language. 5 μεταλήψεται] CS. In C however it was first written ἀπολήψεται, and μετὰ is written above by the same hand. See the note on φιλοπονεῖν below, ὃ 19. 8 ὁ ὑβρίσας...τὴν ἐκκλησίαν] ἐξ gui contumelia affecit car- ἐν τῇ σαρκὶ αὐτοῦ, since the Church exists by union with Him. I. τηρήσῃ αὐτήν] ‘keep her pure and undefiled’, 1.6. so far as con- cerns his own conduct as one member of the body. The believer in his own special department is required to do that which Christ does throughout the whole, Ephes. v. 27 παραστῆσαι ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπῖλον ἢ ῥυτίδα κιτ.λ. 2. ἀπολήψεται αὐτήν] i.e. by being incorporated in the celestial, spiritual Church. 4. τὸ ἀντίτυπον] ‘the counterpart, or copy’. The Platonic doctrine of ideas underlies these expressions. The αὐθεντικόν is the eternal, spiritual archetype, the original document, as it were, in God’s own handwriting: comp. Tertull. de Monog. 11 ‘in Greeco authentico’, ‘the Greek origi- nal’, before it was corrupted by tran- scription ; de Praescr. 36 ‘ipsae au- thenticae literae eorum’, ‘the auto- graph letters of the Apostles’; Dig. XXxVill. 3. 12 ‘exemplo quidem aperto nondum apertum est testamentum ; quod si authenticum patefactum est totum, apertum’, where ‘authenti- cum’ is the original, and ‘exemplum’ the copy; Julius in Athan. AZol. c. Arian. 28 (I. p. 116) προεκόμισε χεῖρα ὁλόγραφον αὐθεντικήν, i.e. ‘written from first to last by his own hand’. The ἀντίτυπον is the material, tem- porary, manifestation, the imperfect and blurred ¢razscrzpi of the original: comp. Synes. “Φ 2252. 68 (p. 217) τοῖς ταχυγράφοις τὰ ἀντίτυπα δοῦναι τῶν τότε γραφέντων ἐπέταξα, Epist. in Athan. Afol. c. Arian. 85 (I. p. 158) τῷ ἀντιτύπῳ τοῦ θείου γράμματος. For ἀντίτυπον, thus contrasted with the heavenly and true, comp. Heb. ix. 24 ἀντίτυπα τῶν ἀληθινῶν, where the ἀντίτυπα are defined in the context aS Ta ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς and the ἀληθινά as αὐτὰ τὰ ἐπουράνια. See also the anonymous Valentinian in Epiph. er. xxxi. 5 (pp. 168, 169) ἀντίτυπος τοῦ προόντος ᾿Αγεννήτου, av- τίτυπον τῆς προούσης τετράδος. Απά more especially for the pseudo-Cle- ment’s teaching here compare the Valentinian language, Iren. I. 5. 6 ὃ δὴ Kal αὐτὸ ἐκκλησίαν εἶναι λέγουσιν, ἀντίτυπον τῆς ἄνω Ἐκκλησίας. In such senses ἀντίτυπον depreciates relatively ; and with this meaning the material elements in the eucha- rist were commonly called by the xiv] « A > ’ ὕβρισεν τὴν ἐκκλησίαν. ~~ , ae. c xX , Io ψεται του TVEUMATOS, O €OTLY O βιστος. BY AN UNKNOWN AUTHOR. 329 5 ~ Ss 7 ὁ τοιοῦτος οὖν οὐ μεταλη- / TOO AUTNV δύναται ἡ σὰρξ αὕτη μεταλαβεῖν ζωὴν Kat ἀφθαρσίαν, De , > ΄ ~ ͵ ΄. € / κολληθέντος αὐτῇ τοῦ πνεύματος TOU ἁγίου. ᾽, OUTE > ~ ὦ oJ ~ a « ’ c ἐξειπεῖν τις δύναται οὔτε λαλῆσαι ἃ titoimacen ὁ Κύριος τοῖς ἐκλεκτοῖς αὐτοῦ. XV. οὐκ οἴομαι δὲ ὅτι μικρὰν συμβουλίαν ἐποιη- > , «ἃ / , σάμην περὶ ἐγκρατείας, ἣν ποιήσας τις οὐ μετανοήσει, nem suam contumelia affecit carnem Christi ecclesiam S. This might possibly repre- sent ὁ ὑβρίσας τὴν σάρκα [τὴν ἰδίαν, τοῦ Χριστοῦ τὴν σάρκα] ὕβρισεν, τὴν ἐκκλησίαν, the words in brackets having been omitted in C by homceoteleuton; but I am disposed to regard it as merely a paraphrastic rendering of 85, fathers ἀντίτυπα of the body and blood of Christ, e.g. Afost.Const. v.14, Vi. 30, vii. 25: see Suicer 7hes. s.v. On the other hand ἀντίτυπον is some- times opposed to τύπος, as the fin- ished work to the rough model, the realization to the foreshadowing, in which case it extols relatively ; comp. I Pet. iii. 21. 5. ἄρα οὖν κιτιλ.] This apparently refers not to what has immediately preceded, but to an application which the preacher has made of an evan- gelical text several chapters before, §8 ἄρα οὖν τοῦτο λέγει Τηρήσατε THY σάρκα ἁγνὴν κιτίλ. It is almost impossible however to trace the connexion of thought in so loose a writer. 7. τὴν σάρκα] as being the Jody of Christ. This language does not occur in S. Paul, for in Ephes. v. 30 ἐκ τῆς σαρκὸς αὐτοῦ is an interpolation. The relation of Christ to the Church is represented by S. Paul as that of the Aead to the body, whereas here it is that of the 5227γ22 to the body, so that ‘ body’ is equivalent to ‘ flesh’. Altogether our preacher seems to be guilty of much confusion in his metaphor in this context; for here the relation of flesh to spirit repre- 15 ἐποιησάμην] add. ὑμῖν 8, sents the relation of the Church to Christ, whereas just above it has re- presented the relation of the earthly Church and Christ to the heavenly Church and Christ. The insertion in the Syriac does not remove the difficulty. See the criticism of Pho- tius on the inconsequence of this writer’s sentiments, quoted above on $ 1, p. 187. 11. μεταλαβεῖν] with an accusa- tive, as e.g. Acts xxiv. 25, and com- monly in classical writers. On the different sense of the two cases with this verb see Kiihner 11. p. 294 sq. The propriety of the change here will be obvious. Similarly ro avéev- τικὸν μεταλήψεται above. 12. τοῦ πνεύματος τοῦ ἁγίου] See above pp. 202,227. The languagehere is still more unguarded than in § 9. 13. ἐξειπεῖν] ‘express’: Clem. Rom. 48. ἃ nroipacev| A reference to the same passage of which part has been already quoted by our preacher at the end of § 11. See the note on Clem. Rom. 34, p. 114. XV. ‘He, that obeys this exhorta- tion to chastity, will save both him- self and the preacher. It is no small AN ANCIENT HOMILY [xv 330 > A \ ἐ A / 9 A A 7 ἀλλὰ καὶ ἑαυτὸν σώσει κἀμὲ τὸν. συμβουλεύσαντα. \ A 9 af \ 7 \ \ μισθὸς yap οὐκ ἔστιν μικρὸς πλανωμένην ψυχὴν Kal - , ἢ , 3 \ 17 , \ ἀπολλυμενὴν ἀποστρέψαι εἰς τὸ σωθῆναι. ταύτην γαρ of a 3 td ny ao ~ ~ ἔχομεν THY ἀντιμισθίαν ἀποδοῦναι τῷ Θεῷ τῷ κτίσαντι ε on “Ὁ 4 \ / A , ἡμᾶς, ἐὰν ὁ λέγων Kal ἀκούων μετὰ πίστεως καὶ ἀγάπης 5 ἡ λέγη καὶ ἀκούη. ἐμμείνωμεν οὖν ἐφ᾽ οἷς ἐ j Ka yn a μμείνωμ φ ἐπιστευ- i J \ ε « A 7 n~ σαμεν δίκαιοι καὶ ὅσιοι, ἵνα μετὰ παρρησίας αἰτῶμεν A \ \ / 31 A , 2 ὅδ Ὁ 1 ’ τὸν Θεὸν tov λέγοντα Ἔτι \AAOYNTOC coy ἐρῶ ἰδοὺ πᾶρ- ~ A A tn / \ εἰμι: τοῦτο γὰρ TO ῥῆμα μεγάλης ἐστὶν ἐπαγγελίας a e 7 \ \ / / 3 σημεῖον: ἑτοιμότερον Yap ἕαυτον λέγει ὁ Κύριος εἰς \ ff nm 3 ΄- i 5 TO διδόναι τοῦ αἰτοῦντος. τοσαύτης οὖν χρηστότητος / A ‘f ε ~ ~ Ψ μεταλαμβάνοντες μὴ φθονήσωμεν ἑαντοῖς τυχεῖν τοσού- 5 ὁ λέγων καὶ ἀκούων] S translates as if it had read 6 τε λέγων καὶ ὁ ἀκούων. μετὰ πίστεως καὶ ἀγάπης] cum caritate e cum fide S, transposing the words. repetition of the preposition see above, p. 239. On the 10 εἰς τὸ διδόναι τοῦ αἰτοῦντος] 771 illud ut det petitionem eius qui petit ab tpso 5, thus supplying a substantive to govern recompense to convert and save a perishing soul. Faith and love are the only return that speaker and hearer alike can make to God their Creator. So therefore let us be true to our belief, for God promises an immediate response, declaring Him- self more ready to give than we to ask. We must not grudge ourselves these bounties of His goodness; for as the rewards of submission are great, so the punishment of disobedi- ence is great also’. 15. οἴομαι] The word has oc- curred twice already in this writer §§ 6, 14. I. καὶ ἑαυτὸν κιτ.λ.} 1 Tim. iv. 16 καὶ σεαυτὸν σώσεις Kal τοὺς ἀκούοντάς gov. See also below, ὃ 19. Harnack quotes Barnab. I μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι, ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον..-πνεῦμα. 2. μισθὸς κιτ.λ.] James ν. 20 ὁ ἐπι- στρέψας ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ σώσει ψυχὴν ἐκ θανάτου κιτιλ. 4. ἀντιμισθίαν]! A favourite word with our author, especially in this connexion ; see the note on § I. 7. δίκαιοι καὶ ὅσιοι] See on §§ 1, 5. 8. Ἔτι λαλοῦντός κιτιλ.] Is. lviii. 9 ὁ Θεὸς εἰσακούσεταί σου, ἔτι λαλοῦν- ros σου ἐρεῖ ᾿Ιδοὺ πάρειμι. Comp. A post. Const. 111. 7, where, as here, it is quoted ἐρῶ (though with a v.1), probably (as Lagarde points out) from a confusion with Is. lxv. 24 ἔτι λαλούντων αὐτῶν ἐρῶ, Ti ἐστιν; So too it is given ‘dzcam’ in Iren. iv. 17. 3, but ἐρεῖ in Justin Dza/. 15 (p. 233). II. τοῦ αἰτοῦντος] sc. eis τὸ αἰτεῖν ‘more prompt to give than the asker is to ask’; as in the Collect ‘more ready to hear than we to pray’. The Syriac translator has misunderstood the sense. XVI. ‘Therefore let us repent and return to God betimes. If we conquer our appetites and desires, 15 20 xv] BY AN UNKNOWN AUTHOR. 331 των ἀγαθῶν. ὅσην yap ἡδονὴν ἔχει Ta ῥήματα ταῦτα τοῖς ποιήσασιν αὐτά, τοσαύτην κατάκρισιν ἔχει τοῖς παρακούσασιν. XVI. “ὥστε, ἀδελφοί, ἀφορμὴν λαβόντες οὐ μικρὰν εἰς τὸ μετανοῆσαι, καιρὸν ἔχοντες ἐπιστρέψωμεν ἐπὶ τὸν καλέσαντα ἡμᾶς Θεόν, ἕως ἔτι ἔχομεν τὸν παραδεχόμενον ἡμᾶς. ἐὰν γὰρ ταῖς ἡδυπαθείαις ταύ- ταις ἀποταξωώμεθα καὶ τὴν ψυχὴν ἡμῶν νικήσωμεν ἐν τῷ μὴ ποιεῖν τὰς ἐπιθυμίας αὐτῆς τὰς πονηράς, μετα- ληψόμεθα τοῦ ἐλέους ᾿Ιησοῦ. Γινώσκετε δὲ ὅτι ἔρχεται ἤδη ἡ Hmépa τῆς κρίσεως ὡς κλίβανος KAIOMENOC, Kal , ’ -“ ΕῚ tal \ ie ~~ TAKHCONTAI Trivest TON OYPANON, καὶ πᾶσα ἡ γῆ ὡς τοῦ αἰτοῦντος and mistaking the sense. igitur hac jucunditate et bonitate Dei jucundamur S. 18 τὸν παραδεχόμενον] patrem qui accifit 8, i.e. 16 ἀδελφοί] add. ἀγαπητοί S. IIPA for ITAPA- we shall obtain mercy of Jesus. For be assured, the day of judgment is at hand ; as a heated furnace shall it be; the heavens shall be fused and the earth shall be as melting lead; and all the deeds of men shall be revealed. Almsgiving is a token of repentance. Fasting is greater than prayer, and almsgiving than both. Love covereth a multitude of sins, and prayer delivereth from death. Blessed is he that aboundeth in these things. For almsgiving removeth the burden of sin’. 16. ἀφορμὴν λαβόντες] So Rom. vii. 8, 11. Conversely ἀφορμὴν &- δόναι 2 Cor. v. 12, 1 Tim. v. 14, Ign. Tradl. 8. 17. καιρὸν ἔχοντες] So ὃ 8 ἕως ἔχομεν καιρὸν μετανοίας, ὃ 9 ὡς ἔχομεν καιρὸν τοῦ ἰαθῆναι. 19. τὸν παραδεχόμενον] It is yet the καιρὸς εὐπρόσδεκτος (2 Cor. vi. 2). ἡδυπαθείαις] See again ὃ 17. Not 11 τοσαύτης ... μεταλαμβάνοντες] guoniam 12 τοσούτων τοιούτων (?) 8. 22 Ἰησοῦ] Domini nostri Fesu Christi 8. a Biblical word. On this word, which was highly distasteful to the Stoics, see Wyttenbach on Plut. Mor. 132 c. It occurs at least as early as Xenophon, Cyv. vii. 5. 74. 20. ἀποταξώμεθα] See on § 6. 22. ἔρχεται x.t.A.] Mal. iv. 1 ἰδοὺ ἡμέρα ἔρχεται καιομένη ὡς κλίβανος. 24. τινες] This is obviously cor- rupt, though both our authorities are agreed. I think that for τινες we should probably read [ai] δυνάμεις, the expression being taken from Is. XXXiV. 4 καὶ τακήσονται πᾶσαι ai δυνά- pets τῶν οὐρανῶν; comp Afoc. Petr. in Macar. Magn. iv. 7 (p. 165, Blondel) καὶ τακήσεται πᾶσα δύναμις οὐρανοῦ. Where the MS was torn 4nd letters had dropped out, it might easily be read Tinec. Comp. 2 Pet. iii. 7, 10, Orac. Sib. iii. 689 sq., Melito AZol. 12, p. 432 (Otto). Though the existing text might be explained with Harnack and Hilgenfeld by the common belief in 50 AN ANCIENT HOMILY [xvI Δ. > \ \ ’ \ / f A μόλιβος ἐπὶ πυρὶ THKOMEVOS, καὶ τότε φανήσεται Ta ἢ \ Aah “- 3 θ / κρύφια Kat avepa epya τῶν ανθρωπων. καλὸν οὖν > / e , e / ἐλεημοσύνη ὡς μετάνοια ἁμαρτίας" κρείσσων νηστεία ~ 9 / \ 3 / > ’ \ προσευχῆς, ἐλεημοσύνη δὲ ἀμφοτέρων" ἀγάπη δὲ Ka- 3 κρείσσων νηστεία προσευχῆς] bonum jejunium, oratio, S; but probably 2 has dropped out. This insertion would bring the Syriac into conformity with the Greek, several heavens (comp. e.g. Orig. ὦ Cels. vi. 23), I can hardly think that our Clementine writer would have ex- pressed himself in this way, even if he had believed that some of the heavens would be spared from the conflagration. The pseudo-Justin Quest. ad Orthod. 74 probably refers to this passage: see the Addenda on p. 167, 19: I. μόλιβος] This seems to be the correct form in the LxXxX generally, Exod, xv. 10, Num. xxx. 22, “fob xix. 24, etc. Both μόλιβος and μόλιβ- δος are certified by their occurrence in metre. 2. κρύφια καὶ φανερὰ] An exhaus- tive expression: comp. Wisd. vii. 21 ὕσα τέ ἐστι κρυπτὰ καὶ ἐμφανῆ ἔγνων. καλὸν οὖν κιτ.λ.} If there is no cor- ruption in the text of this passage, it offers another illustration of the cri- ticism of Photius on our pseudo- Clement, £767. 126, quoted above, p. 187. This however may be doubt- ful. The preacher seems to be thinking of Tobit xii. 8, 9 ἀγαθὸν προσευχὴ μετὰ νηστείας καὶ ἐλεημοσύ- ms καὶ δικαιοσύνης ... καλὸν ποιῆσαι ἐλεημοσύνην ἢ θησαυρίσαι χρυσίον " ἐλεημοσύνη γὰρ ἐκ θανάτου ῥύεται καὶ αὕτη ἀποκαθαριεῖ πᾶσαν ἁμαρτίαν, where the first sentence as read in δὲ is ἀγαθὸν προσευχὴ μετὰ νηστείας καὶ ἐλεημοσύνη μετὰ δικαιοσύνης ὑπὲρ ἀμ- φότερα. Here the very same function ἐκ θανάτου ῥύεσθαι, which our text as- signs to prayer, is assigned to alms- giving. Moreover our text having stated that almsgiving is greater than prayer immediately afterwards as- signs a more important work to prayer than to almsgiving. These two facts combined throw doubt on the integrity of the text. It would seem as though somewords had beentrans- posed and others perhaps omitted. 3. ws μετάνοια ἁμαρτίας] ‘ as repent- ance from sin is good’, if the text be correct; for the sense will hardly allow us to translate ‘as being re- pentance from sin’. I suppose that ἐλεημοσύνη here has its restricted sense of ‘almsgiving’, as in every passage where it occurs in the N.T. 4. ἀμφοτέρων] See Ecclus. xl. 24 ὑπὲρ ἀμφότερα ἐλεημοσύνη ῥύσε- ται, where however the ἀμφότερα are ἀδελφοὶ καὶ βοήθεια εἰς καιρὸν θλίψεως. ἀγάπη δὲ κιτ.λ.] Taken from 1 Pet. iv. 8, where it is doubtless a quota- tion from Prov. x. 12. See the note on Clem. Rom. 49, where also it is quoted. There can be no doubt that in the original context it refers to passing over without notice, and so forgiving, the sins of others, nor is there any reason for interpreting it otherwise as adopted by S. Peter or by the genuine Clement. In James v. 20 the expression καλύψει πλῆθος ἁμαρτιῶν seems still to be used of the sins of others, but in the sense of ‘burying them from the sight of God, wiping them out by the con- version and repentance of the sinner’. On the other hand our preacher xvi] BY AN UNKNOWN AUTHOR. 333 5 AYTTE! πλῆθος AMAPTION’ προσευχὴ δὲ ἐκ καλῆς συνει- δήσεως ἐκ θανάτου ῥύεται. μακάριος πᾶς ὁ εὑρεθεὶς > / / 3 / \ / ε ἐν τούτοις πλήρης ἐλεημοσύνη Yap κουφισμα ἀμαρ- / / Tlas γινεται. XVII. Ky ? ε ’ .«“ἶ Μετανοήσωμεν οὖν ἐξ ὅλης καρδίας, ἵνα 4 ἐλεημοσύνη δὲ] add. melior (kpeloowr) S. seems certainly to take it as mean- ing ‘atones for a multitude of ove’s own sins’, as it is taken by some modern commentators: and so too Tertull. Scorp. 6. Clement of Alex- andria is hardly consistent with him- self. In Strom. ii. 15 (p. 463) he ex- plains it of God’s love in Christ which forgives the sins of men; whereas in Quis div. salv. 38 (p. 956) he takes it to mean that love, working in a man, enables him to repent and put away his own sins; and so apparently in Sz¢romz. i. 27 (p. 423). Origen Jz Lev. Hom. ii. § 5 (Ul. Ῥ. 190) refers it to the man’s own sins; but the turn which he gives to the passage is shown by his quoting in juxtaposition Luke vii. 47 ἀφέωνται αὐτῆς ai ἁμαρτίαι ai πολλαί, ὅτι ἠγάπη- σεν moAv—an explanation which re- moves the doctrinal objection to this interpretation, though the exegetical argument against it from the connex- ion of the passage in its original con- text (Prov. x. 12) still remains. 5. καλῆς συνειδήσεως] Heb. xiii. 18. A commoner expression is ἀγαθὴ συνείδησις ; see the note Clem. Rom. 41. For καθαρὰ συνείδησις see Clem. Rom. 45 with the note. 6. ἐκ θανάτου ῥύεται] This is said of ἐλεημοσύνη in Tobit iv. 10, xii. 9 (already quoted); and of δικαιοσύνη, which also signifies ‘almsgiving’, in Prov. x. 2, xi. 4; but not of προσευχή. See the note on καλὸν οὖν k.t.X. above. 7. ἐν] Comp. Ecclus. l. 6 σελήνη πλήρης ἐν ἡμέραις. CLEM. ἐλεημοσύνη yap κιτ.λ.] Prov. xvi. 6 (xv. 27) ἐλεημοσύναις καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι, Ecclus. iii. 30 ἐλεημοσύνη ἐξιλάσεται ἁμαρτίας : COMp. Dan. iv. 24 τὰς ἁμαρτίας σου ἐν ἐλεη- μοσύναις λύτρωσαι (Theod.). κούφισμα ἁμαρτίας] i.e. ‘removes the load of sin’, as with Bunyan’s pilgrims. So 3 Esdr. viii. 83 ov, Κύ- pie, ὁ κουφίσας Τὰς ἁμαρτίας ἡμῶν; comp. Ezr. ix. 13 ἐκούφισας ἡμῶν τὰς ἀνομίας. XVII. ‘Let us therefore repent lest we perish. For, if we are com- manded to convert even the heathen from their idolatry, how unpardon- able would it be to allow the ruin of a soul which has once known the true God! Therefore let us assist the weak, that we and they alike may be saved. And let us not give heed only while we are listening to the instructions of our presbyters, but also when we have departed to our homes. Let us also meet together more frequently, and thus endeavour to make progress in the command- ments of the Lord. He has declared that He will come to gather together all nations and languages. Then the unbelievers shall see His glory and shall bewail their past obstinacy. Their worm shall not die; and their sufferings shall be a spectacle to all men. Meanwhile the righteous, see- ing their torments, shall give glory to God, because there is hope for His true and zealous servants’. 9. Μετανοήσωμεν x.t.A.] The ex- 22 334 AN ANCIENT HOMILY [XVII μή τις ἡμῶν παραπόληται. εἰ γὰρ ἐντολὰς ἔχομεν, ἵνα καὶ τοῦτο πράσσωμεν, ἀπὸ τῶν εἰδώλων ἀποσπᾶν \ = r - \ of ἢ καὶ κατηχεῖν, πόσῳ μάλλον ψυχὴν ἤδη γινωσκουσαν τὸν Θεὸν οὐ δεῖ ἀπόλλυσθαι; συλλάβωμεν οὖν ἑαυτοῖς καὶ τοὺς ἀσθενοῦντας ἀνάγειν περὶ τὸ ἀγαθόν, ὅπως σωθῶμεν ἅπαντες" καὶ ἐπιστρέψωμεν ἀλλήλους καὶ νουθετήσωμεν. καὶ μὴ μόνον ἄρτι δοκῶμεν προσέχειν καὶ πιστεύειν ἐν τῷ νουθετεῖσθαι ἡμᾶς ὑπὸ τῶν πρεσ- / 5) \ Ni caer 5 Ss 3 ΄σ βυτέρων, ἀλλα καὶ ὅταν εἰς οἶκον ἀπαλλαγῶμεν, μνη- 2 ἵνα καὶ τοῦτο πράσσωμεν] 5; καὶ τοῦτο πράσσομεν (om. ἵνα) C. Similar omis- sions of ἵνα appear in AC in § 48 ἐξομολογησώμαι (where S is correct), and in S itself in ii § 11 κομισώμεθα (where AC are correct). S, as if rpds: but it perhaps does not represent a different reading. καὶ πιστεύειν] S; πιστεύειν καὶ προσέχειν C,. 5 περὶ] C3 ad (adversus) " προσέχειν 9 εἰς οἶκον ἀπαλλαγῶμεν] C; domum dimissi fuerimus et cessaverimus ab his omnibus S. The variation might pression μετανοεῖν ἐξ ὅλης [τῆς] καρδίας has occurred already § 8, and will occur again § 19; comp. also § 9 μετανοῆσαι ἐξ εἰλικρινοῦς καρδίας. I. παραπόληται] ‘perish by the way, i.e.‘ unexpectedly, through care- lessness, without sufficient cause’; as e.g. Lucian Gymn.13 ὁρῶ οὐδενὸς μεγάλου ἕνεκα παραπολλυμένας, Vig7. 13 δέδοικα μὴ παραπόληται μεταξὺ λουόμενος, Hermiot. 21 περιόψει με παραπολόμενον. ἐντολὰς ἔχομεν] It was our Lord’s command, Matt. xxvill. 19 sq. ; comp. Mark xvi. 15. If we adopt the reading of the Greek MS, καὶ τοῦτο πράσσομεν must be taken as parenthetical so far as regards the structure, ‘and we obey this command’; so that ἀπο- σπᾶν will then be governed by ἐν- τολὰς ἔχομεν. 4. συλλάβωμεν k.t.A.] ‘Let us there- fore assist one another, that we may elevate the weak also as concerning that which ts good’. This may be the meaning, if the text is correct; but it would seem as though some verb had fallen out after cai. For ἑαυτοῖς see the note on 813; and for ἀνάγειν comp. Clem. Rom. 49. 6. καὶ ἐπιστρέψωμεν] to be con- nected with συλλάβωμεν, and not made dependent on ὅπως, as it is punctuated by Bryennios. 7. μὴ povov apte «r.A.]| This clearly shows that the work before us is a sermon delivered in church (see p. 304 54.) ; comp. ὃ 19 pera τὸν Θεὸν τῆς ἀληθείας ἀναγινώσκω ὑμῖν ἔν- τευξιν κιτ.ὰλ, ὃ. τῶν πρεσβυτέρων] ‘the pres- byters’ who delivered their exhorta- tions after the reading of the Scrip- tures; see the note on ὃ I9 pera τὸν Θεὸν «tA. This sermon itself was obviously such an exhortation ; but the preacher, doubtless himself a ‘presbyter’, puts himself in the posi- tion of his hearers and uses the third person, by a common form of ᾿ speech, to avoid egotism: comp. 6. g. Clem. Rom. 63 ἡσυχάσαντες τῆς pa- Tatas στάσεως ee «καταντήσωμεν. 10. ἀντιπαρελκώμεθα] ‘be dragged xvi] BY AN UNKNOWN AUTHOR. 395 / ~ o 7 ᾽ ͵ \ \ > το μονεύωμεν τῶν τοῦ Κυρίου ἐνταλμάτων, Kat μὴ αντι- παρελκώμεθα ἀπὸ τῶν κοσμικῶν ΄- > \ ἐπιθυμιῶν, ἀλλα / / , > πυκνοτέρον σπροσέρχομεένοι πειρώμεθα TT POKOTTELV EV a 5) ει ΄σ / / / \ > \ ταῖς ἐντολαῖς τοῦ Kupiov, ἵνα πάντες TO αὐτὸ φρο- ~ / a > \ \ / VOUVTES συνηγμένοι ὦμεν ἐπὶ THY Cony. > \ e εἰπὲν yap oO / 3: a ἢ ἢ 3: \ \ 15 Kupios Epyomal CYNAPATEIN TTANTA 9 TO ΕΘΝΗ, φυλὰςο KAI ’ ~ \ / \ ε / ΄σ > 7 rA@ccac’ τοῦτο δὲ λέγει τὴν ἡμέραν τῆς ἐπιφανείας >] ~ [2 9 \ / ¢ ΄- i \ εργα αὐτου. καὶ OYONTAI ‘ ’ oe \ ‘ THN AOZAN αὐτοῦ καὶ ‘TO easily be explained by an omission in C owing to homceoteleuton, but it is more probably a periphrastic rendering of S to express the full force of ἀπαλλάττεσθαι: see above p. 239. super (de) die S. 12 προσερχόμενοι] προσευχόμενοι 8. 16 τὴν ἡμέραν εἶ r ΄ - ΄ 18 τὴν δόξαν αὐτοῦ καὶ τὸ κράτος] gloriam ejus in robore et potestate 8. This again might be explained by an omission in C owing to the repe- tition of similar beginnings of words, τὴν δόξαν αὐτοῦ [κατὰ τὴν δύναμιν (or τὴν off in the opposite direction’ ; comp. Pers. Saz. v. 154 ‘ duplici in diversum scinderis hamo’. The lexicons do not give this word. II. κοσμικῶν ἐπιθυμιῶν]! The ex- pression occurs Tit. ii. 12. The word κοσμικὸς iS apparently not found in the LXx, and only once besides (in a somewhat different sense) in the Wort) Heb: ἘΣ. 12. πυκνότερον προσερχόμενοι] ‘com- ing more frequently’, i.e. ‘to this place of méeting’, or perhaps ‘to the presence of God’ (comp. Heb. x. I, 22, Clem. Rom. 23, 29). On these injunctions to more frequent services, see the note on Ign. EPA. 13 σπουδάζετε πυκνότερον συνέρχεσ- θαι; comp. ib. Polyc. 4 πυκνότερον συναγωγαὶ γινέσθωσαν. The Syriac reading however may be correct. 14. ὁ Κύριος] Perhaps meaning ‘Christ’, as Harnack takes it, re- ferring to § 3, where Is. xxix. 13 seems to be put into the mouth of our Lord. 15. Ἔρχομαι κιτ.λ.} From Is. lxvi, 18 ἔρχομαι συναγαγεῖν πάντα τὰ ἔθνη καὶ τὰς γλώσσας, καὶ ἥξουσι καὶ ὄψονται τὴν δόξαν pov. There is nothing cor- responding to φυλὰς in either the Hebrew or the LXX ; and our preach- er must have got it from the familiar combination of ‘nations and tongues’ in Daniel, e.g. iii. 7 παντὰ τὰ ἔθνη φυλαὶ καὶ γλῶσσαι in the LXX. 16. τοῦτο δὲ λέγει] ‘but by this he means’: see the note on § 8. τὴν ἡμέραν κιτ.λ.}] The same ex- pression has occurred ὃ 12, where see the note on ἐπιφανείας. 17. λυτρώσεται] It is called ἡμέρα ἀπολυτρώσεως in Ephes. iv. 30. For other passages, where ἀπολύτρωσις refers to the final redemption, see Luke xxi. 28, Rom. viii. 23. ἕκαστον k.t.A.| As only those who shall be released are contemplated, this must imply different grades of happiness. I do not see sufficient reason for doubting the genuineness of λυτρώσεται. 18. καὶ ὄψονται] A continuation of the quotation from Isaiah, the 22—Z2 336 AN ANCIENT HOMILY [xvi Ψ ε af \ 7 » 7 Ἁ κράτος οἱ ἀπιστοι, καὶ ξενισθήσονται ἰδόντες τὸ βα- 7 a / > ENS io , Site AP Cees σίλειον τοῦ κόσμου ἐν TW ᾿Ϊησοῦ λέγοντες, Oval ἡμῖν, e/ \ = \ 9 af \ , \ OTL σὺ ἧς Kal οὐκ ἠδειμεν καὶ οὐκ ἐπιστεύομεν, καὶ > 3 / ~ : / ~ 5) ’ οὐκ ἐπειθόμεθα τοῖς πρεσβυτέροις τοῖς ἀναγγέλλουσιν ΄σ \ = / a Noe ’ > a > ἡμῖν περὶ τῆς σωτηρίας ἡμῶν" Kal ‘O CKMAHZ δὐτῶν OY τελευτήσει KAl τὸ TYP δὐτῶν οὐ cCBEecOHceTal Kal ECONTAI > “ ͵ ' \ y I / ~ εἶς Opacin ACH οἀρκί. THY ἡμέραν ἐκείνην λέγει τῆς , « af \ 9 ~ ΄ \ κρίσεως, ὅταν ὄψονται Tous ἐν ἡμῖν ἀσεβήσαντας Kal ’ \ \ ~ ΄σ ε παραλογισαμένους Tas ἐντολᾶς ᾿Ϊησοῦ Χριστοῦ. οἱ \ ᾽ὔ / e 7 \ / δὲ δίκαιοι εὐπραγήσαντες Kal ὑπομείναντες Tas Baca- \ 7 A ε 7 ΄ ΄σ « yous καὶ μισήσαντες Tas ἡδυπαθείας τῆς ψυχῆς, ὅταν ἰσχὺν)] καὶ τὸ κράτος ; but such an expression in Greek would be very awkward. It is more probable therefore that vodur εἰ potestas is a double rendering of τὸ κράτος. The preposition (in place of the conjunction) may then be accounted for in two ways; (1) The translator read κατὰ κράτος for καὶ τὸ κράτος; or (2) A Syriac transcriber inadvertently wrote Ἢ for}. The latter explanation seems to be more probable: see above p. 296. intervening words being a paren- thetical explanation. See also Matt. xxiv, 30, πεν 1 7. I. ξενισθήσονται]ῦ͵: ‘shall be a- Mmazea’, as 1 Pet. ἵν A, 12. The active ξενίζοντα, ‘ perplexing ’, ‘amaz- ing’, occurs in Acts xvii. 20. This sense is found in Polybius and from his time onward. See also the note on ξενισμόν, Ign. Ephes. το. τὸ βασίλειον] ‘the kingdom’ or ‘ sovereignty’; see the note on ὃ 6. We must understand ἐν τῷ Ἰησοῦ ‘in the hands, in the power, of Jesus’, as inthe common idiom εἶναι ἔν τινι: see Rost τι. Palm Griech. Worterd. S..V. er 1.2, 5. 3. σὺ ἧς] ‘Thou wast He’; see esp. John vill. 24 ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἶμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν, 2b. ver. 28 τότε γνώ- σεσθε ὅτι ἐγώ εἶμι, xiii. 19 ἵνα πιστεύσητε...ὅτε ἐγώ εἶμι. The I ἰδόντες] εἰδότες (from ἐδο|τες) S. 2 τοῦ κόσμου] preacher seems to be alluding to this language of our Lord, as re- corded by St John. 5. ὁ σκώληξ κιτιλ.] From Is. Ixvi. 24, the last verse of the prophet. Our preacher has already quoted this passage § 7; see the note there. 8. ὅταν owovra] ‘when men Shall see’, the nominative being sug- gested by the preceding eis ὅρασιν πάσῃ σαρκί. For the future indicative with ὅταν see Winer xlii. p. 388; but no dependence can be placed on the MS in such a case. 9. παραλογισαμένους] ‘ Played false with’, ‘attempted to cheat’; see Ign. Magn. 3 τὸν ἀόρατον mapadoyi- ¢erac (with the note) 10. εὐπραγήσαντες] If the reading be correct, it must mean ‘having been virtuous’ and not (as: else- where) ‘having been prosperous’ ; comp. δικαιοπραγεῖν. xvi] BY AN UNKNOWN AUTHOR. 2337 ͵ \ > , θεάσωνται τοὺς ἀστοχήσαντας καὶ ἀρνησαμένους διὰ ΄σ΄ , ΕΠ) ὃ 4 - sf \ > ~ .« Α͂ τῶν λόγων ἡ διὰ TwY ἔργων τὸν ᾿Ϊησοῦν, ὅπως κολά- ~ / / af ζονται δειναῖς βασάνοις πυρὲ ἀσβέστωῳ, ἔσονται δόξαν | 4 ~ ~ > ~ 7] ε / 15 διδόντες τῷ Θεῴ αὐτῶν, λέγοντες ὅτι ἴΕσται ἐλπὶς ~ / ~ > ς τῷ δεδουλευκότι Θεῴ ἐξ ὅλης καρδίας. ΧΎΠΙ. 7 ~ iF. ΄σ ΄σ \ \ > lo στούντων, τῶν δεδουλευκότων TO Θεῷ, Kal μὴ ἐκ τῶν \ € ~ = / > ~ > Καὶ ἡμεῖς οὖν γενώμεθα ἐκ τῶν εὐχαρι- Υ > ~ \ 4 ᾽ \ \ κρινομένων ἀσεβῶν. καὶ γὰρ αὐτὸς πανθαμαρτωλὸς \ \ , A \ / 9 a. a, Ὁ > 20wWy καὶ μήπω φυγὼν τὸν πειρασμόν, ἀλλ᾽ ἔτι wv ἐν ᾽ς “-- ’ ΄σ΄ / / μέσοις τοῖς ὀργάνοις τοῦ διαβόλου, σπουδάζω τὴν 7 / .« > / \ 5 \ n δικαιοσύνην διωκειν, ὅπως ἰσχύσω Kay ἐγγὺς αὐτῆς / / \ 7 \ / γενέσθαι, φοβούμενος THY κρισιν THY μελλουσαν. mundi huius S. See the note on ὃ 19 ἐν τῷ κόσμῳ. 8 ἡμῖν] 5: ὑμῖν C. ἔσονται] add. ἐν ἀγαλλιάσει 8. 20 φυγὼν] φεύγων C; S has Sp which perhaps λέγοντες] et tunc dicent S. 14 πυρὶ] et zene S. 17 οὖν] add. ἀδελφοί [μου] S. represents φυγών. 11. ἡδυπαθείας] See the note on ὃ 16. I2. ἀστοχήσαντας] ‘missed the mark’, ‘gone astray’; see 1 Tim. i. 6, vi. 21, 2 Tim. ii. 18. The word is not uncommon in Polybius and later classical authors. 14. πυρὶ ἀσβέστῳ] Matt. iii. 12, Mark ix. 43, Luke iii. 17. For the re- ference of pseudo-Justin to this state- ment see the Addenda on p. 167, 1.9. XVIII. ‘Let us take our place with those who, having served God, will join in this thanksgiving. I myself, though I am still surrounded by the temptations of the devil, yet strive to follow after righteousness, that I may escape the judgment to come’. 19. πανθαμαρτωλός] The word is not given in the lexicons. Compare πανθαμαρτητός Apost. Const. vii. 18, Barnab. 20 (where the MSs agree in writing it without an aspirate), παντά- ἐν τῷ Ἰησοῦ] om. 8. 12 διὰ] ἢ διὰ 9. 15 διδόντες] 5; δόντες C. δικος Philo de Creat. Pr. 3 (ll p. 362). 21. ὀργάνοις] ‘the instruments, engines’; comp. Ign. Rom. 4. The word does not occur in the N.T.; and in the LXx it seems to be ap- plied only to musical instruments or military engines, or the like. The metaphor here is_ probably military; comp. 2 Macc. xii. 27 ἐνθάδε ὀργάνων καὶ βελῶν πολλαὶ παραθέσεις, and see Ephes. vi. 16 ᾿ τὰ βέλη τοῦ πονηροῦ [τὰ] πεπυρωμένα. The preacher finds himself ἐν ἀμφι- βόλῳ, the enemy having environed him with his engines of war. 22. δικαιοσύνην διώκειν] A phrase occurring in the Pastoral Epistles, 1 Tim. vi. 11, 2 Tim. ii. 22 (comp. Rom. ix. 30). κἂν ἐγγύς] ‘at all events near, if I cannot actually reach it’. For this use of κἄν comp. Ign. Ephes. 10 κἂν ἐκ τῶν ἔργων, with the note. 338 AN ANCIENT HOMILY XIX. Θεὸν τῆς [xIx .« Ε \ \ 3 , \ Ware, ἀδελφοὶ και ἀδελφαί, μετὰ τὸν 9 , 5) / ε af > A ἀληθείας ἀναγινώσκω ὑμῖν ἔντευξιν εἰς TO , x / “ Ἂν e \ / προσέχειν τοῖς γεγραμμένοις, ἵνα καὶ ἑαυτοὺς σωσητε Υ' 3 e ~ \ A ΄':- ~~ καὶ τὸν ἀναγινώσκοντα ἐν ὑμῖν" μισθὸν γαρ αἰτώ ὑμᾶς = e/ / ~~ \ TO μετανοῆσαι ἐξ ὅλης καρδίας σωτηρίαν ἑαυτοῖς Kal \ / ~ \ / A ΄- Cony διδόντας. τοῦτο Yap ποιήσαντες σκοπὸν πᾶσιν = / [¢ ~ / \ 4 5 7 τοῖς νέοις θήσομεν τοῖς βουλομένοις περὶ τὴν εὐσέβειαν 4 \ καὶ μή 9 ΄σ sf \ 3 ΄σ ε s/f e/ ἀηδῶς ἔχωμεν καὶ ἀγανακτῶμεν οἱ ἀσοφοι, ὅταν TIS \ , ~ ~ —_ Kal THY χρηστοτητα τοὺ Θεοῦ φιλοπονεῖν. 2 ἔντευξιν] Ὁ; supplicationem, id est, admonitionem S3 clearly a gloss. See above p. 244. S governs τῆς ἀληθείας by ἔντευξιν, 4 τὸν ἀναγινώσκοντα ἐν ὑμῖν] me gui lego vobis verba (or oracula) Dei 5. 6 σκοπὸν] 5; κόπον C. This reading of S was anticipated by Bensly, Gebhardt, and Hilgenfeid. 8 φιλο- πονεῖν] manifestent amorent laboris S: see Michaelis in Castell. Lex. Syv. p. 656. The scribe of C has first written φιλοσοφεῖν, but has afterwards corrected it so as to be read φιλοπονεῖν. See p. 314. XIX. ‘Therefore, brothers and sisters, I have exhorted you to give heed to the Scriptures, that ye may save both me and yourselves. Your hearty repentance and earnest pur- suit of salvation is the return which I ask for my trouble. Your zeal will thus stimulate all the young who have any regard for godliness. And let us not be annoyed when we are admonished and turned away from sin. Half-heartedness and dis- belief obscure our sense of right and wrong; and our understandings are darkened by our lusts. Let us prac- tise righteousness. Blessed are they who obey these precepts. They may suffer in this world, but they will reap the fruit of immortality. Let not the godly man be sorrowful, if he suffer now. An eternal life in heaven awaits him, where he shall live in bliss with the fathers, and where sorrow shall have no place’. I. ἀδελφοὶ καὶ ἀδελφαί] Comp. § 20. So δαγηπαῦ. τ υἱοὶ καὶ θυγα- Q οἱ ἄσοφοι] tanguam ih insipientes Ὁ. tepes, Rel. Fur. Eccl. p.74 (Lagarde). μετὰ τὸν Θεὸν κιτ.λ.] 1.6. ‘After you have heard the voice of God in the Scriptures’, as it is rightly explained by Bryennios. The ser- mon or exhortation followed imme- diately after the reading of the Scriptures in the weekly gatherings of the early Church: Justin Aol. i. 67 συνέλευσις γίνεται καὶ τὰ ἀπομνη- μονεύματα τῶν ἀποστόλων ἢ τὰ συγ- γράμματα τῶν προφητῶν ἀναγινώσκεται, μέχρις ἐγχωρεῖ" εἶτα, παυσαμένου τοῦ ἀναγινώσκοντος, 6 προεστὼς διὰ λόγου τὴν νουθεσίαν καὶ πρόκλησιν τῆς τῶν καλῶν τούτων μιμήσεως ποιεῖται; Orig. c. Cels. iii. 50 καὶ SV ἀναγνωσμάτων καὶ διὰ τῶν εἰς αὐτὰ διηγήσεων προτρέ- ποντες μὲν ἐπὶ τὴν εἰς τὸν Θεὺν τῶν ὅλων εὐσέβειαν καὶ τὰς συνθρόνους ταύ- TN ἀρετάς, ἀποτρέποντες δὲ K.T.A.; “2051. Const. il. 54 μετὰ τὴν ἀνάγνωσιν καὶ τὴν ψαλμῳδίαν καὶ τὴν ἐπὶ ταῖς γρα- φαῖς διδασκαλίαν. See also the notes on ὃ 17 μὴ μόνον ἄρτι κιτιλ. and the introduction, p. 303sq. For the ex- 5 Io 15 ΧΙΧ] BY AN UNKNOWN AUTHOR. 339 “ la \ 3 , > \ la) 3 7 > \ ἡμᾶς νουθετῆ καὶ ἐπιστρεφη ἀπὸ τῆς ἀδικίας εἰς τὴν { / ἂν 2 \ \ / > ’ δικαιοσύνην. EVLOTE γὰρ ΖοΟνῆρα σιρασσοντές ον γινω- \ \ / \ 3 / \ ? ~ ᾽ σκομεν διὰ τὴν διψυχίαν καὶ ἀπιστίαν τὴν ἐνοῦσαν ἐν ~ / ε = \ > ͵ \ ͵ ςε \ TOLS στηθεσιν μων, Καὶ εὐοκοτιομεθὰ THN AIANOIAN UITTO ~ > ΄- ΄- 7 / iy \ τῶν ἐπιθυμιῶν τῶν ματαίων. πραξωμεν οὖν τὴν δι- 7 e/ 3 / ΄σ / / καιοσύνην iva εἰς τέλος σωθώμεν. μακάριοι οἱ τούτοις 7 ~ / \ > / Λ ὑπακούοντες τοῖς προσταγμασιν: Kay ὀλίγον χρόνον / ΄σ / \ > / ~ > κακοπαθήσωσιν ἐν TW KOO Ma, TOV ἀθάνατον THS Ava- / \ / \ Ss / ε > στάσεως καρπὸν τρυγήσουσιν. μὴ οὖν λνπείσθω ὁ εὐ- 11 ἐνίοτε] S; ἔνια C. 17 τῷ κόσμῳ] 5; add. τούτῳ C. I have the less hesita- tion in striking out τούτῳ here because the general tendency of S is to insert the pronoun, not to omit it, in this connexion: e. g. § 5, 19, 38, 60, ii. 18. ἀθάνα- Tov] 5; δὲ θάνατον C. The correction was obvious, even before the reading of 5 was known; and the only question was whether to read τὸν δ᾽ ἀθάνατον or τὸν ἀθάνατον. ἀθανάτου γνώσεως in S itself. pression 6 Geos τῆς ἀληθείας Comp. § 3 τὸν πατέρα τῆς ἀληθείας (comp. § 20). Its use here as a synonyme for the Scripture is explained by the preacher’s language above § 13, ra λόγια τοῦ Θεοῦ, λέγει ὁ Θεός. 2. ἔντευξιν] ‘appeal’ ‘entreaty’ ; as e.g. Justin Afol. i. I (p. 53), Joseph. Azf, xvi, 2. 5, Phil. V2z. Moys. iii. 32 (1. p. 172), and so most frequently in classical authors. For its commoner sense in Christian writers, ‘supplication to God’, see the note on Clem. Rom. 63. 3. tvaxaix.r.A.] Comp. Ezek.iii.21. 5. μετανοῆσαι κιτ.λ.} See the note § 17. 8. φιλοπονεῖν] Ecclus. Prol. τῶν κατὰ τὴν ἑρμηνείαν πεφιλοπονημένων. The word occurs in classical wri- ters of the best age. 9. μὴ ἀγανακτῶμεν] Clem. Rom. 56 παιδείαν ἐφ᾽ 7 οὐδεὶς ὀφείλει ἀγανακτεῖν. οἱ ἄσοφοι] ‘fools that we are’, for this is the force of the article ; comp. For another instance of the same error comp. § 36 θανάτου γνώσεως for 18 τρυγήσουσιν] delectabuntur...in S, i.e. Tpv- § I of ἀκούοντες (with the note). For ἄσοφος comp. Ephes. v. 15. It seems not to occur again in the Bible (except Prov. ix. 8 in A, where there is nothing corresponding in the He- brew); and is not very common elsewhere. 12. διψυχίαν] As above ὃ 11 μὴ διψυχῶμεν. See the notes on Clem. Rom. 11, 23. To the references there given add Barnab. 19 ov μὴ διψυχήσης πότερον ἔσται ἢ οὔ. 13. ἐσκοτίσμεθα k.r.A. | From Ephes. iv. 17, 18, ἐν ματαιότητι τοῦ νοὸς av- τῶν, ἐσκοτωμένοι (ν.]. ἐσκοτισμένοι) τῇ διανοίᾳ; comp. Clem. Rom. 36 7 ἀσύνετος καὶ ἐσκοτωμένη διάνοια ἡμῶν. 16. ὀλίγον χρόνον x.t.r.] Comp. 1 Pet. i. 6 ὀλίγον ἄρτι, εἰ δεὸν, λυπη- θέντες, V. 10 ὀλίγον παθόντας. For κακοπαθεῖν sce 2 Tim. ii. 9, iv. 5, James v. 13; comp. συγκακοπαθεῖν 2 Tim i oie > 18. καρπὸν τρυγήσουσιν] Hos. x. 12 σπείρατε ἑαυτοῖς εἰς δικαιοσύνην, τρυ- γήσατε εἰς καρπὸν ζωῆς. 340 AN ANCIENT HOMILY [xIx / 3. ἃ > \ ~ ~ / ~ , σεβης, €ayY ἘΠῚ Τοῖς VUV χρόνοις ταλαιπώρῃη μακάαρίος \ 4 Uf ΄- of \ ~ / αὐτὸν ἀναμένει χρόνος" ἐκεῖνος ἄνω META τῶν πατέρων Stet 4 3 / > \ 3 7 IA ἀναβιώσας εὐφρανθήσεται εἰς TOV ἀλύπητον αἰῶνα. REX \ Nha ΄ A 7 ε ΄σ ᾿λλλὰ μηδὲ ἐκεῖνο τὴν διάνοιαν ὑμῶν ταρασ- / e/ / \ 57 σ΄. \ σέτω, ὅτι βλέπομεν TOUS ἀδίκους πλουτοῦντας, Kal ῇ \ ΄σ σι 7 στενοχωρουμένους τοὺς τοῦ Θεοῦ δούλους. / TLE TEVW MEV οὖν, ἀδελφοὶ καὶ ἀδελφαί: Θεοῦ ζῶντος πεῖραν ἀθλοῦμεν, \ y ΄σ΄ ΄σ 7 ε͵ lan 7 καὶ γυμναζόμεθα τῷ νῦν βίῳ ἵνα TH μέλλοντι στεφανω- θώμεν. 3 ΄ \\ af 3 οὐδεὶς τῶν δικαίων ταχὺν καρπὸν ἔλαβεν, ἀλλ᾽ φήσουσιν ; for the same word (DDO) and its derivatives are used to translate τρυφή, ii $10, and τρυφή, ἐντρυφάν 2 Pet. ii. 13. (but S has ἡμῶν) μὴ ταρασσέτω τὴν καρδίαν ὑμῶν Rup. 783. 7 Θεοῦ] ὅτι Θεοῦ S, using the same adverb which renders συντόμως just below. S; πιστεύομεν C, 3. ἀναβιώσας] 2 Mace. vii. 9 ἀπο- θανόντας ἡμᾶς ὑπὲρ τῶν αὐτοῦ νέμων εἰς αἰώνιον ἀναβίωσιν ζωῆς ἡμᾶς ἀνα- στήσει. ἀλύπητον] ‘inaccessible to sorrow’, stronger than ἄλυπον; comp. Clem, Hom, xi. 17 σὺν ἡμῖν τὸν ἄλυπον αἰῶνα κληρονομῆσαι. XX. ‘ Be not dismayed, if you see wrong-doers prospering, while the servants of God are straitened. Be- lieve it, this present life is the arena of our conflict; the crown will be awarded in the future. Our reward is not instantaneous, If it were so, then the pursuit of it would be a matter of traffic and not of piety’. ‘To the one invisible God of truth, who sent us a Saviour and through Him manifested truth and life to us, be the glory for ever’. 4. ᾿Αλλὰ μηδὲ ἐκεῖνο κιτ.λ.] This passage is quoted loosely and with some omissions in the Sacr. Parall. (MS Rupef.), which bear the name of Joannes Damascenus, Of. 11. p. 4 μηδὲ ἐκεῖνο..-.ταρασσέτω] CS 6 πιστεύωμεν 9 ταχὺν] C Rup.; celeriter (ταχὺ) S, II συντόμως ἀπεδί- 783 (Le Quien). See above p. 210 sq. It will be seen that in the quotation the original words are altered, so as to conform to well-known scriptural passages; ει. μὴ ταρασσέτω τὴν καρδίαν ὑμών is substituted for μηδὲ ἐκεῖνο τὴν διάνοιαν ὑμῶν ταρασσέτω, after John xiv. 1, 27; and εὐσέβειαν is substituted for θεοσέβειαν, after 1 ΠῚ ΜΠ ς, γ. πεῖρανἍΠ For the accusative after ἀθλεῖν comp. e.g. Plato Leg. Vill. Ῥ 8539. A, Plut. Vit. Demern δ᾿: and for such accusatives generally see Kiihner 11. p. 264. For an elabo- rate application of the same meta- phor see § 7. 12. θεοσέβειαν] See 1 Tim. ii. Io. It occurs occasionally in the Lxx. 13. διὰ τηῦτο κιὶλ.} i.e. Son ac- count of these sordid motives Divine judgment overtakes and cripples the spirit of a man, seeing that it is not up- right, and loads it with chains’. The word βλάπτειν is used especially of Di- vine vengeance surprising its victim, xx] > ’ > / 10 ἐκδέχεται αὐτΤον.- BY AN UNKNOWN AUTHOR, 341 ? \ \ \ ~ 4 ε εἰ γὰρ τὸν μισθὸν τῶν δικαίων ὁ \ / > , / > / 3 ~ Θεὸς συντόμως ἀπεδίδου, εὐθέως ἐμπορίαν ἠσκοῦμεν Kal 3 , > “ \ os / > \ ov θεοσέβειαν: ἐδοκοῦμεν γὰρ εἶναι δίκαιοι, οὐ TO > \ > \ ΄σ εὐσεβὲς ἀλλὰ TO κερδαλέον διώκοντες: καὶ διὰ τοῦτο θεία κρίσις ἔβλαψεν πνεῦμα μὴ ὃν δίκαιον, καὶ ἐβά- 15 ρυνεν δεσμοῖς. ΄σ / ΄ > ὔ \ “ 3 | ΄σ΄ Τῷ Move Oew ἀοράτῳ; σατρι THS ἀληθείας, TW 2 / «ες ~ \ ~ \ ' ~ ἐξαποστείλαντι ἡμῖν τὸν σωτῆρα καὶ ἀρχηγον τῆς ἀφθαρσίας, δ οὗ καὶ ἐφανέρωσεν ἡμῖν τὴν ἀληθειαν δου, εὐθέως] CS; εὐθέως ἀπεδίδου Rup. Rup. 15 δεσμοῖς] S 3 δεσμὸς C. apposition) S. principem vite et salutis nostre S. checking and maiming him in his mid career; e.g. Hom. Od. i. 195 ἀλλά νυ τόν ye θεοὶ βλάπτουσι κελεύθου, 26. xiii. 178 τοῦ δέ τις ἀθανάτων βλάψε φρένας, Xen. Symp. viii. 43 ἣν μὴ Θεὸς βλάπτῃ, Plut. Vt. Ces. 45 ὑπὸ Θεοῦ μάλιστα βλαπτομένῳ THY γνώμην €oino@s x«.7.A., Trag. in Lycurg. ὦ Leocr. p. 159 ὅταν yap ὀργὴ δαιμόνων βλάπτῃ τινά, τοῦτ᾽ αὐτὸ πρῶτον, ἐξαφ- αἱρεῖται φρενῶν τὸν νοῦν τὸν ἐσθλὸν κιτιλ., and so frequently. Sordid motives bring their own punishment in a judicial blindness (βλάπτει πνεῦ- pa). The aorist here has its common gnomic sense, and is the most ap- propriate tense: see Kiihner II. p. 136 sq. Previous editors seem to have mistaken the sense. Bryennios says μὴ ὃν δίκαιον, τούτεστιν, ἀδίκως, but it is not clear what he means. Hilgenfeld reads δεσμούς, and ex- plains ‘ Christiani non omni ex parte justi persecutionem gentilium patie- bantur’. Harnack, misled by the aorist, says ‘auctor dzabolum respi- οὐ τὸ] ΟΝ ; ov διὰ τὸ Rup. 16 τῆς ἀληθείας] add. Domini nostri Fesu Christi (in 17 ἡμῖν τὸν σωτῆρα Kal ἀρχηγὸν τῆς ἀφθαρσίας] salvatorem et 12 οὐ θεοσέβειαν) CS; οὐκ εὐσέβειαν 13 εὐσεβὲς] C Rup.; θεοσεβές 5. cere videtur, quem tamquam avaritiz principem et auctorem hic infert (?)... censuit igitur, diabolum jam hoc tem- pore catenis onustum esse’. He might have quoted Wolsey’s warning to Cromwell in Henry VIII, ‘ By that sin fell the angels’. 16. τῷ μόνῳ Θεῷ ἀοράτῳ] Comp. 1 Tim. i. 17 ἀοράτῳ μόνῳ Θεῷ. πατρὶ τῆς ἀληθείας], As in § 3. So also ὁ Θεὸς τῆς ἀληθείας ὃ 19. The Syriac translator takes ‘the Truth’ here to denote Christ Himself (John xiv. 6); comp. Orig. ¢. Cels. viii. 63 ὑπὸ τοῦ Θεοῦ Kal τῆς μονογενοῦς αὐτῷ ἀληθείας. So Papias (Euseb. 1. £. iii. 39) speaks of Christ’s personal disciples as receiving commandments ἀπ᾽ αὐτῆς τῆς ἀληθείας. 17. Τὸν σωτῆρα κ.τ.λ.] Acts v. 31 ἀρχηγὸν καὶ σωτῆρα compared with iil. 15 τὸν ἀρχηγὸν τῆς ζωῆς : see also Heb. ii. 10 τὸν ἀρχηγὸν τῆς σωτη- pias. Comp. “fest. Vienn. 17 (in Euseb. H.£. v. 1) ἀρχηγὸν τῆς ζωῆς τοῦ Θεοῦ. 342 AN ANCIENT HOMILY. [xx \ \ 9 / / 3 ~ τ ῇ » \ 7A Kat τὴν ETTOUNAYLOV ζωήν, αὕτῳ ἢ δόξα εις TOUS Alwvas land δι ἢ “ id τῶν αἰώνων. ἀμῆν. τ ζωήν] delectationem (ΝΥ. 2) 5. ; which word elsewhere is a rendering” οἵ τρυφὴ (see above ii § 19) or of ἀπόλαυσις (see i § 20). αὐτῷ ἡ δόξα] atgue ctiam Fesu Christo Domino nostro cum Spiritu Sancto gloria et honor et imperium (i.e. ἡ δόξα καὶ ἡ τιμὴ καὶ TO κράτος) 5. TRANSLATIONS. Pad b th 4 aoe ν᾿ 5 ᾿ J " ‘ ᾿ ᾿ ἕ ἂν Se ΝΙΝ, Fly. iy eel iy τ! ies Ot atti ih: @ peda’ yi be 0k eo ΕἸ τ ΠῚ" ) ΤΥ] j a : . hh ι} ΠῚ ears Tee | 7 7 ἈΝ Taal is wre ie Ἐν ii » Vise? 4 ἂν +) ' st bet ae | > γὴν ᾿Ἱ τ SVC The ΗΝ Wisin δὴν ᾿ ; Ter Ἵ - LS mus 1 5 bidet Aso vite ἡ] Γ ΠΗ ie εἰ, ib at [4 d ivi a | Ε ὟΣ ne ! μεν ὧν a ] ( or ἢ) λιν Ὁ i ἬΝ, 1 choles) aie na ‘rae Mies | ete Sis ti OTS. Cie Τ TO ‘BH: CORINT HIANS, HE Church of God which sojourneth in Rome to the Church of God which sojourneth in Corinth, to them which are called and sanctified by the will of God through our Lord Jesus Christ. Grace to you and peace from Al- mighty God through Jesus Christ be multiplied. 1. By reason of the sudden and repeated calamities and reverses which are befalling us, brethren, we consider that we have been somewhat tardy in giving heed to the matters of dispute that have arisen among you, dearly beloved, and to the detestable and unholy sedition, so alien and strange to the elect of God, which a few headstrong and self-willed persons have kindled to such a pitch of madness that your name, once revered and renowned and lovely in the sight of all men, hath been greatly reviled. For who that had sojourned among you did not approve your most virtuous and stedfast faith? Who did not admire your sober and forbearing piety in Christ? Who did not publish abroad your magnificent disposi- tion of hospitality? Who did not congratulate you on your perfect and sound knowledge? For ye did all things without respect of persons, and ye walked after the ordinances of God, submitting yourselves to your rulers and rendering to the older men among you the honour which is their due. On the 346 S. CLEMENT OF ROME young too ye enjoined modest and seemly thoughts: and the women ye charged to perform all their duties in a blame- less and seemly and pure conscience, cherishing their own husbands, as is meet; and ye taught them to keep in the rule of obedience, and to manage the affairs of their household in seemliness, with all discretion. 2. And ye were all lowly in mind and free from arrogance, yielding rather than claiming submission, more glad to give than fo receive, and content with the provisions which God supplieth. And giving heed unto His words, ye laid them up diligently in your hearts, and His sufferings were before your eyes. Thus a profound and rich peace was given to all, and an insatiable desire of doing good. An abundant outpouring also of the Holy Spirit fell upon all; and, being full of holy counsel, in excellent zeal and with a pious confidence ye stretched out your hands to Almighty God, supplicating Him to be propi- tious, if unwillingly ye had committed any sin. Ye had conflict day and night for all the brotherhood, that the number of His elect might be saved with fearfulness and intentness of mind. Ye were sincere and simple and free from malice one towards another. Every sedition and every schism was abominable to you. Ye mourned over the transgressions of your neighbours : ye judged their shortcomings to be your own. Ye repented not of any well-doing, but were ready unto every good work. Being adorned with a most virtuous and honourable life, ye performed all your duties in the fear of Him. The command- ments and the ordinances of the Lord were written on the tables of your hearts. 3. All glory and enlargement was given unto you, and that was fulfilled which is written; Jy beloved ate and drank and was enlarged and waxed fat and kicked. Hence come jealousy and envy, strife and sedition, persecution and tumult, war and captivity. So men were stirred up, the mean against the honourable, the ill-reputed against the highly-reputed, the foolish against the wise, the young against the elder. For this cause righteousness and peace stand aloof, while each TO THE CORINTHIANS. 347 man hath forsaken the fear of the Lord and become purblind in the faith of Him, neither walketh in the ordinances of His commandments nor liveth according to that which becometh Christ, but each goeth after the lusts of his evil heart, seeing that they have conceived an unrighteous and ungodly jealousy, through which also death entered into the world. 4. For so it is written, Avd zt came to pass after certain days that Cain brought of the fruits of the earth a sacrifice unto God, and Abel he also brought of the firstlings of the sheep and of their fatness. And God looked upon Abel and upon his gifts, but unto Cain and unto his sacrifices He gave no heed. And Cain sorrowed exceedingly, and hts countenance fell. And God said unto Cain, Wherefore art thou very sorrowful? and wherefore did thy countenance fall? If thou hast offered aright and hast not divided aright, didst thou not sin? Fold thy peace. Unto thee shall he turn, and thou shalt rule over him. And Cain said unto Abel his brother, Let us go over unto the plain. And it came to pass, while they were in the plain, that Cain rose up against Abel his brother and slew him. Ye see, brethren, jealousy and envy wrought a brother’s murder. By reason of jealousy our father Jacob ran away from the face of Esau his brother. Jealousy caused Joseph to be persecuted even unto death, and to come even unto bondage. Jealousy compelled Moses to flee from the face of Pharaoh king of Egypt while it was said to him by his own countryman, Who made thee a judge or a decider over us? Wouldest thou slay me, even as yesterday thou slewest the Egyptian? By reason of jealousy Aaron and Miriam were lodged outside the camp. Jealousy brought Dathan and Abiram down alive to hades, because they made sedition against Moses the servant of God. By reason of jealousy David was envied not only by aliens, but was persecuted also by Saul king of Israel. 5. But, to pass from the examples of ancient days, let us come to those champions who lived nearest to our time. Let us set before us the noble examples which belong to our generation. By reason of jealousy and envy the greatest and 348 5, CLEMENT OF ROME most righteous pillars of the Church were persecuted, and contended even unto death. Let us set before our eyes the good Apostles. There was Peter who by reason of unrighteous jealousy endured not one nor two but many labours, and thus having borne his testimony went to his appointed place of glory. By reason of jealousy and strife Paul by his example pointed out the prize of patient endurance. After that he had been seven. times in bonds, had been driven into exile, had been stoned, had preached in the East and in the West, he won the noble renown which was the reward of his faith, having taught right- eousness unto the whole world and having reached the farthest bounds of the West; and when he had borne his testimony before the rulers, so he departed from the world and went unto the holy place, having been found a notable pattern of patient endurance. ; 6. Unto these men of holy lives was gathered a vast multi- tude of the elect, who through many indignities and tortures, being the victims of jealousy, set a brave example among ourselves. By reason of jealousy matrons and maidens and slave-girls being persecuted, after that they had suffered cruel and unholy insults, safely reached the goal in the race of faith, and received a noble reward, feeble though they were in body. Jealousy hath estranged wives from their husbands and changed the saying of our father Adam, 7hzs now is bone of my bones and flesh of my fiesh. Jealousy and strife have overthrown great cities and uprooted great nations. 7. These things, dearly beloved, we write, not only as admonishing you, but also as putting ourselves in remembrance. For we are in the same lists, and the same contest awaiteth us. Wherefore let us foresake idle and vain thoughts; and let us conform to the glorious and venerable rule which hath been handed down to us; and let us see what is good and what is pleasant and what is acceptable in the sight of Him that made us. Let us fix our eyes on the blood of Christ and under- stand how precious it is unto His Father, because being shed for our salvation it won for the whole world the grace TO THE CORINTHIANS. 349 of repentance. Let us review all the generations in turn, and learn how from generation to generation the Master hath given a place for repentance unto them that desire to turn to Him. Noah preached repentance, and they that obeyed were saved. Jonah preached destruction unto the men of Nineveh ; but they, repenting of their sins, obtained pardon of God by their supplications and received salvation, albeit they were aliens from God. 8. The ministers of the grace of God through the Holy Spirit spake concerning repentance. Yea and the Master of the universe Himself spake concerning repentance with an oath ; For, as I live, saith the Lord, I desire not the death of the sinner, so much as his repentance ; and He added also a merciful judg- ment: Repent ye, O house of Israel, of your iniquity ; say unto the sons of my people, Though your sins reach from the earth even unto the heaven, and though they be redder than scarlet and blacker than sack-cloth, and ye turn unto me with your whole heart and say Father, I will give ear unto you as unto an holy people. And in another place He saith on this wise, Wash, be ye clean. Put away your iniquities from your souls out of my sight. Cease from your iniquities ; learn to do good ; seek out judgment ; acfend him that is wronged: give judgment for the orphan, and execute righteousness for the widow ; and come and let us reason together, saith He; and though your sins be as crimson, I will make them white as snow; and though they be as scarlet, I wll make them white as wool. And if ye be willing and will hearken unto Me, ye shall eat the good things of the earth; but of ye be not willing, neither hearken unto Me,a sword shall devour you ; for the mouth of the Lord hath spoken these things. Seeing then that He desireth all His beloved to be partakers of repentance, He confirmed it by an act of His almighty will. g. Wherefore let us be obedient unto His excellent and glorious will; and presenting ourselves as suppliants of His mercy and goodness, let us fall down before Him and betake ourselves unto His compassions, forsaking the vain toil and the strife and the jealousy which leadeth unto death. Let us fix CLEM. 23 350 S. CLEMENT OF ROME our eyes on them that ministered perfectly unto His excellent glory. Let us set before us Enoch, who being found righteous in obedience was translated, and his death was not found. Noah, being found faithful, by his ministration preached regene- ration unto the world, and through him the Master saved the living creatures that entered into the ark in concord. 10. Abraham, who was called the ‘friend, was found faithful in that he rendered obedience unto the words of God. He - through obedience went forth from his land and from his kindred and from his father’s house, that leaving a scanty land and a feeble kindred and a mean house he might inherit the promises of God. For He saith unto him; Go forth from thy land and from thy kindred and from thy father’s house unto the land which I shall show thee, and [ will make thee into a great nation, and I will bless thee and will magnify thy name, and thou shalt be blessed. And I will bless them that bless thee, and I will curse them that curse thee; and in thee shall all the tribes of the earth be blessed. And again, when he was parted from Lot, God said unto him; Look up with thine eyes, and behold from the place where thou now art, unto the north and the south and the sunrise and the sea; for all the land which thou seest, I will give it unto thee ard to thy seed for ever; and I will make thy seed as the dust of the earth. If any man can count the dust of the earth, then shall thy seed also be counted. And again He saith; Aud God led Abraham forth and said unto him, Look up unto the heaven and count the stars, and see whether thou canst count them. So shall thy seed be. And Abraham believed God, and it was reckoned unto him for righteousness. For his faith and hospitality a son was given unto him in old age, and by obedience he. offered him a sacrifice unto God on one of the mountains which He showed him. 11. For his hospitality and godliness Lot was saved from Sodom, when all the country round about was judged by fire and brimstone; the Master having thus foreshown that He forsaketh not them which set their hope on Him, but appointeth unto punishment and torment them which swerve aside. For TO THE CORINTHIANS. 355 when his wife had gone forth with him, being otherwise-minded and not in accord, she was appointed for a sign hereunto, so that she became a pillar of salt unto this day, that it might be known unto all men that they which are double-minded and they which doubt concerning the power of God are set for a judgment and for a token unto all the generations. 12. For her faith and hospitality Rahab the harlot was saved. For when the spies were sent forth unto Jericho by Joshua the son of Nun, the king of the land perceived that they were come to spy out his country, and sent forth men to seize them, that being seized they might be put to death. So the hospitable Rahab received them and hid them in the upper chamber under the flax-stalks. And when the messengers of the king came near and said, The spies of our land entered in unto thee: bring them forth, for the king so ordereth: then she answered, The men truly, whom ye seck, entered in unto me, but they departed forthwith and are journeying on the way ; and she pointed out to them the opposite road. And she said unto the men, Of a surety I perceive that the Lord your God delivereth this city unto you; for the fear and the dread of you ts fallen upon the inhabitants thereof. When therefore tt shall come to pass that ye take tt, save me and the house of my father, And they said unto her, 72 shall be even so as thou hast spoken unto us. Whensoever therefore thou perceivest that we are coming, thou shalt gather all thy folk beneath thy roof, and they shall be saved ; for as many as shall be found without the house shall perish. And moreover they gave her a sign, that she should hang out from her house a scarlet thread, thereby showing beforehand that through the blood of the Lord there shall be redemption unto all them that believe and hope on God. Ye see, dearly beloved, not only faith, but prophecy, is found in the woman. 13. Let us therefore be lowly-minded, brethren, laying aside all arrogance and conceit and folly and anger, and let us do that which is written. For the Holy Ghost saith, Lez not the wise man boast in his wisdom, nor the strong in his strength, neither the rich in his riches; but he that boasteth let > 7 ~ Ye oe 352 S. CLEMENT OF ROME him boast in the Lord, that he may seck Him out, and do judg- ment and righteousness ; most of all remembering the words of the Lord Jesus which He spake, teaching forbearance and long- suffering: for thus He spake; Have mercy, that ye may receive mercy: forgive that it may be forgiven to you. As ye do, so shall it be done to you. As ye give, so shallit be given unto you. As ye judge, so shall ye be judged. As ye show kindness, so shall kindness be showed unto you. With what measure ye mete, it shall be measured withal to you. With this commandment and these precepts let us confirm ourselves, that we may walk in obedience to His hallowed words, with lowliness of mind. For the holy word saith, Ufon whom shall I look, save upon him that is gentle and quiet and feareth mine oracles ? 14. Therefore it is right and proper, brethren, that we should be obedient unto God, rather than follow those who in arrogance and unruliness have set themselves up as leaders in abominable jealousy. For we shall bring upon us no com- mon harm, but rather great peril, if we surrender ourselves recklessly to the purposes of men who launch out into strife and seditions, so as to estrange us from that which is right. Let us be good one towards another according to the com- passion and sweetness of Him that made us. For it is written: The good shall be dwellers in the land, and the tnnocent shall be left on it; but they that transgress shall be destroyed utterly fron zt. And again He saith; J saw the ungodly lifted up on high and exalted as the cedars of Lebanon. And I passed by, and behold he was not; and I sought out his place,and I found it not. Keep innocence and behold uprightness ; for there is a vemnant for the peaceful man. 15. Therefore let us cleave unto them that practise peace with godliness, and not unto them that desire peace with dis- simulation. For He saithin a certain place; Zhzs people honoureth me with their lips, but their heart is far from me, and again, They blessed with their mouth, but they cursed with their heart. And again He saith, They loved Him with their mouth, and with their tongue they hed unto Him, and their heart was not TO THE CORINTHIANS. 352 upright with Him, neither were they stedfastin His covenant. For this cause Let the deceitful lips be made dumb which speak iniquity against the righteous, And again; Way the Lord utterly destroy all the deceitful lips, the tongue that speaketh proud things, even them that say, Let us magnify our tongue; our lips are our own; whois Lord over us? For the misery of the needy and for the groaning of the poor I will now arise, saith the Lord, I will set him in safety » I will deal boldly by him. 16. For Christ is with them that are lowly of mind, not with them that exalt themselves over the flock. The sceptre of the majesty of God, even our Lord, Jesus Christ, came not in the pomp of arrogance or of pride, though He might have done so, but in lowliness of mind, according as the Holy Spirit spake concerning Him. For He saith; Lord, who believed our report? and to whom was the arm of the Lovd revealed? We announced Him in His presence. As achild was He, as a root in a thirsty ground. There is no form in Him, neither glory, And we beheld Him, and He had no form nor comeliness, but His form was mean, lacking more than the form of men. He was a man of stripes and of toil, and knowing how ἐφ bear infirmity: for His Jace is turned away. He was dishonoured and held of no account. fle beareth our sins aud suffereth pain for our sakes: and we accounted Him to be in toil and in stripes and in affliction. And He was wounded for our sins and hath been affiicted for our iniquities. The chastisement of our peace is upon Him, With Hlis bruises we were healed. We all went astray like sheep, cach man went astray in his own path: and the Lord delivered Flim over for our sins. And He openeth not his mouth, because Fle is afflicted. As a sheep He was led to slaughter ; and as a lamb before his shearer ts dumb, so openeth He not His mouth. In His humiliation His judgment was taken away. Hits genera- tion who shall declare? For His life is taken away from the earth. For the iniquities of my people He is come to death. And I will give the wicked for His burial, and the rich for His death; for He wrought no iniquity, neither was guile found in His mouth. And the Lord desireth to cleanse Him from 354 S. CLEMENT OF ROME His stripes. If ye offer for sin, your soul shall sce a long-lived sced. And the Lord desireth to take away from the toil of Hrs soul, to show Him light and to mould Him with understanda- ing, to justify a Fust One that is a good servant unto many. And [He shall bear their sins. Therefore He shall inherit many, and shall divide the spoils of the strong; because ΠῚ soul was delivered unto death, and He was reckoned unto the transgres-— sors; and He bare the sins of many, and for their sins was He delivered up. And again He Himself saith; But Tam a worm and no man, a reproach of men and an outcast of the people. All they that beheld me mocked at me; they spake with their lips; they wagged their heads, saying, He hoped on the Lord ; let flim deliver him, or let Him save him, for He desireth him. Ye see, dearly beloved, what is the pattern that hath been given unto us; for, if the Lord was thus lowly of mind, what should we do, who through Him have been brought under the yoke of His grace? 17. Let us be imitators also of them which went about in goatskins and sheepskins, preaching the coming of Christ. We mean Elijah and Elisha and likewise Ezekiel, the pro- phets, and besides them those men also that obtained a good. report. Abraham obtained an exceeding good report and was called the friend of God; and looking stedfastly on the glory of God, he saith in lowliness of mind, But 7 am dust and ashes. Moreover concerning Job also it is thus written; And Fob was righteous and unblameable, one that was true and honoured God and abstained from all evil. Yet he himself .accuseth himself saying, Vo man is clean from filth; no, not though his life he but for a day. Moses was called farthful in all His house, and through his ministration God judged Egypt with the plagues and the torments which befel them. Howbeit he also, though greatly glorified, yet spake no proud words, but said, when an oracle was given to him at the bush, Who am J, that Thou sendest me? Nay, I am feeble of speech and slow of tongue. And again he saith, But 7 am smoke from the pot. 18. But what must we say of David that obtained a good TO THE CORINTHIANS. 355 report? of whom God said, 7 have found a man after my heart, David the son of Jesse: with eternal mercy have I anointed him. Yet he too saith unto God; Have mercy upon me, O God, according to thy great mercy; and according to the multitude of thy compasstons, blot out mine iniquity. Wash me yet more from mine iniquity, aud cleanse me from my sin. Lor I acknowledge mine iniquity, and my sin is ever before me. Against Thee only did I sin, and I wrought evil in Thy sight; that Thou mayest be justified in Thy words, and mayest conquer in Thy pleading. For behold, in inigquities was 7 conceived, and in sins did my mother bear me. For behold Lhou hast loved truth: the dark and hidden things of Thy wisdom hast Thou showed unto me. Thou shalt sprinkle me with hyssop, and I shall be made clean. Thou shalt wash me, and I shall become whiter than snow. Thou shalt make me to hear of joy and gladness. The bones which have been humbled shall rejoice. Turn away Thy face from my sins, and blot out all mine iniquities. Make a clean heart within me, O God, and renew a right spirit in mine inmost parts. Cast me not away Srom Thy presence, and take not Thy Holy Spirit from me. Restore unto me the joy of Thy salvation, and strengthen me with a princely spirit. I will teach sinners Thy ways, and godless men shall be converted unto Thee. Deliver me from bloodguilti- ness, O God, the God of my salvation. My tongue shall rejoice in Thy righteousness. Lord, Thou shalt open my mouth, and my lips shall declare Thy praise. For, if Thou hadst desired sacrifice, I would have given it: in whole burnt-offerings Thou wilt have no pleasure. A sacrifice unto God is a contrite spirit; a contrite and humbled heart God will not despise. 19. The humility therefore and the submissiveness of so many and so great men, who have thus obtained a good report, hath through obedience made better not only us but also the generations which were before us, even them that received His oracles in fear and truth. Seeing then that we have been par- takers of many great and glorious doings, let us hasten to re- turn unto the goal of peace which hath been handed down to 356 5, CLEMENT OF ROME us from the beginning, and let us look stedfastly unto the Father and Maker of the whole world, and cleave unto His splendid and excellent gifts of peace and benefits. Let us behold Him in our mind, and let us look with the eyes of our soul unto His long-suffering will. Let us note how free from anger He is towards all His creatures. 20. The heavens are moved by His direction and obey Him in peace. Day and night accomplish the course assigned to them by Him, without hindrance one to another. The sun and the moon and the dancing stars according to His appointment circle in harmony within the bounds assigned to them, without any swerving aside. The earth, bearing fruit in fulfilment of His will at her proper seasons, putteth forth the food that supplieth abundantly both men and beasts and all living things which are thereupon, making no dissension, neither altering anything which He hath decreed. Moreover, the inscrutable depths of the abysses and the unutterable statutes} of the nether regions are constrained by the same ordinances. The basin of the boundless sea, gathered together by His workmanship into its reservoirs, passeth not the barriers wherewith it is surrounded; but even as He ordered it, so it doeth. For He said, So far shalt thou come, and thy waves shall be broken within thee. The ocean which is impassable for men, and the worlds beyond it, are directed by the same ordinances of the Master. The seasons of spring and summer and autumn and winter give way in succession one to another in peace. The winds in their several quarters at their proper season fulfil their ministry without disturbance ; and the everflowing fountains, created for enjoyment and health, without fail give their breasts which sustain the life of men. Yea, the smallest of living things come together in concord and peace. All these things the great Creator and Master of the universe ordered to be in peace and concord, doing good unto all things, but far beyond the rest unto us who have taken refuge in His compassionate mercies through our Lord Jesus Christ, to whom be the glory and the majesty for ever and ever, Amen. TO THE CORINTHIANS. 357 21. Look ye, brethren, lest His benefits, which are many, turn unto judgment to all of us, if we walk not worthily of Him, and do those things which are good and well-pleasing in His sight with concord. For He saith in a certain place, Zhe Spirit of the Lord ts a lamp searching the closets of the belly. Let us see how near He is, and how that nothing escapeth Him of our thoughts or our devices which we make. It is right therefore that we should not be deserters from His will. Let us rather give offence to foolish and senseless men who exalt them- selves and boast in the arrogance of their words, than to God. Let us fear the Lord Jesus, whose blood was given for us. Let us feverence our rulers; let us honour our elders; let us instruct our young men in the lesson of the fear of God. Let us guide our women toward that which is good: let them show forth their lovely disposition of purity; let them prove their sincere affection of gentleness; let them make manifest the moderation of their tongue through their silence; let them show their love, not in factious preferences but without partiality towards all them that fear God, in holiness. Let our children be par- takers of the instruction which is in Christ: let them learn how lowliness of mind prevaileth with God, what power chaste love hath with God, how the fear of Him is good and great and saveth all them that walk therein in a pure mind with holiness. For He is the searcher out of the intents and desires; whose breath is in us, and when He listeth, He shall take it away. 22. Now all these things the faith which is in Christ con- firmeth: for He Himself through the Holy Spirit thus inviteth us: Come, my children, hearken unto me, I will teach you the Sear of the Lord. What man ts he that desireth life and loveth to see good days? Make thy tongue to cease from evil, and thy lips that they speak no guile. Turn aside from evil and do good, Seck peace and ensue it. The eyes of the Lord are over the righteous, and His ears are turned to their prayers. But the face of the Lord ts upon them that do evil, to destroy their memorial from the carth. The righteous cried out, and the Lord heard him, and delivered him from all his troubles. 358 S. CLEMENT OF ROME Many are the troubles of the righteous, and the Lord shall de- liver them from them all. And again; Many are the stripes of the sinner, but them that set their hope on the Lord mercy shall compass about. 23. The Father, who is pitiful in all things, and ready to do good, hath compassion on them that fear Him, and kindly and lovingly bestoweth His favours on them that draw nigh unto. Him with a single mind. Wherefore let us not be double-minded, neither let our soul indulge in idle humours respecting His exceeding and glorious gifts. Let this scrip- ture be far from us where He saith; Wretched are the double- minded, which doubt in their soul and say, These things we did hear in the days of our fathers also, and behold we have grown old, and none of these things hath befallen us. Ye fools, compare your- selves unto a tree; take a vine. First it sheddeth tts leaves, then a shoot cometh, then a leaf, then a flower, and after these a sour berry, then a full ripe grape. Ye see that in a little time the fruit of the tree attaineth unto mellowness. Of a truth quickly and suddenly shall His will be accomplished, the scripture also bearing witness to it, saying; He shall come quickly and shall not tarry; and the Lord shall come suddenly into His temple, even the Holy One, whom ye expect. 24. Let us understand, dearly beloved, how the Master continually showeth unto us the resurrection that shall be here- after; whereof He made the Lord Jesus Christ the firstfruit, when He raised Him from the dead. Let us behold, dearly beloved, the resurrection which happeneth at its proper season. Day and night show unto us the resurrection. The night falleth asleep, and day ariseth; the day departeth, and night cometh. on. Let us mark the fruits, how and in what manner the sowing taketh place. The sower goeth forth and casteth into the earth each of the seeds; and these falling into the earth dry and bare decay: then out of their decay the mightiness of the Master’s providence raiseth them up, and from being one they increase manifold and bear fruit. 25. Let us consider the marvellous sign which is seen in TO THE CORINTHIANS. 359 the regions of the east, that is, in the parts about Arabia. There is a bird, which is named the phcenix. This, being the only one of its kind, liveth for five hundred years; and when it hath now reached the time of its dissolution that it should die, it maketh for itself a coffin of frankincense and myrrh and the other spices, into the which in the fulness of time it entereth, and so it dieth. But, as the flesh rotteth, a certain worm is engendered, which is nurtured from the moisture of the dead creature and putteth forth wings. Then, when it is crown lusty, it taketh up that coffin where are the bones of its parent, and carrying them journeyeth from the country of Arabia even unto Egypt, to the place called the City of the Sun; and in the day time in the sight of all, flying to the altar of the Sun, it layeth them thereupon; and this done, it. setteth forth to return. So the priests examine the registers of the times, and they find that it hath come when the five hundredth year is completed. 26. Do we then think it to be a great and marvellous thing, if the Creator of the universe shall bring about the resurrection of them that have served Him with holiness in the assurance of a good faith, seeing that He showeth to us even by a bird the magnificence of His promise? For He saith in a certain place; And thou shalt raise me up, and I will praise Thee; and I went to rest and slept, I was awaked, for Thou art with me. And again Job saith; And Thou shalt ratse this my flesh which hath endured all these things. 27. With this hope therefore let our souls be bound unto Him that is faithful in His promises and that is righteous in His judgments. He that commanded not to lie, much more shall He Himself not lie: for nothing is impossible with God save to lie. Therefore let our faith in Him be kindled within us, and let us understand that all things are nigh unto Him. By a word of His majesty He compacted the universe; and by a word He can destroy it. Who shall say unto Him, What hast thou done? or who shall resist the might of Hts strength ? When He listeth, and as He listeth, He will do all things; and 360 S. CLEMENT OF ROME nothing shall pass away of those things that He hath decreed. All things are in His sight, and nothing escapeth His counsel, seeing that Zhe heavens declare the glory of God, and the fir- mament proclaimeth lis handiwork. Day uttereth word unto day, and night proclaimeth knowledge unto night; and there are neither words nor speeches, whose voices are not heard. 28. .Since therefore all things are seen and heard, let us fear Him and forsake the abominable lusts of evil works, that we may be shielded by His mercy from the coming judgments. For where can any of us escape from His strong hand? And what world will receive any of them that desert from His service? For the holy writing saith in a certain place; Where shall I go, and where shall I be hidden from Thy Jace? If I ascend into the heaven, Thou art there; if I depart into the farthest paris of the earth, there ts Thy right hand; tf 17 make my bed in the depths, there is Thy Spirit. Whither then shall one depart, or where shall one flee, from Him that embraceth the universe? 29. Let us therefore approach Him in holiness of soul, lifting up pure and undefiled hands unto Him, with love towards our gentle and compassionate Father who made us an elect portion unto Himself. For thus it is written: When the Most fligh divided the nations, when He dispersed the sons of Adam, fle fixed the boundaries of the nations according to the number of the angels of God. His people Facob became the portion of the Lord, and Israel the measurement of His inheritance. And in another place He saith; Behold, the Lord taketh for Flimself a nation out of the midst of the nations, as a man taketh the firstfruits of his threshing floor; and the holy of holies shall come forth from that nation. 30. Seeing then that we are the special portion of a Holy God, let us do all things that pertain unto holiness, forsaking evil-speakings, abominable and impure embraces, drunkennesses and tumults and hateful lusts, abominable adultery, hateful pride; For God, He saith, resisteth the proud, but giveth grace to the lowly. Let us therefore cleave unto those to whom TO THE CORINTHIANS. 361 grace is given from God. Let us clothe ourselves in con- cord, being lowly-minded and temperate, holding ourselves aloof from all backbiting and evil speaking, being justified by works and not by words. For He saith; He that saith much shall hear also again. Doth the ready talker think to be righteous ? Blessed is the offspring of a woman that liveth but a short time. Be not thou abundant in werds. Let our praise be with God, and not of ourselves: for God hateth them that praise them- selves. Let the testimony to our well-doing be given by others, as it was given unto our fathers who were righteous. Boldness and arrogance and daring are for them that are ac- cursed of God; but forbearance and humility and gentleness are with them that are blessed of God. 31. Let us therefore cleave unto His blessing, and let us see what are the ways of blessing. Let us study the records of the things that have happened from the beginning. Wherefore was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith? Isaac with confidence, as knowing the future, was led a willing sacrifice. Jacob with humility departed from his land because of his brother, and went unto Laban and served; and the twelve tribes of Israel were given unto him. 32. If any man will consider them one by one in sin- cerity, he shall understand the magnificence of the gifts that are given by Him. For of Jacob are all the priests and levites who minister unto the altar of God; of him is the Lord Jesus as concerning the flesh ; of him are kings and rulers and governors in the line of Judah ; yea and the rest of his tribes are held in no small honour, seeing that God promised saying, Thy secd shall be as the stars of heaven. They all therefore were glorified and magnified, not through themselves or their own works or the righteous doing which they wrought, but through His will. And so we, having been called through His will in Christ Jesus, are not justified through ourselves or through our own wisdom or understanding or piety or works which we wrought in holi- ness of heart, but through faith, whereby the Almighty God 362 S. CLEMENT OF ROME justified all men that have been from the beginning ; to whom be the glory for ever and ever. Amen. 33. What then must we do, brethren? Must we idly abstain from doing good, and forsake love? May the Master never allow this to befal us at least; but let us hasten with instancy and zeal to accomplish every good work. For the Creator and Master of the universe Himself rejoiceth in His works. For by His exceeding great might He established the heavens, and in His incomprehensible wisdom He set them in order. And the earth He separated from the water that sur- roundeth it, and He set it firm on the sure foundation of His own will; and the living creatures which walk upon it He com- manded to exist by His ordinance. Having before created the sea and the living creatures therein, He enclosed it by His own power. Above all, as the most excellent and exceeding great work of His intelligence, with His sacred and faultless hands He formed man in the impress of His own image. For thus saith God; Let us make man after our tmage and after our like- ness. And God made man; male and female made Fle them. So having finished all these things, He praised them and blessed them and said, /ucrease and multiply. We have seen that all the righteous were adorned in good works. Yea, and the Lord Himself having adorned Himself with works rejoiced. Seeing then that we have this pattern, let us conform ourselves with all diligence to His will; let us with all our strength work the work of righteousness. 34. The good workman receiveth the bread of his work with boldness, but the slothful and careless dareth not look his em- ployer in the face. It is therefore needful that we should be zealous unto well-doing, for of Him are all things: since He fore- warneth us saying, Behold, the Lord, and Hts reward is before His Jace, to recompense cach man according to lis work. He exhort- eth us therefore to believe on Him with our whole heart, and to be not idle nor careless unto every good work. Let our boast and our confidence be in Him: let us submit ourselves to His will; let us mark the whole host of His angels, how they TO THE CORINTHIANS, 363 stand by and minister unto His will. For the scripture saith Ten thousands of ten thousands stood by Him, and thousands of thousands ministered unto Him: and they cried aloud, Holy, holy, holy is the Lord of Sabaoth; all creation is full of Hrs glory. Yea, and let us ourselves then, being gathered together in con- cord with intentness of heart, cry unto Him as from one mouth earnestly that we may be made partakers of His great and glorious promises. For He saith, Eye hath not seen and car hath not heard, and it hath not entered into the heart of man what great things He hath prepared for them that patiently await Him. 35. How blessed and marvellous are the gifts of God, dearly beloved! Life in immortality, splendour in righteousness, truth in boldness, faith in confidence, temperance in sanctification! And all these things fall under our apprehension. What then,.think ye, are the things preparing for them that patiently await Him? The Creator and Father of the ages, the All-holy One Himself knoweth their number and their beauty. Let us therefore con- tend, that we may be found in the number of those that patiently await Him, to the end that we may Le partakers of His promised gifts. But how shall this be, dearly beloved? If our mind be fixed through faith towards God ; if we seek out those things which are well pleasing and acceptable unto Him; if we accomplish such things as beseem His faultless will, and follow the way of truth, casting off from ourselves all unrighteousness and ini- quity, covetousness, strifes, malignities and deceits, whisperings and back-bitings, hatred of God, pride and arrogance, vainglory and inhospitality. For they that do these things are hateful to God; and not only they that do them, but they also that consent unto them. For the scripture saith; But unto the sinner said God, Wherefore dost thou declare mine ordinances, and takest my covenant upon thy lips? Yet thou didst hate instruction and didst cast away my words behind thee. If thou sawest a thtef, thou didst keep company with him, and with the adulterers thou didst set thy portion. Thy mouth multiplicd wickedness, and thy tongue wove deceit. Thou sattest and spakest against thy brother, and against the son of thy mother thou didst lay a stumbling-block. 364 S, CLEMENT OF ROME These things thou hast done, and I kept silence. Thou thoughtest, unrighteous man, that I should be like unto thee. I will convict thee and will set thee face to face with thyself. Now understand ye these things, ye that forget God, lest at any time He seize you as a lion, and there be none to deliver. The sacrifice of praise shall glorify Me, and there is the way wherein I will show him the salvation of God. 36. This is the way, dearly-beloved, wherein we found our salvation, even Jesus Christ the High-priest of our offerings, the Guardian and Helper of our weakness. Through Him let us. look stedfastly unto the heights of the heavens; through Him we behold as in a mirror His faultless and most excellent visage; through Him the eyes of our hearts were opened ; through Him our foolish and darkened mind springeth up unto the light; through Him the Master willed that we should taste of the immortal knowledge; Who being the brightness of His majesty 1s so much greater than angels, as He hath inherited a more excellent name. For so it is written; Who maketh His angels spirits and His ministers a flame of jive; but of His Son the Master said thus; Zhou art My Son, 7 this day have begotten Thee. Ask of Me, and I will give Thee the Gentiles for Thine inheritance, and the ends of the earth for Thy possession. And again He saith unto Him; Sz¢ thou on My right hand, until I make Thine enemies a footstool for Thy Jeet. Who then are these enemies? They that are wicked and resist His will. 37. Let us therefore enlist ourselves, brethren, with all earn- estness in His faultless ordinances. Let us mark the soldiers that are enlisted under our rulers, how exactly, how readily, how submissively, they execute the orders given them. All are not prefects, nor rulers of thousands, nor rulers of hundreds, nor rulers of fifties, and so forth; but each man in his own rank executeth the orders given by the king and the governors. The great without the small cannot exist, neither the small without the great. ‘There is a certain mixture in all things, and therein is utility. Let us take our body as an example. The head- TO THE CORINTHIANS. 365 without the feet is nothing; so likewise the feet without the head are nothing: even the smallest limbs of our body are necessary and useful for the whole body: but all the members conspire and unite in subjection, that the whole body may be saved. 38. So in our case let the whole body be saved in Christ Jesus, and let each man be subject unto his neighbour, ac- cording as also he was appointed with his special grace. Let not the strong neglect the weak; and let the weak respect the strong. Let the rich minister aid to the poor; and let the poor give thanks to God, because He hath given him one through whom his wants may be supplied. Let the wise display his wisdom, not in good words, but in good works. He that is lowly in mind, let him not bear testimony to himself, but leave testi- mony to be borne to him by his neighbour. He that is pure in the flesh, let him be so, and not boast, knowing that it is Another who bestoweth his continence upon him. Let us consider, brethren, of what matter we were made; who and what manner of beings we were, when we came into the world ; from what a sepulchre and what darkness He that moulded and created us brought us into His world, having prepared His benefits afore- hand ere ever we were born. Seeing therefore that we have all these things from Him, we ought in all things to give thanks to Him, to whom be the glory for ever and ever. Amen. 39. Senseless and stupid and foolish and ignorant men jeer and mock at us, desiring that they themselves should be exalted in their imaginations. For what power hath a mortal? or what strength hath a child of earth? For it is written; 7/ere was no form before mine, eyes; only I heard a breath and a voice. What then? Shall a mortal be clean in the sight of the Lord; or shall a man be unblameable for his works? seeing that He is distrustful against His servants and noteth some perversity against His angels. Nay, the heaven ts not clean in His sight. Away then, ye that dwell in houses of clay, whereof, even of the same clay, we ourselves are made. He smote them like a moth, and from morn to even they are no more. Because CLEM. 24 366 5, CLEMENT OF ROME they could not succour themselves, they perished. He breathed upon them and they died, because they had no wisdom. But call thou, if perchance one shall obey thee, or if thou shalt see one of the holy angels. For wrath killeth the foolish man, and envy slayeth him that is gone astray. And I have seen fools throwing out roots, but forthwith their habitation was eaten up. Far be their sons from safety. May they be mocked at the gates of inferiors, and there shall be none to deliver them. For the things which are prepared for them, the righteous shall eat; but they themselves shall not be delivered from evils. 40. Forasmuch then as these things are manifest beforehand, and we have searched into the depths of the Divine knowledge, we ought to do all things in order, as many as the Master hath commanded us to perform at their appointed seasons. Now the offerings and ministrations He commanded to be performed with care, and not to be done rashly or in disorder, but at fixed times and seasons. And where and by whom He would have them performed, He Himself fixed by His supreme will: that all things being done with piety according to His good pleasure might be acceptable to His will. They therefore that make their offerings at the appointed seasons are acceptable and blessed: for while they follow the institutions of the Master they cannot go wrong. For unto the high-priest his proper services have been assigned, and to the priests their proper office is appointed, and upon the levites their proper min- istrations are laid. The layman is bound by the layman’s ordinances. 41. Let each of you, brethren, in his own order give thanks unto God, maintaining a good conscience and not transgressing ‘the appointed rule of his service, but acting with all seemliness. Not in every place, brethren, are the continual daily sacrifices offered, cr the freewill offerings, or the sin offerings and the trespass offerings, but in Jerusalem alone. And even there the offering is not made in every place, but before the sanctuary in the court of the altar; and this too through the high-priest and the aforesaid ministers, after that the victim to be offered hath TO THE CORINTHIANS. 367 been inspected for blemishes. They therefore who do any thing contrary to the seemly ordinance of His will receive death as the penalty. Ye see, brethren, in proportion as greater know- ledge hath been vouchsafed unto us, so much the more are we exposed to danger. 42. The Apostles received the Gospel for us from the Lord Jesus Christ; Jesus Christ was sent forth from God. So then Christ is from God, and the Apostles are from Christ. Both therefore came of the will of God in the appointed order. Having therefore received a charge, and having been fully assured through the resurrection of our Lord Jesus Christ and confirmed in the word of God with full assurance of the Holy Ghost, they went forth with the glad tidings that the kingdom of God should come. So preaching everywhere in country and town, they ap- pointed their first-fruits, when they had proved them by the Spirit, to be bishops and deacons unto them that should believe. And this they did in no new fashion; for indeed it had been written concerning bishops and deacons from very ancient times; for thus saith the scripture in a certain place, 7 will appoint their bishops in righteousness and their deacons tn faith. 43. And what marvel, if they which were entrusted in Christ with such a work by God appointed the aforesaid persons? seeing that even the blessed Moses who was a@ faithful servant an all His house recorded for a sign in the sacred books all things that were enjoined upon him. And him also the rest of the prophets followed, bearing witness with him unto the laws that were ordained by him. For he, when jealousy arose concern- ing the priesthood, and there was dissension among the tribes which of them was adorned with the glorious name, commanded the twelve chiefs of the tribes to bring to him rods inscribed with the name of each tribe. And he took them and tied them and sealed them with the signet rings of the chiefs of the tribes, and put them away in the tabernacle of the testimony on the table of God. And having shut the tabernacle he sealed the keys and likewise also the doors. And he said unto them, Brethren, the tribe whose rod shall bud, this hath God chosen to be ey 368 S. CLEMENT OF ROME priests and ministers unto Him. Now when morning came, he called together all Israel, even the six hundred thousand men, and showed the seals to the chiefs of the tribes and opened the tabernacle ef the testimony and drew forth the rods. And the rod of Aaron was found not only with buds, but also bearing fruit. What think ye, dearly beloved? Did not Moses know beforehand that this would come to pass? Assuredly he knew it. But that disorder might not arise in Israel, he did thus, to the end that the Name of the true and only God might be glorified: to whom be'the: glory ‘forever and ever. Amen. 44. And our Apostles knew through our Lord Jesus Christ that there would be strife over the name of the bishop’s office. For this cause therefore, having received complete foreknowledge, they appointed the aforesaid persons, and afterwards they pro- vided a continuance, that if these should fall asleep, other ap- proved men should succeed to their ministration. Those there- fore who were appointed by them, or afterward by other men of ᾿ repute with the consent of the whole Church, and have ministered unblameably to the flock of Christ in lowliness of mind, peace- fully and with all modesty, and for long time have borne a good report with all—these men we consider to be unjustly thrust out from their ministration. For it will be no light sin for us, if we thrust out those who have offered the gifts of the bishop’s office unblameably and holily. Blessed are those presbyters who have gone before, seeing that their departure was fruitful and ripe: for they have no fear lest any one should remove them from their appointed place. For we see that ye have displaced certain persons, though they were living honourably, from the ministration which they had kept blamelessly. 45. Be ye contentious, brethren, and jealous about the things that pertain unto salvation. Ye have searched the scriptures, which are true, which were given through the Holy Ghost; and ye know that nothing unrighteous or counterfeit is written in them. Ye will not find that righteous persons have been thrust out by holy men. Righteous men were persecuted, TO THE CORINTHIANS. 369 but it was by the lawless; they were imprisoned, but it was by the unholy. They were stoned by transgressors: they were slain by those who had conceived a detestable and unrighteous jea- lousy. Suffering these things, they endured nobly. For what must we say, brethren? Was Daniel cast into the lions’ den by them that feared God? Or were Ananias and Azarias and Misael shut up in the furnace of fire by them that professed the excellent and glorious worship of the Most High? Far be this from our thoughts. Who then were they that did these things? Abominable men and full of all wickedness were stirred up to such a pitch of wrath, as to bring cruel suffering upon them that served God in a holy and blameless purpose, not knowing that the Most High is the champion and pro- tector of them that in a pure conscience serve His excellent Name: unto whom be the glory for ever and ever. Amen. But they that endured patiently in confidence inherited glory and honour; they were exalted, and had their names recorded by God in their memorial for ever and ever. Amen. 46. To such examples as these therefore, brethren, we also ought to cleave. For it is written; Cleave unto the saints, Sor they that cleave unto them shall be sanctified. And again He saith in another place; With the guiltless man thou shalt be guiltless, and with the elect thou shalt be elect, and with the crooked thou shalt deal crookedly. Wet us therefore cleave to the guiltless and righteous: and these are the elect of God. Where- fore are there strifes and wraths and factions and divisions and war among you? Have we not one God and one Christ and one Spirit of grace that was shed upon us? And is there not one calling in Christ? Wherefore do we tear and rend asunder the members of Christ, and stir up factions against our own body, and reach such a pitch of folly, as to forget that we are members one of another? Remember the words of Jesus our Lord: for He said, Woe unto that man, It were good for hint if he had not been born, rather than that he should offend one of Mine elect. It were better for him that a mill-stone were hanged about him, and he cast into the sea, than that he should B70 S. CLEMENT OF ROME pervert one of Mine elect. Your division hath perverted many ; it hath brought many to despair, many to doubting, and all of us to sorrow. And your sedition still continueth. 47. Take up the epistle of the blessed Paul the Apostle. What wrote he first unto you in the beginning of the Gospel? Of a truth he charged you in the Spirit concerning himself and Cephas and Apollos, because that even then ye had made parties. Yet that making of parties brought less sin upon you ; for ye were partisans of Apostles that were highly reputed, and of a man approved in their sight. But now mark ye, who they are that have perverted you and diminished the glory of your renowned love for the brotherhood. It is shameful, dearly beloved, yes, utterly shameful and unworthy of your conduct in Christ, that it should be reported that the very sted- fast and ancient Church of the Corinthians, for the sake of one or two persons, maketh sedition against its presbyters. And this report hath reached not only us, but them also which differ from us, so that ye even heap blasphemies on the Name of the Lord by reason of your folly, and moreover create peril for yourselves. 48. Let us therefore root this out quickly, and let us fall down before the Master and intreat Him with tears, that He may show Himself propitious and be reconciled unto us, and may restore us to the seemly and pure conduct which belongeth to our love of the brethren. For this is a gate of righteous- ness opened unto life, as it is written; Open me the gates of righteousness, that I may enter in thereby and praise the Lord. This ts the gate of the Lord, the righteous shall enter in thereby. Seeing then that many gates are opened, this is that gate which is in righteousness, even that which is in Christ, whereby all are blessed that have entered in and direct their path in holiness and righteousness, performing all things without con- fusion. Let a man be faithful, let him be able to expound a deep saying, let him be wise in the discernment of words, let him be strenuous in deeds, let him be pure; for so much the more ought he to be lowly in mind, in proportion as he TO THE CORINTHIANS. 371 seemeth to be the greater; and he ought to seek the common advantage of all, and not his own. 49. Let him that hath love in Christ fulfil the command- ments of Christ. Who can declare the bond of the love of God? Who is sufficient to tell the majesty of its beauty? The height, whereunto love exalteth, is unspeakable. Love joineth us unto God; love covereth a multitude of sins; love endureth all things, is long-suffering in all things. There is nothing coarse, nothing arrogant in love. Love hath no di- visions, love maketh no seditions, love doeth all things in con- cord. In love were all the elect of God made perfect ; without love nothing is well-pleasing to God: in love the Master took us unto Himself; for the love which He had toward us, Jesus Christ our Lord hath given His blood for us by the will of God, and His flesh for our flesh and His life for our lives. 50. Ye see, dearly beloved, how great and marvellous a thing is love, and there is no declaring its perfection. Who is sufficient to be found therein, save those to whom God shall vouchsafe it? Let us therefore entreat and ask of His mercy, that we may be found blameless in love, standing apart from the factiousness of men. Allthe generations from Adam unto this day have passed away: but they that by God’s grace were perfected in love dwell in the abode of the pious; and they shall be made manifest in the visitation of the Kingdom of God. For it is written: Enter into the closet for a very little while, until Mine anger and My wrath shall pass away, and I will remember a good day and will raise you from your tombs. Blessed were we, dearly beloved, if we should be doing the commandments of God in concord of love, to the end that our sins may through love be forgiven us. For it is written; Blessed are they whose tmigutties are forgiven, and whose sins are covered. Blessed is the man to whom the Lord shall impute no sin, neither ts guile in his mouth. This declaration of blessedness was pronounced upon them that have been elected by God through Jesus Christ our Lord, to whom be the glory for ever and ever. Amen. 51. For all our transgressions which we have committed 372 5, CLEMENT OF ROME through any of the wiles of the adversary, let us entreat that we may obtain forgiveness. Yea and they also, who set themselves | up as leaders of faction and division, ought to look to the common ground of hope. For such as walk in fear and love desire that they themselves should fall into suffering rather than their neighbours; and they pronounce condemnation against them- selves rather than against the harmony which hath been handed down to us nobly and righteously. For it is good for a man to make confession of his trespasses rather than to harden his heart, as the heart of those was hardened who made sedition against Moses the servant of God; whose condemnation was clearly manifest, for they went down to hades alive, and Death shall be their shepherd. Pharaoh and his host and all the rulers of Egypt, their chariots and their horsemen, were overwhelmed in the depths of the Red Sea, and perished for none other reason but because their foolish hearts were hardened after that the signs and the wonders had been wrought in the land of Egypt by the hand of Moses the servant of God. 52. The Master, brethren, hath need of nothing at. all. He desireth not anything of any man, save to confess unto Him. For the elect David saith; J wll confess unto the Lord, and it shall please Him more than a young calf that groweth horns and hoofs. Let the poor see itt, and rejoice. And again He saith; Sacrifice to God a sacrifice of praise, and pay thy vows to the Most High: and call upon Me in the day of thine affiic- tion, and [ will deliver thee, and thou shalt glorify Me. For a sacrifice unto God is a broken spirit. 53. For ye know, and know well, the sacred scriptures, dearly beloved, and ye have searched into the oracles of God. We write these things therefore to put you in remembrance. When Moses went up into the mountain and had spent forty days and forty nights in fasting and humiliation, God said unto him ; Moses, Moses, come down quickly hence, for My people whom thou leddest forth from the land of Egypt have wrought iniquity: they have transgressed quickly out of the way which thou didst command unto them: they have made for themselves molten TO THE CORINTHIANS. 373 images. And the Lord said unto him; J have spoken unto thee once and twice, saying, I have seen this people, and behold it ts stiff-necked. Let Me destroy them utterly, and I will blot out their name from under heaven, and I will make of thee a nation great and wonderful and numerous more than this. And Moses said; Nay, not so, Lord. forgive this people their sin, or blot me also out of the book of the living. O mighty love! O un- surpassable perfection! The servant is bold with his Master ; he asketh forgiveness for the multitude, or he demandeth that himself also be blotted out with them. 54. Who therefore is noble among you? Who is com- passionate? Who is fulfilled with love? Let him say; If by reason of me there be faction and strife and divisions, I retire, I depart, whither ye will, and I do that which is ordered by the people: only let the flock of Christ be at peace with its duly appointed presbyters. He that shall have done this, shall win for himself great renown in Christ, and every place will receive him: for the earth is the Lord’s and the fulness thereof. Thus have they done and will do, that live as citizens of that kingdom of God which bringeth no regrets. 55. But, to bring forward examples of Gentiles also; many kings and rulers, when some season of pestilence pressed upon them, being taught by oracles have delivered themselves over to death, that they might rescue their fellow citizens through their own blood. Many have retired from their own cities, that they might have no more seditions. We know that many among our- selves have delivered themselves to bondage, that they might ransom others. Many have sold themselves to slavery, and re- ceiving the price paid for themselves have fed others. Many women being strengthened through the grace of God have performed many manly deeds. The blessed Judith, when the city was beleaguered, asked of the elders that she might be suffered to go forth into the camp of the aliens. So she exposed herself to peril and went forth for love of her country and of her people which were beleaguered ; and the Lord de- livered Holophernes into the hand of a woman. To no less 374 S. CLEMENT OF ROME peril did Esther also, who was perfect in faith, expose herself, that she might deliver the twelve tribes of Israel, when they were on the point to perish. For through her fasting and her humiliation she entreated the all-seeing Master, the God of the ages; and He, seeing the humility of her soul, delivered the people for whose sake she encountered the peril. 56. Therefore let us also make intercession for them that are in any transgression, that forbearance and humility may be given them, to the end that they may yield not unto us, but unto the will of God. For so shall the compassionate remem- brance of them with God and the saints be fruitful unto them, and perfect. Let us accept chastisement, whereat no man ought to be vexed, dearly beloved. The admonition which we give one to another is good and exceeding useful ; for it joineth us unto the will of God, For thus saith the holy word; The Lord hath indeed chastened me, and hath not delivered me over unto death. kor whom the Lord loveth He chasteneth, and scourgeth every son whom fe receiveth. For the righteous, it is said, shall chasten me in mercy and shall reprove me, but let not the mercy of sin- ners anoint my head. And again He saith; Blessed ἐς the man whom the Lord hath reproved, and refuse not thou the admonition of the Alinighty. For He causeth pain, and He restoreth again: Fle hath smitten, and His hands have healed. Six times shall fle rescue thee from afflictions: and at the seventh no evil shall touch thee. In famine He shall deliver thee from death, and in war He shall release thee from the arm of the sword. And from the scourge of the tongue shall He hide thee, and thou shalt not be afraid when evils approach. Thou shalt laugh at the unrighteous and wicked, and of the wild beasts thou shalt not be afraid. For wild beasts shall be at peace with thee. Then Shalt thou know that thy house shall be at peace: and the abode of thy tabernacle shall not go wrong, and thou shalt know that thy seed is many, and thy children as the plenteous herbage of the field. And thou shalt come to the grave as ripe corn reaped in due season, or as the heap of the threshing floor gathered together at the right time. Ye see, dearly beloved, how great TO THE CORINTHIANS. 3.5 protection there is for them that are chastened by the Master: for being a kind father He chasteneth us to the end that we may obtain mercy through His holy chastisement. 57. Ye therefore that laid the foundation of the sedition, submit yourselves unto the presbyters and receive chastisement unto repentance, bending the knees of your heart. Learn to submit yourselves, laying aside the arrogant and proud stub- bornness of your tongue. For it is better for you to be found little in the flock of Christ and to have your name on God's roll, than to be had in exceeding honour and yet be cast out from the hope of Him. For thus saith the All-virtuous Wisdom ; Behold I will pour out for you a saying of My breath, and I will teach you My word. Because I called and ye obeyed not, and I held out words and ye heeded not, but made My coun- sels of none effect, and were disobedient unto My reproofs ; therefore 1 also will laugh at your destruction, and will rejoice over you when ruin cometh upon you, and when confusion overtaketh you suddenly, and your overthrow ts at hand like a whirlwind, or when anguish and beleaguerment come upon you. Lor it shall be, when ye call upon Me, yet will [ not hear you. Evil men shall seck Me and shall not find Me: for they hated wisdom, and chose not the fear of the Lord, neither would they give heed unto My counsels, but mocked at My reproofs. Therefore they shall cat the fruits of their own way, and shall be filled with their own ungodliness. For because they wronged babes, they shall be slain, and inquisition shall destroy the ungodly. But he that heareth Me shall dwell safely trusting in hope, and shall be quiet Srom fear of all evil. 58. Let us therefore be obedient unto His most holy and glorious Name, thereby escaping the threatenings which were spoken of old by the mouth of Wisdom against them which disobey, that we may dwell safely, trusting in the most holy Name of His majesty. Receive our counsel, and ye shall have no occasion of regret. For as God liveth, and the Lord Jesus Christ liveth, and the Holy Spirit, who are the faith and the hope of the elect, so surely shall he, who with 376 S CLEMENT OF ROME lowliness of mind and instant in gentleness hath without regret- fulness performed the ordinances and commandments that are given by God, be enrolled and have a name among the number of them that are saved through Jesus Christ, through whom is the glory unto Him for ever and ever. Amen. 59. But if certain persons should be disobedient unto the words spoken by Him through us, let them understand that they will entangle themselves in no slight transgression and danger; but we shall be guiltless of this sin. And we will ask, with instancy of prayer and supplication, that the Creator of the universe may guard intact unto the end the number that hath been numbered of His elect throughout the whole world, through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to the full knowledge of the glory of His Name. Grant unto us, Lord, that we may set our hope on Thy Name which is the primal source of all creation, and open the eyes of our hearts, that we may know Thee, who alone adides¢ Highest in the highest, Holy in the holy; who layest low the inso- lence of the proud, who scatterest the imaginings of nations; who settest the lowly on high, and bringest the lofty low; who makest rich and makest poor; who killest and makest alive; who alone art the Benefactor of spirits and the God of all flesh; who lookest into the abysses, who scannest the works of man; the Succour of them that are in peril, the Saviour of them that are in despair; the Creator and Overseer of every spirit; who mul- tipliest the nations upon earth, and hast chosen out from all men those that love Thee through Jesus Christ, Thy beloved Son, through whom Thou didst instruct, us, didst sanctify us, didst honour us. We beseech Thee, Lord and Master, to be our help and succour. Save those among us who are in tribulation; have mercy on the lowly; lift up the fallen; show Thyself unto the needy; heal the ungodly; convert the wanderers of Thy people; feed the hungry; release our prisoners ; raise up the weak; comfort the faint-hearted. Let all the Gentiles know that Thou art God alone, and Jesus TO THE CORINTHIANS. 377 Christ is Thy Son, and we ave Thy people and the sheep of Thy pasture. 60. Thou through Thine operations didst make manifest the everlasting fabric of the world. Thou, Lord, didst create the earth. Thou that art faithful throughout all generations, righteous in Thy judgments, marvellous in strength and ex- cellence, Thou that art wise in creating and prudent in esta- blishing that which Thou hast made, that art good in the things which are seen and faithful with them that trust on Thee, pitiful and compassionate, forgive us our iniquities and our unrighteousnesses and our transgressions and shortcomings. Lay not to our account every sin of Thy servants and Thine handmaids, but cleanse us with the cleansing of Thy truth, and guide our steps to walk in holiness and righteousness and singleness of heart and to do such things as are good and well-pleasing in Thy sight and in the sight of our rulers. Yea, Lord, make Thy face to shine upon us in peace for our good, that we may be sheltered by Thy mighty hand and delivered from every sin by Thine uplifted arm. And deliver us from them that hate us wrongfully. Give concord and peace to us and to all that dwell on the earth, as Thou gavest to our fathers, when they called on Thee in faith and truth with holiness, that we may be saved, while we render obedi- ence to Thine almighty and most excellent Name, and to our rulers and governors upon the earth. 61. Thou, Lord and Master, hast given them the power of sovereignty through Thine excellent and unspeakable might, that we knowing the glory and honour which Thou hast given them may submit ourselves unto them, in nothing re- sisting Thy will. Grant unto them therefore, O Lord, health, peace, concord, stability, that they may administer the go- vernment which Thou hast given them without failure. For Thou, O heavenly Master, King of the ages, givest to the sons of men glory and honour and power over all things that are upon the earth. Do Thou, Lord, direct their counsel ac- cording to that which is good and well-pleasing in Thy sight, 378 S. CLEMENT OF ROME that, administering in peace and gentleness with godliness the power which Thou hast given them, they may obtain Thy favour. O Thou, who alone art able to do these things and things far more exceeding good than these for us, we praise Thee through the High-priest and Guardian of our souls, Jesus Christ, through whom be the glory and the majesty unto Thee both now and for all generations and for ever and ever. Amen. 62. As touching those things which befit our religion and are most useful for a virtuous life to such as would guide their steps in holiness and righteousness, we have written fully unto you, brethren. For concerning faith and repentance and genuine love and temperance and sobriety and patience we have handled every argument, putting you in remembrance, that ye ought to please Almighty God in righteousness and truth and long-suffering with holiness, laying aside malice and pursuing concord in love and peace, being instant in gentle- ness; even as our fathers, of whom we spake before, pleased Him, being lowly-minded towards their Father and God and Creator and towards all men. And we have put you in mind of these things the more gladly, since we knew well that we were writing to men who are faithful and highly accounted and have diligently searched into the oracles of the teaching of God. 63. Therefore it is right for us to give heed to so great and so many examples and to submit the neck and occupying the place of obedience to take our side with them that are the leaders of our souls, that ceasing from this foolish dissension we may attain unto the goal which lieth before us in truthfulness, keeping aloof from every fault. For ye will give us great joy and gladness, if ye render obedience unto the things written by us through the Holy Spirit, and root out the unrighteous anger of your jealousy, according to the entreaty which we have made for peace and concord in this letter. And we have also sent faithful and prudent men that have walked among us from youth unto old age unblameably, who shall also be witnesses between you and us. And this we have done that ye might TO THE CORINTHIANS. 379 know that we have had, and still have, every solicitude that ye should be speedily at peace. 64. Finally may the All-seeing God and Master of spirits and Lord of all flesh, who chose the Lord Jesus Christ, and us through Him for a peculiar people, grant unto every soul that is called after His excellent and holy Name faith, fear, peace, patience, long-suffering, temperance, chastity and soberness, that they may be well-pleasing unto His Name through our High- priest and Guardian Jesus Christ, through whom unto Him be glory and majesty, might and honour, both now and for ever and ever. Amen. 65. Now send ye back speedily unto us our messengers Claudius Ephebus and Valerius Bito, together with Fortunatus also, in peace and with joy, to the end that they may the more quickly report the peace and concord which is prayed for and earnestly desired by us, that we also may the more speedily rejoice over your good order. The grace of our Lord Jesus Christ be with you and with all men in all places who have been called by God and through Him, through whom is glory and honour, power and greatness and eternal dominion, unto Him, from the ages past and for ever and ever. Amen. AN ANCIEN F HOWL Y. Caan we ought so to think of Jesus Christ, as of God, as of the Judge of quick and dead. And we ought not to think mean things of our Salvation: for when we think mean things of Him, we expect also to receive mean things. And they that listen as concerning mean things do wrong; and we ourselves do wrong, not knowing whence and by whom and unto what place we were called, and how many things Jesus Christ endured to suffer for our sakes. What recompense then shall we give unto Him? or what fruit worthy of His own gift to us? And how many mercies do we owe to Him! For He bestowed the light upon us; He spake to us, as a father to his sons; He saved us, when we were perishing. What praise then shall we give to Him? or what payment of recompense for those things which we received ? we who were maimed in our understanding, and worshipped stocks and stones, gold and silver and bronze, the works of men; and our whole life was nothing else but death. While then we were thus wrapped in darkness” and oppressed with this thick mist in our vision, we recovered our sight, putting off by His will the cloud wherein we were wrapped. For He had mercy on us, and in His compassion saved us, AN ANCIENT HOMILY. 381 having beheld in us much error and perdition, even when we had no hope of salvation, save that which came from Him. For He called us, when we were not, and from not being He willed us to be. 2. Rejoice, thou barren that bearest not. Break out and cry, thou that travailest not; for more are the children of the desolate than of her that hath the husband. In that He said Rejoice, thou barren that bearest not, He spake of us: for our Church was barren, before that children were given unto her. And in that He said, Cry aloud, thou that travailest not, He meaneth this; Let us not, like women in travail, grow weary of offering up our prayers with simplicity to God. Again, in that He said, For the childven of the desolate are more than of her that hath the husband, He so spake, because our people seemed desolate and forsaken of God, whereas now, having believed, we have become more than those who seemed to have God. Again another scripture saith, J came not to call the righteous, but sinners. He meaneth this; that it is right to save them that are perishing. For this indeed is a great and marvellous work, to establish, not those things which stand, but those which are falling. So also Christ willed to save the things which were perishing. And He saved many, coming and calling us when we were even now perishing. 3. Seeing then that He bestowed so great mercy on us; first of all, that we, who are living, do not sacrifice to these dead gods, neither worship them, but through Him have known the Father of truth. What else is this knowledge to Himward, but not to deny Him through whom we have known Him? Yea, He Himself saith, Whoso confesseth Me, Him will I confess before the Father. This then is our reward, if verily we shall confess Him through whom we were saved. But wherein do we confess Him? When we do that which He saith and are not disobedient unto His commandments, and not only honour Him with our lips, but with our whole heart and with our whole mind. Now He saith also in Isaiah, This people honoureth Me with their lips, but their heart is far from Me. CLEM. 25 382 AN ANCIENT HOMILY 4. Let us therefore not only call Him Lord, for this will not save us: for He saith, ot every one that saith unto Me, Lord, Lord, shall be saved, but he that doeth righteousness. So then, brethren, let us confess Him in our works, by loving one another, by not committing adultery nor speaking evil one against ano- ther nor envying, but being temperate, merciful, kindly. And we ought to have fellow-feeling one with another and not to be covetous. By these works let us confess Him, and not by the contrary. And we ought not rather to fear men but God. For this cause, if ye do these things, the Lord said, Though ye be gathered together with Me in My bosom, and do not My com- mandments, 1 will cast you away and will say unto you, Depart from Me, I know you not whence ye are, ye workers of iniquity. 5. Wherefore, brethren, let us forsake our sojourn in this world and do the will of Him that called us, and let us not be afraid to depart out of this world. For the Lord saith, Ye shall be as lambs in the midst of wolves. But Peter answered and said unto Him, What then, if the wolves should tear the lambs? Jesus said unto Peter, Let not the lambs fear the wolves after they ave dcad; and ye also, fear ye not them that kill you and are not able to do anything to you, but fear him that after ye are dead hath power over soul and body, to cast them into the gchenna of fire. And ye know, brethren, that the sojourn of this flesh in this world is mean and for a short time, but the promise of Christ is great and marvellous, even the rest of the kingdom that shall be and of life eternal. What then can we do to obtain them, but walk in holiness and righteousness, and consider these worldly things as alien to us, and not desire them? For when we desire to obtain these things we fall away from the righteous path. ; 6. But the Lord saith, Wo servant can serve two masters. If we desire to serve both God and mammon, it is unprofitable for us: For what advantage 15 wt, if a man gain the whole world and forfeit his soul? Now this age and the future are two ene- mies. The one speaketh of adultery and defilement and avarice and deceit, but the other biddeth farewell to these. We cannot BY AN UNKNOWN AUTHOR. 383 therefore be friends of the two, but must bid farewell to the one and hold companionship with the other. Let us consider that it is better to hate the things which are here, because they are mean and for a short time and perishable, and to love the things which are there, for they are good and imperishable. For, if we do the will.of Christ, we shall find rest; but if otherwise, then nothing shall deliver us from eternal punishment, if we should disobey His commandments. And the scripture also saith in Ezekiel, Though Noah and Fob and Daniel should rise up, they Shall not deliver their children in the captivity. But if even such righteous men as these cannot by their righteous deeds deliver their children, with what confidence shall we, if we keep not our baptism pure and undefiled, enter into the kingdom of God? Or who shall be our advocate, unless we be found having holy and righteous works ? 7. So then, my brethren, let us contend, knowing that the contest is nigh at hand, and that, while many resort to the cor- ruptible contests, yet not all are crowned, but only they that have toiled hard and contended bravely. Let us then contend that we all may be crowned. Wherefore let us run in the straight course, the incorruptible contest. And let us resort to it in throngs and contend, that we may also be crowned. And if we cannot all be crowned, let us at least come near to the crown. We ought to know that he which contendeth in the corruptible contest, if he be found dealing corruptly with it, is first flogged, and then removed and driven out of the race- course. What think ye? What shall be done to him that hath dealt corruptly with the contest of incorruption? For as concerning them that have not kept the seal, He saith, 7her worm shall not die, and their fire shall not be quenched, and they shall be for a spectacle unto all flesh. 8. While we are on earth then, let us repent: for we are clay under the craftsman’s hand. For in like manner as the potter, if he be making a vessel, and it get twisted or crushed in his hands, reshapeth it again; but if he have once put it into the fiery oven, he shall no longer mend it: so also let us, while we are in 25—2 384 AN ANCIENT HOMILY this world, repent with our whole heart of the evil things which we have done in the flesh, that we may be saved by the Lord, while we have yet time for repentance. For after that we have departed out of the world, we can no more make confession there, or repent any more. Wherefore, brethren, if we shall have done the will of the Father and kept the flesh pure and guarded the commandments of the Lord, we shall receive life eternal. For the Lord saith in the Gospel, /f ye kept not that which is little, who shall give unto you that which is great? For I say unto you that he which ts faithful an the least, 1s faithful also in much. So then He meaneth this, Keep the flesh pure and the seal unstained, to the end that we may receive life. 9. And let not any one of you say that this flesh is not judged neither riseth again. Understand ye. In what were ye saved? In what did ye recover your sight? if ye were not in this flesh. We ought therefore to guard the flesh as a temple of God: for in like manner as ye were called in the flesh, ye shall come also in the flesh. If Christ the Lord who saved us, being first spirit, then became flesh, and so called us, in like manner also shall we in this flesh receive our reward. Let us therefore love one another, that we all may come unto the kingdom of God. While we have time to be healed, let us place ourselves in the hands of God the physician, giving Him a recompense. What recompense? Repentance from a sincere heart. For He discerneth all things beforehand and knoweth what is in our heart. Let us therefore give unto Him eternal praise, not from our lips only, but .also from our heart, that He may receive us as sons. For the Lord also said, These are My brethren, which do the will of My Father. 10. Wherefore, my brethren, let us do the will of the Father which called us, that we may live; and let us the rather pursue virtue, but forsake vice as the forerunner of our sins, and let us flee from angodliness, lest evils overtake us. For if we be diligent in doing good, peace will pursue us. For for this cause is a man unable te attain happiness, seeing BY AN UNKNOWN AUTHOR. 385 that they call in the fears of men, preferring rather the enjoy- ment which is here than the promise which is to come. For they know not how great torment the enjoyment which is here bringeth, and what delight the promise which is to come bringeth. And if verily they were doing these things by themselves alone, it had been tolerable: but now they continue teaching evil to innocent souls, not knowing that they shall have their condemnation doubled, both themselves and their hearers. 11. Let us therefore serve God in a pure heart, and we shall be righteous; but if we serve Him not, because we be- lieve not the promise of God, we shall be wretched. For the word of prophecy also saith: Wretched are the double-minded, that doubt in thetr heart and say, These things we heard of old 2,1 the days of our fathers also, yet we have waited day after day and have seen none of them. Ye fools! compare yourselves unto a tree; take a vine. First it sheddeth its leaves, then a shoot cometh, after this a sour berry, then a full ripe grape. So lkewise My people had tumults and afftictions: but afterward they shall receive good things. Wherefore, my brethren, let us not be double-minded but endure patiently in hope, that we may also obtain our reward. For faithful 1s He that promised to pay to each man the recompense of his works. If therefore we shall have wrought righteousness in the sight of God, we shall enter into His kingdom and shall receive the promises which ear hath not heard nor eye seen, neither hath tt entered into the heart of man. 12. Let us therefore await the kingdom of God betimes in love and righteousness, since we know not the day of God’s appearing. For the Lord Himself, being asked by a certain person when His kingdom would come, said, When the two shall be one, and the outside as the inside, and the male with the female, neither male nor female. Now the two are one, when we speak truth among ourselves, and in two bodies there shall be one soul without dissimulation. And by ¢he outside as the inside He meaneth this: by the inside He meaneth the soul 386 AN ANCIENT HOMILY and by the outside the body. Therefore in like manner as thy body appeareth, so also let thy soul be manifest in its good works. And by the male with the female, neither male nor female, He meaneth this; that a brother seeing a sister should have no thought of her as of a female, and that a sister seeing a brother should not have any thought of him as of a male. These things if ye do, saith He, the kingdom of my Father shall come. r3.: Therefore, brethren, let us, tepent forthwith, Let us be’ sober unto ‘that’ which 1s° good: for’ we “are “full- or much folly and wickedness. Let us wipe away from us our former sins, and let us repent with our whole soul and be saved. And let us not be found men-pleasers. Neither let us desire to please one another only, but also those men that are without, by our righteousness, that the Name be not blasphemed by reason of us. For the Lord saith, Every way My Name ts blasphemed among all the Gentiles; and again, Woe unto him by reason of whom My Name ts blasphemed, Wherein is it blasphem- ed? In that ye do not the things which I desire. For the Gen- tiles, when they hear from our mouth the oracles of God, marvel at them for their beauty and greatness; then, when they discover that our works are not worthy of the words which we speak, forth- with they betake themselves to blasphemy, saying that it is an idle story and a delusion. For when they hear from us that God saith, 72 ἐς no thank unto you, tf ye love them that love you, but this ts thank unio you, tf ye love your enemies and them that hate you; when they hear these things, I say, they marvel at their exceeding goodness; but when they see that we not only do not love them that hate us, but not even them that love us, they laugh us to scorn, and the Name is blasphemed. 14. Wherefore, brethren, if we do the will of God our Father, we shall be of the first Church, which is spiritual, which was created before the sun and moon; but if we do not the will of the Lord, we shall be of the scripture that saith, JZy house was made a den of robbers. So therefore let us choose rather to be of the Church of life, that we may be saved. And I do not suppose ye are ignorant that the living Church is the BY AN UNKNOWN AUTHOR. 387 body of Christ: for the scripture saith, God made man, male and female. The male is Christ and the female is the Church. And the Books and the Apostles plainly declare that the Church existeth not now for the first time, but hath been from the beginning: for she was spiritual, as our Jesus also was spiritual, but was manifested in the last days that He might save us. Now the Church, being spiritual, was manifested in the flesh of Christ, thereby showing us that, if any of us guard her in the flesh and defile her not, he shall receive her again in the Holy Spirit: for this flesh is the counterpart and copy of the spirit. No man therefore, when he hath defiled the copy, shall receive the original for his portion. This therefore is what He meaneth, brethren; Guard ye the flesh, that ye may partake of the spirit. But if we say that the flesh is the Church and the spirit is Christ, then he that hath dealt wantonly with the flesh hath dealt wantonly with the Church. Such an one therefore shall not partake of the spirit, which is Christ. So excellent is the life and immortality which this flesh can receive as its portion, if the Holy Spirit be joined to it. No man can declare or tell those things which the Lord hath prepared for His elect. 15. Now I do not think that I have given any mean counsel respecting continence, and whosoever performeth it shall not repent thereof, but shall save both himself and me his counsellor. For it is no mean reward to convert a wandering and perishing soul, that it may be saved. For this is the recompense which we are able to pay to God who created us, if he that speaketh and heareth both speak and hear with faith and love. Let us therefore abide in the things which we believed, in righteousness and holiness, that we may with boldness ask of God who saith, Whiles thou art still speaking I will say, Behold, I am here. For this word is the token of a great promise: for the Lord saith of Himself that He is more ready to give than he that asketh to ask. Seeing then that we are partakers of so great kindness, let us not grudge ourselves the obtaining of so many good things. For in proportion as the pleasure is great which 388 AN ANCIENT HOMILY these words bring to them that have performed them, so also is the condemnation great which they bring to them that have been disobedient. 16. Therefore, brethren, since we have found no small op- portunity for repentance, seeing that we have time, let us turn again unto God that called us, while we have still One that re- ceiveth us. For if we bid farewell to these enjoyments and conquer our soul in refusing to fulfil its evil lusts, we shall be partakers of the mercy of Jesus. But ye know that the day of judgment cometh even now as a burning oven, and the powers of the heavens shall melt, and all the earth as lead melting on the fire, and then shall appear the secret and open works of men. Almsgiving therefore is a good thing, even as repentance from sin. Fasting is better than prayer, but almsgiving than both. And love covereth a multitude of sins, but prayer out of a good conscience delivereth from death. Blessed is every man that is found full of these. For almsgiving lifteth off the burden of sin. 17. Let us therefore repent with our whole heart, lest any of us perish by the way. For if we have received commands, that we should make this also our business, to tear men away from idols and to instruct them, how much more is it wrong that a soul which knoweth God already should perish! ‘Therefore let us assist one another, that we may also lead the weak upward as touching that which is good, to the end that we all may be saved: and let us convert and admonish one another. And let us not think to give heed and believe now only, while we are admonished by the presbyters; but likewise when we have departed home, let us remember the commandments of the Lord, and not suffer ourselves to be dragged off the other way by our worldly lusts ; but coming hither more frequently, let us strive to go forward in the commands of the Lord, that we all having the same mind may be gathered together unto life. For the Lord said, [ come to gather together all the nations, tribes, and languages. Herein He speaketh of the day of His appearing, when He shall come and redeem us, each man according to his works. Azd the unbelievers shall sce His glory and His might: BY AN UNKNOWN AUTHOR. 389 and they shall be amazed when they see the kingdom of the world given to Jesus, saying, Woe unto us, for Thou wast, and we knew it not, and believed not ; and we obeyed not the pres- byters when they told us of our salvation. And Their worm shall not die, and their fire shall not be quenched, and they shall be Sor a spectacle unto all flesh. He speaketh of that day of judg- ment, when men shall see those among us that lived ungodly lives and dealt falsely with the commandments of Jesus Christ. But the righteous, having done good and endured torments and hated the pleasures of the sou}, when they shall behold them that have done amiss and denied Jesus by their words or by their deeds, how that they are punished with grievous torments in unquenchable fire, shall give glory to God, saying, There will be hope for him that hath served Ged with his whole heart. 18. Therefore let us also be found among those that give thanks, among those that have served God, and not among the ungodly that are judged. For I myself too, being an utter sinner and not yet escaped from temptation, but being still amidst the engines of the devil, do my diligence to follow after righteous- ness, that I may prevail so far at least as to come near unto it, while I fear the judgment to come. 19. Therefore, brothers and sisters, after the God of truth hath been heard, I read to you an exhortation to the end that ye may give heed to the things which are written, so that ye may save both yourselves and him that readeth in the midst of you. For I ask of you as a reward that ye repent with your whole heart, and give salvation and life to yourselves. For doing this we shall set a goal for all the young who desire to toil in the study of piety and of the goodness of God. And let us not be displeased and vexed, fools that we are, whensoever any one admonisheth us and turneth us aside from unrighteousness unto righteousness. For sometimes while we do evil things, we perceive it not by reason of the double-mindedness and unbelief which is in our breasts, and we are darkened in our understanding by our vain lusts. Let us therefore practise righteousness that we may be saved unto the end. Blessed are they that obey these ordi- 390 AN ANCIENT HOMILY. nances. Though they may endure affliction for a short time in the world, they will gather the immortal fruit of the resur- rection. Therefore let not the godly be grieved, if he be miserable in the times that now are: a blessed time awaiteth him. He shall live again in heaven with the fathers, and shall have rejoicing throughout a sorrowless eternity. 20. Neither suffer ye this again to trouble your mind, that we see the unrighteous possessing wealth, and the servants of God straitened. Let us then have faith, brothers and sisters. We are contending in the lists of a living God; and we are trained by the present life, that we may be crowned with the future. No righteous man hath reaped fruit quickly, but waiteth for it. For if God had paid the recompense of the righteous speedily, then straightway we should have been training ourselves in merchandise, and not in godliness; for we should seem to be righteous, though we were pursuing not that which is godly, but that which is gainful. And for this cause Divine judgment | overtaketh a spirit that is not just, and loadeth it with chains. To the only God invisible, the Father of truth, who sent forth unto us the Saviour and Prince of immortality, through whom also He made manifest unto us the truth and the heavenly life, to Him be the glory for ever and ever. Amen. ADDENDA. ay 6 ‘ ¢ at ἂν ry w+, ie ie Εν | rile Ch ae Γ i γν ἡ : ΛΑ » bet ὰ ἵ ca ἐπρ τὴνν wae . ray ae > ro ; μ Ἷ i ΓΙ “ΠῚ ' ‘- es) Υ 1 he ΜΟΥ - Ὶ Π Palen an 7 ‘7 j αὐ τ δ ἊΨ ᾿ (ὌΝ ΝΣ ADDENDA. ὃ Wee following editions succeeded in the interval between the appearance of my own in 1869 and the publication of the discovery of Bryennios at the end of 1875. 1. Clementis Romani ad Corinthios Epistula. Insunt et altera guam ferunt Clementis Epistula et Fragmenta, Ed. J. C. M. LAURENT, Svo. Lipsiz 1870. The editor had already distinguished himself in this field by one or two admirable conjectures, ὃ 38 ἔστω, ὃ 45 ἔγγραφοι. This edition is furnished with prolegomena and netes, but the text is perhaps the most important part. The editor has made use of Tischendorf’s earlier text and of the photograph (see above, p. 24); but he was not acquainted with my edition which had then but recently ap- peared. 2. Clementis Romani LEpistule. Ad ipsius Codicis Alexandrini jfidem ac modum repetitis curis, edidit CONST. DE ‘TISCHENDORF, 4to. Lipsiz 1873. In his Prolegomena and Commentarius the editor discusses the points of difference between himself and me with regard to the reading of the Alexandrian ms. At his request our common friend Dr W. Wnght, the distinguished Oriental Scholar, consulted the Ms in the more important and doubtful passages; and in some points decided in favour of Tischendorf, while in others he confirmed my reading (see p. viii sq.). Over and above these passages there still remained a few differences. In some of these cases I was undoubtedly wrong; in others the newly discovered ms has proved me to be unquestionably right. These points will be mentioned in the following Addenda. I congratulate myself in having criticisms on my work from a writer so eminently competent in this department as Tischendorf; and probably the Alexandrian Ms has now by successive labours been almost as fully and correctly deciphered, as it ever will be. It is a happy incident that this result was mainly achieved before the dis- 394 ADDENDA. covery of the second Greek ms and the Syriac Version, which have furnished new data for the construction of the text. While preparing for this present volume, I have again consulted the Alexandrian Ms, where doubtful points still remained, and the result of this inspection will be given in the following pages. 3. Barnabe Epistula Grece et Latine, Clementis Romani Epistule. Recensuerunt atgue tlustraverunt, etc. OSCAR DE GEBHARDT £sfonus, ApotFus Harnack Livonus. Lipsiz 1875. This forms the first fasciculus of the new Patrum 3) oe \ oe , οὕτως yap φησιν ὁ θεὸς ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ καθ᾽ ὁμοίωσιν ἡμετέραν" καὶ ἐποίησεν 6 θεὸς τὸν ἄνθρωπον ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς" μετέρ ἢ ρ ρ ῆ n ταῦτα οὖν πάντα τελειώσας ἐπαίνεσεν (Sic) αὐτὰ καὶ εὐλόγησεν Kal εἶπεν αὐξάνεσθε καὶ πληθύνεσθε. “ cd aA ΕῚ a wn 9 A τοῦ αὐτοῦ ἐκ τῆς O ἐπιστολῆς ἵνα καὶ γενώμεθα «.7.A. (as printed above p. 213). It will be seen by a comparison of this quotation in Leontius and John from § 33 with the same passage as quoted by John of Damascus, that the latter:cannot have taken it directly from Clement but must have derived it from these earlier collectors of extracts. Ρ. 110 ]. 1 ἐφ᾽ ἡμῖν ye γενηθῆναι] ep ἡμῖν γενηθῆναι CS. In a former passage (see above on p. g1 1. 15) we have seen the same phenomenon, though the relations of A and C are there reversed, A omitting and C inserting ye. The ye is required here. ADDENDA. 427 Ρ. 110 1. 4 δημιουργὸς «.7.A.] So Clem. Hom. xvii. 8 πάντων δημιουρ- yov καὶ δεσπότην ὄντα. This is not the only passage where the author of the Clementine Homilies betrays the influence of the genuine Clement: see pp. Io, 61. p- 110 1. 5 ἀγαλλιᾶται] ἀγάλλεται C, and so Leont., Damasc. p. 110 1. 6 τῇ] Leont., Damasc.; ἐν τῇ C. S is doubtful. p- t10 l. to ἑαυτοῦ] S; ἑαυτών C. 20. διατάξει} I ventured to substitute this for the προστάξει of previous editors. It was accepted by Gebhardt, and is found in C. S has mandato, which doubtless represents διατάξει. p. 111 l. 11 θάλασσάν τε καὶ] θάλασσαν καὶ CS. ib. προδη- μιουργήσας] προετοιμάσας CS. p. 111 1. 12 70 ἐξοχώτατον.... ἄνθρωπον] So also C, except that it has παμμεγεθέστατον for παμμέγεθες (see above p. 228). On the other hand Leont., Damasc., S read tov ἐξοχώτατον (ἐξοτατον Leont. Ms) καὶ παμμεγέθη ἄνθρωπον, omitting κατὰ διάνοιαν. Evidently these two words were a stumbling-block. p- 111]. 15 οὕτως] Leont., Damasc. ; οὕτω C. p. 111 1. το εἴδομεν] ἴδωμεν CS. 2b. trot| In my note I sug- gested the omission of this word, and Gebhardt accordingly omitted it. It is wanting in CS. Ρ. 111 l. 20 ἐκοσμήθησαν)] C; ἐκοιμήθησαν S. p. 112]. 1 οὖν] δὲ CS. ib. ἔργοις] add. ἀγαθοῖς CS. p. 112 L. 3 eg] καὶ Ἐξ CS. tb. ἰσχύος] τῆς ἰσχύος C. XXXIV. p. 112 1. 6 ὁ νωθρὸς] C3 ὁ δὲ νωθρὸς 5. p. 112 1]. 7 ἀντοφθαλμεῖν] Comp. ἀντομματεῖν Apost. Const. vi. 2. Ρ. 112 1. 8 ἡμᾶς] C3; ὑμᾶς 5. p. 112]. 9 ἐξ αὐτοῦῇ C. S translates as if it referred to προθύμους ὑμᾶς εἶναι εἰς ἀγαθοποιΐαν. p. 112]. 10 ὁ Κύριος] Κύριος (om. ὁ) Ὁ. Ρ. 113. 12 ἐξ ὅλης] CS insert πιστεύοντας before these words. The insertion simplifies the construction and is doubtless correct ; see above p. 226. ib. tynret| μηδὲ C, and so probably S; as it is pointed out in my note that usage requires. Ρ. 113 1. 18 παρειστήκεισαν....ἐλειτούργουν] C; but S translates them as presents. p- 113 1. 20 κτίσις] 5; γῇ C. Ρ. 113]. 21 τῇ συνειδήσει] translated in S zz una conscientia. On the meaning of συνείδησις here, see above, p. 404. 428 ADDENDA. p. 114]. 2 ὀφθαλμὸς] ἃ ὀφθαλμὸς CS, as in τ Cor. il. 9. pi ΤΥ ΙΗ 3 ὅσα] (C5 om.:S. 20. ἡτοίμασεν] add. Κύριος CS. In x Cor. ii. 9 it is ὁ Θεὸς. ib. τοῖς ὑπομένουσιν] τοῖς ἀγαπῶσιν CS; obviously from 1 Cor. i. 9. Itis clear on the other hand, that Clement read τοῖς ὑπομένουσιν from the words which follow at the beginning of the next chapter, τίνα οὖν apa ἐστὶν τὰ ἑτοιμαζόμενα τοῖς ὑπομένουσιν ; see below on p. 144 1. 2. For the expedient of S to reestablish the connexion which has thus been severed by the substitution of a different word, see below on p. 116 ]. 5. XXXV. p. 115 1. ὃ ὑπέπιπτεν πάντα] ὑποπίπτει πάντα C ; ὑποπίπτοντα S, some letters having dropped out, γποπιπτεί πὰ ἰντὰ. p- 116 l. 2 sq. καὶ πατὴρ τῶν αἰώνων ὁ πανάγιος] S; τῶν αἰώνων καὶ πατὴρ πανάγιος Cc. p. 116 l. 3 πανάγιος]) Mr Bensly has pointed out to me that the word occurs in 4 Macc. vii. 4, xiv. 7, a work which is supposed to be earlier by a few years than Clement’s epistle. p- 116]. 5 ὑπομενόντων] C; add. καὶ ἀγαπώντων S, obviously in order to bring the statement into connexion with the altered form of quotation adopted at the end of the preceding chapter, τοῖς ἀγαπῶσιν αὐτὸν for τοῖς ὑπομένουσιν αὐτόν. ib. αὐτόν] om. CS. p. 1161.6 τῶν ἐπηγγελμένων δωρεῶν] τῶν δωρεῶν τῶν ἐπηγγελμέ- νων C, and so probably 5. p. 116 1. 7 ἀγαπητοί) C; om. S. ib. ἢ ἡ] ἡ (om. ἢ) Ὁ. ib. διὰ πίστεως] διὰ being absent from A and supplied by the editors generally after Young. This is confirmed by S, which has fer Μάη. On the other hand C reads simply πιστῶς, which was Hilgenfeld’s emendation ; but it must be regarded merely as a scribe’s correction of πίστεως after the διὰ had disappeared; see above, p. 245. p. 1161.8 ἐκζητῶμεν] ἐκζητήσωμεν C. ib. τὰ εὐάρεστα καὶ εὐπρόσδεκτα αὐτῷ] 8; τὰ ἀγαθὰ καὶ εὐάρεστα αὐτῷ καὶ εὐπρόσδεκτα C. Ρ. 117 1. 12 ἀνομίαν] πονηρίαν CS. ib. πλεονεξίαν] S; om. C. p. 117 1. 13 ὑπερηφανίαν τε] C ; καὶ ὑπερηφανίαν 5. p. 117 1. 14 ἀφιλοξενίαν] the reading of CS. The duty of φιλοξενία was the subject of a special treatise by Melito, Euseb. H. £. iv. 26. p- 117 1. 18 διηγῇ] ἐκδιηγῇ Ὁ. This is a various reading in the Lxx also. S is doubtful. . p. 117 1. 19 ἐπὶ} dua CS: Ρ. 117 Δ. 20 od δὲ. ΟΡ... 118 1. 2 0 pvopevos] om. C. After the Omission comes καὶ ἐν τῶ τέλει θυσία αἰνέσεως κ.τ.λ. bo ADDENDA. 429 p. 117 1. 22 ἐπλεόνασεν] ἐπλεόναζεν 5. p. 117 1. 26 dvope| ἀνομίαν S, a various reading in the Lxx. Ρ. 118 1. I παραστήσω σε κατὰ πρόσωπόν σου) παραστήσω κατὰ πρόσωπόν σου τὰς ἁμαρτίας σου S, a various reading in the Lxx; see Ῥ. 244. p. 118 1. 4 ἡ] ἣν CS, and so some Mss of the Lxx. ib. αὐτῷ] C ; αὐτοῖς 5. ib. τοῦ Θεοῦ] S; μου Ὁ. p. 118 1. 8 τούτου] ( ; τοῦτο S, and so Il. 9, το, but not Il. 11, 13. ib. ἀτενίσωμεν)] ἀτενίζομεν C; contemplemur (or contemplabimur) 5. p. 118 1. 9 ἐνοπτριζόμεθα] C3; videamus (or videbimus) tanguam in spetule S. XXXVI. p. 119 1. 10 ἠνεώωχθησαν] ἀνεώχθησαν C. p- 119]. 12 θαυμαστὸν] C; om. S, with Clem. Alex. See the note on ὃ 59; p. 286 above. Comp. also Clem. Alex. Ped. i. 6 (p. 117) πρὸς τὸ αἴδιον ἀνατρἔέχομεν φῶς. 27. αὐτοῦ] om. CS, with Clem. Alex. p- 119 l. 13 τῆς ἀθανάτου γνώσεως] C; but S translates mortis scienli@, i.e. θανάτου γνώσεως, where τῆς has been absorbed in the final syllable of the preceding δεσπότης and θανάτου is written for ἀθανάτου. For an instance of θάνατος for ἀθάνατος see [Clem. Rom.] ll. § το (p. 339), and conversely of ἀθάνατος for θάνατος, Ign. ΚΖ 2}. 7. p. 119 l. 15 ὅσῳ] The reading of A is ocw, not οσῶ ( -- οσων), as 1 have incorrectly stated. p. 119 1. τό ὄνομα KexAnpovopnKev] κεκληρονόμηκεν ὄνομα C, as in Heb. i. 4. p- 119 1. 18 πυρὸς φλόγα] φλόγα πυρὸς C, as e.g. Rev. 11. 18; for here C departs from the text of Heb. i. 7, which has πυρὸς φλόγα. XXXVII. p- 121 1. τι εὐεικτικῶς] ἑκτικῶς C; Jeniter (placide) ΤΣ) S. The word ἑκτικῶς means ‘habitually’, and so ‘familiarly’, ‘ easily’, ‘readily’ (i.e. ‘as a matter of habit’); comp. Epict. Déss. ii. 24. 78 συλλογισμοὺς ἵν᾽ ἀναλύσῃς ἑκτικώτερον, Plut. Mor. 802 F ἑκτικῶς ἢ τεχνικῶς ἢ διαιρετικῶς, Porph. de Abst. iv. 20 τὸ αἴτιον τοῦ συμμένειν εἴποις ἂν καὶ τοῦ ἑκτικῶς διαμένειν, Diod. Sic. iii. 4 μελέτῃ πολυχρονίῳ καὶ μνήμῃ γυμνάζοντες τὰς ψυχάς ἑκτικῶς ἕκαστα τῶν γεγραμμένων ἀναγινώσκουσι, i.e. ‘fluently’ (where he is speaking of reading the hieroglyphics). So here, if the reading be correct, it will mean ‘as a matter of course’, ‘promptly’, ‘readily’. The adjective is used in the same sense, e.g. Epict. Dyess. ii. 18. 4 εἴ τι ποιεῖν ἐθέλεις ἑκτικόν. CLEM. 28 430 ADDENDA. The reading of C confirms my account of A as against Tischendorf’s, though he still adhered to his first opinion after my remarks. ‘There can be little doubt now, I think, that it has eyektik[wc] as described in my note, and not εγέκτωζο] as read by Tisch.; for the latter has no relation to the ἑκτικῶς of C. The ey (altered from εἰ, as it was first written) must be explained by the preceding ΕΥ̓ of εὐτάκτως catching the scribe’s eye as he was forming the initial letters of either εκτικῶὼς or elktikwc. He had written as far as Εἰ, and at this point he was misled by the same conjunction of letters Twcey just before. Whether this Εἰ was the beginning of elKTIKWc, or an incomplete ek as the begin- ning of extik@c, may be doubtful. In the latter case we must suppose that the second 1, written above the line, was a deliberate (and perhaps later) emendation to get a word with an adequate sense; but on the whole it seems more probable that he had eixtikac in his copy, and not εκτικὼς as read in C. If so, εἰκτικῶς has the higher claim to be regarded as the word used by Clement. It is difficult to say whether the rendering in S represents εἰκτικῶς or ἑκτικῶς. _ In the Peshito Luke vii. 25 δὲ" stands for μαλακός, and in the Harclean Mark xiii. 28 for ἁπαλόςς Thus it seems slightly nearer to εἰκτικῶς than to ἑκτικώς. The word εἰκτικός occurs Orig. de Princ. il. 15 (1. p. 124), and occasion- ally elsewhere. On these adjectives in -txos see Lobeck Phryn. p. 228. Ῥ. 121 l. 12 ἐπιτελοῦσιν] τελοῦσι C. The reading of S is doubtful. ib. ov πάντες κιτ.λ.] Comp. Senec. De Trang. An. 4 ‘ Quid si militare nolis nisi imperator aut tribunus? etiamsi alii primam frontem tenebunt, te sors inter triarios posuerit, inde voce, adhortatione, exemplo, animo milita’. p. 121]. 13 ἔπαρχοι] C; 5 adopts the Greek word ὕπαρχοι, but it perhaps does not imply any variation in the Greek text. p- 121 1. 15 ἐπιτασσόμενα] ὑποτασσόμενα C. The converse error appears in the Ms of Ign. Aphes. 2 ἐπιτασσόμενοι for ὑποτασσόμενοι. p. 122 l. 3 οὐδέν ἐστιν] So probably S; ἐστιν οὐδέν C. p. 122]. 5 συνπνεῖ] συμπνεῖ C. p- 122 1. 6 χρῆται] χρᾶται C; see the note on p. 195 1. 21 in these Addenda (below, p. 452). XXXVITI. p. 122 1. 9 “Iyaod] om. CS. p. 122 1. τὸ καὶ] “om: 'CS. p. 122 1. rr μὴ ἀτημελείτω] where A has μητμμελειτω. CS read ADDENDA. 431 τημελείτω, Omitting the μὴ. Obviously the a of ἀτημελείτω had already disappeared in their Mss, as it has in A, and they are obliged to strike out the counterbalancing negative μὴ in order to restore the sense; see above, p. 245. p. 122 1. 11 sq. ἐντρεπέτω] ἐντρεπέσθω C. This is demanded by the sense. The active ἐντρεπέτω, as read in A, cannot have the meaning ‘reverence’, which is required here. I cannot explain how I over- looked this very necessary correction. It is no excuse that all the editors before and after me, apparently without exception, were equally guilty with myself. Yet Gebhardt (ed. 2) still retains the solcecistic ἐντρεπέτω. p. 123 1. 15 sq. ἐν ἔργοις]Ϊ͵ ἔργοις C, thus omitting the preposition in the second clause, while conversely Clem. Alex. omits it in the first and retains it in the second. S has it in both; but no stress can be laid on the fact, since the translator frequently repeats the preposition when it does not recur in the Greek: see above, p. 239 sq. p- 123 1. 16 ταπεινοφρονῶν] and so probably 5. ; ταπεινόφρων C, as also Clem. Alex. See above, on p. 81 1. 29. p- 123 1. 17 ὑφ᾽ ἑτέρου ἑαυτὸν] ἑαυτὸν ὑφ᾽ ἑτέρου C. S translates the sentence sed αὖ aliis testimonium detur (μαρτυρείσθω) super ipso. Ρ. 123 1. 18 ἔστω καὶ] Laurent in his edition substitutes ἤτω καὶ which is an improvement on his first suggestion, since ἤτω is better adapted to the space, besides being the form of the imperative found elsewhere in Clement, § 48. CS omit the words altogether reading ὁ ἁγνὸς ἐν TH σαρκὶ μὴ ἀλαζονευέσθω, as does Clem. Alex. : see above, p- 245. Here again the corrector’s hand is manifest; see my note, p. 123. Dr Hort would read στήτω καὶ, comparing 1 Cor. vil. 37. Ρ. 123 1. 21 καὶ τίνες] C; om. S. tb. εἰσήλθαμεν] εἰσήλ- θομεν Ὁ. Ρ. 123 1. 22 ὡς ἐκ τοῦ τάφου] ἐκ ποίου τάφου CS; a great improve- ment. ib. ὃ ποιήσας] ὁ πλάσας CS. p. 1241.1 τὸν κόσμον] C; Aunc mundum S, but it probably does not represent a various reading ; see above, p. 339. p. 124 1. 3 κατὰ πάντα] C; om. 5. XXXIX. “ΠΡ. 124 L 6 "Adpoves...draideutor] S; "Adpoves καὶ ἀπαίδευτοι καὶ μωροὶ Ὁ. Ρ. 1241. 11 καθαρὸς] C; xban corruptor S; see above p. 242. The translator may perhaps have had φθόρος in his text. ib. ἔσται] C ; ἐστιν S, th. ἔναντι] ἐναντίον C. 28—2 432 ADDENDA. piteqll το εὖ’ -Cs.9 8. p. 125]. 13 αὐτοῦ] ἑαυτοῦ C. ib. οὐ] C3 om. 5. ib. πιστεύει] C; πιστεύσει 5. p. 125]. 16 ἔπαισεν αὐτοὺς] C; ἔπεσον αὐτοῦ S; see above, p. 245- ib. σητὸς τρόπον] Tisch. now accepts my reading of A. 2: 27 ὅτι} Cy om. & pr τ25 core} SS. ib. σοι] so probably S; σου C. ib. dm) Sper C. p. 125 1. 22 dé] C; om. S. ib. βαλόντας] βάλλοντας C; and S also has a present. ib. εὐθέως} εὐθὺς C. p- 126 ]. τ ἐκείνοις ἡτοίμασται] C; ἐκεῖνοι ἡτοίμασαν 5. The Lxx has ἐκεῖνοι συνήγαγον. ΧΙ, p. 126]. 2 τούτων] C; add. ἀδελφοί 5. p. 127 |. 5 cea} Ἐπ, τῶν (os?) 'S. p. 128]. 1 ἐπιμελῶς] Of this conjectural insertion of mine Gebh. says ‘fort. recte’. It is wanting however in C, as well as in A. This _ is not the only instance where the recurrence of the same letters has led to an omission in both mss. The awkwardness created by the omission of ἐπιμελῶς is remedied in S by omitting also ἐπιτελεῖσθαι καὶ ; see above, p. 245. Ρ. 128 1. 2 tékéAevoevt] The obeli and the critical note are wrongly assigned to this ἐκέλευσεν through inadvertence. They belong to the previous ἐκέλευσεν (p. 127 1. 5), as indeed the tenour of the note shows. This error is pointed out by Tisch. (Pref p. vill), and Gebhardt has tacitly transferred my remarks to the proper ἐκέλευσεν. C has ἐκέλευσε in p. 127 1. 5, and this was also the reading of 5. ib. ἀλλἼ ἀλλὰ Ὁ. Ρ. 128 1. 3 ὧραις ποῦ τε] C; S translates as if it had read ὥραις τέ σπου. Ρ. 128 1. 4 ὑπερτάτῳ] ὑπερτάτῃ C. ib. πάντα] This emendation is accepted by Gebh. C reads πάντα τὰ with A. The omission of τὰ is confirmed by S. p. 128 1. 5 ἐν εὐδοκήσει] C3; S seems to have taken ἐνευδοκήσει (one word) as a verb, also reading εἶναι for εἴη, or translating as if it had so read. The sentence is rendered, t/a ut, guum omnia pie fiant, velit ut acceptabilia sint voluntati suc. ib. εἴη] add. πάντα C, notwithstanding the previous πάντα. : Ρ. 128 1. 6 προστεταγμένοις] προσταγεῖσι C. p. 129]. 9 ἀρχιερεῖ] C3 ἀρχιερεῦσι S. This alteration is probably ADDENDA. 433 due to a misapprehension of a scribe or of the translator, who supposed that the Christian high-priests (bishops) were alluded to. p- 129]. 10 ὁ τόπος] τόπος [om. ὁ] C. S translates as if it had read ἰδίοις τόποις. Ῥ. 129 1. τι λευΐταις... ἐπίκεινται] C; levite in ministeriis proprits fonuntur 8. Ρ. 129]. 12 δέδεται] δέδοται CS. XLI. Ρ. 129}. 13 ὑμῶν] ἡμῶν CS. p. 129 1. 14 εὐχαριστείτω] εὐαρεστείτω CS. Though this seems simpler, εὐχαριστείτω is doubtless the right reading; see my note here and comp. ὃ 38, together with Rom. xiv. 6, 1 Cor. xiv. 17. For another instance of the confusion between εὐαρεστεῖν and εὐχαριστεῖν in our authorities see § 62 (p. 297, above). p- 130 1. 1 μὴ παρεκβαίνων] C ; et perficiens S. p- 130]. 2 προσφέρονται] C; om. S. Ῥ. 130 1. 3 εὐχῶν] προσευχῶν C. The same ν.]. appears in James v. 15, τό, Ign. Zphes. το, Rom. 9. The tendency is to substitute προσευχὴ for εὐχὴ, as being the commoner word. p. 130 1. 4 πλημμελείας] πλημμελημάτων C. S has a singular. I have omitted to record in my notes the reading of A, πλημμελιασ. 26. μόνῃ] S; om. C, as a pleonasm after ἀλλ᾽ 7. For the language here comp. Afost. Const. ii. 25 ἀπὸ τῶν θυσιῶν καὶ ἀπὸ πάσης πλημμελείας καὶ περὶ ἁμαρτιῶν. Ρ. 1311]. 5 προσφέρεται] C ; offeruntur sacrificia 8. p- 131 1. 7 τῶν] C; ceterorum S. p. 131 1. 8 βουλήσεως] βουλῆς C. The reading of S is uncertain. p. 132 l. 1 πρόστιμον] It should be added that this is a very common word in inscriptions for ‘a fine’. p- 132]. 2 ὅσῳ] C; add. yap S. XLII. p- 132]. 4 εὐηγγελίσθησαν] rendered as a transitive evangelizaverunt in S. p. 132]. 5 ὁ Χριστός] Χριστός (om. ὁ) C. Ῥ. 132]. 6 ἐξεπέμφθη... ἀπὸ τοῦ Θεοῦ] om. C, owing to the homeeo- teleuton. My punctuation of this passage is accepted by Gebhardt and Harnack and by Hilgenfeld (ed. 2), and is confirmed by S. For other instances of the omission of the verb in similar antithetical clauses see Rom. v. 18, 1 Cor. vi. 13, Gal, ii. 9. 434 ADDENDA. p. 132 1. 8 λαβόντες] C; add. of ἀπόστολοι S. p. 132 1. 10 ἡμῶν] om. C. The reading of S is uncertain: see above, p. 323. Ῥ. 1331. 13 καθίστανον] καθιστᾶν C. p. 1331. 14 τῷ πνεύματι] C; spiritu sancto (or rather sanctos, for the word has χη) S. Ῥ. 133 1. τό καινῶς] ( ; κενῶς S. Ρ. 133 1. 18 οὕτως] οὕτω C. XLII. Ῥ. 134 1. 6 ἐπηκολούθησαν] ἠκολούθησαν C. Ῥ. 1341. 9 φυλῶν] C; add. πασῶν [τοῦ] Ἰσραὴλ 5. p. 134 1. 12 αὗτας} 5); αὐτὸς C. ib. τοῖς] ἐν τοῖς C, ἃ repetition of the last syllable οἵ ἐσφραγισεν. p. 124]. 15 ὡσαύτως καὶ] So ὁμοίως καὶ Ign. Lphes. 16, το. Ῥ. 135 1. τό ῥάβδους) C3; θύρας ὃ. This must, I think, be the right reading, for it removes a great difficulty: see above, p. 242. p- 135 πὸ tov] om. C. Ῥ. 135 1. 20 ἐπεδείξατο] ἐπέδειξε C. Pp. 135 Ll. 21 τὰς σφρουγίδας C; om. S. Ῥ. 135 1. 22 προέφερεν] Tisch. allows that the reading of A may as well be Tpoe... as Tpoc... and accepts my correction προέφερεν. So too did Gebhardt (ed. 1). C has προεῖλε, which with the v paragogic (προεῖλεν) must be substituted on the ground of evidence, though προαιρεῖν Promere is not the most natural word. S has swstulit. Ῥ. 135 l. 23 τοῦ ᾿Ααρὼν] approved by Tisch. and accepted by Gebh. (ed. 1). C however reads ᾿Ααρὼν without the article. Ῥ. 135 l. 25 προέγνω] mponder C. Ῥ. 135 1. 27 εἰς τὸ] wore C, and so apparently 5. The variation is to be explained by the uncial letters eicto, were. Ῥ. 135 1. 28 Θεοῦ] S; Κυρίου C. S translates as if it had read τοῦ μόνου ἀληθινοῦ Θεοῦ. XLIV. p- 136 1. 1 ἔσται] C; but S seems to have read ἐστιν. ib. ἐπὶ] περὶ C, and so apparently 5. Ὁ. τὸ 1 aor] δ ὉΠ p. 1361. 4 ἐπιμονὴν] C has ἐπιδομὴν, a reading which, so far as I am aware, has never been suggested before. It can hardly be correct and is probably an attempt to emend ἐπινομήν. S has spa Sy ΠΡΟΣ IID PWIN INT NIDN NIT HN yan ef 272 medio (interim) super probatione ADDENDA. 435 (ἐπὶ δοκιμὴν or ἐπὶ δοκιμῇ) dederunt etiam hoc ita ut si homines ex its ete. Hilgenfeld (ed. 2), not knowing the reading of S, conjectured ἐπὶ δοκιμῇ, which he explains καὶ μεταξὺ (‘jam conditis ecclesiis’) ἐπὶ δοκιμῇ ἔδωκαν (τὸ ὄνομα τῆς ἐπισκοπῆς) ὅπως (‘hac ratione inducta’) «.7.A., adding ‘jam ecclesiarum ai ἀπαρχαὶ spiritu probati episcoporum et diaconorum munera susceperunt, post eos sola probationis ratione episcopi constituti sunt’. But notwithstanding the coincidence of this conjecture with S, I do not think that a reading so harsh can possibly stand. I ought to have said that the original author of the emendation ἐπιμονήν, to which I still adhere, is mentioned by Ussher (Ignat. Zfzs¢. Proleg. p. cxxxvii) who quoting the passage adds this note in his margin; “ ἐπιμονὴν Ὁ. Petrus Turnerus' hic legit, ut continuatio episcopatus ab Apostolis stabi- lita significetur ; quod Athanasiano illi, καὶ βέβαια μένει, bene respondet’. The word ἐπινομὴν is retained by Laurent, who explains it ‘adsignatio munetris episcopalis’ (a meaning of ἐπινομὴ which though possible is unsupported, and which even if allowable in itself would be very awkward here) ; and (in their first edition) by Gebhardt and Harnack, where it is interpreted ‘dispositio, preceptum’ (a meaning which would be adequate indeed, but which the word could not, I think, possi- bly have). In ed. 2 however Harnack expresses a belief that the word is corrupt and suggests ἐπιβολήν. Hagemann (Romische Kirche p. 684) conjectures ἐπινομίν, ‘d. ἢ. wenn diese Form des Accusativs von érwopis nachgewiesen werden kénnte’; and Dr Hort quite independently sug- gests to me ‘érwopida, or conceivably but improbably ἐπίνομιν, as we have both χάριτα and χάριν, νήστιδα and νῆστιν, κλεῖδα and κλεῖν᾽, and refers to Philo de Creat. Princ. 4 (11. p. 363 M) where Deuteronomy is so called [comp. Qués rer. div. 33, 51, 1. pp. 495, 509]. Donaldson conjectures ἐπίδομα ‘an addition’ (Zheol. Rev. Jan. 1877, p. 45), and Lipsius ἐπιτάγην (Jen. Lit. 13 Jan. 1877). ib. δεδώκασιν] ἔδωκαν C. p- 136 ]. 5 κοιμηθῶσιν] τινες κοιμηθῶσιν C, and similarly homines 22.328 Ὁ, ib. ἄνδρες] S; om. C. These two last are obviously emendations to make the sense smoother. Ρ. 137 1. 7 ἀνδρῶν] C; add. ἐκλελεγμένους 5. p- 137 1. το ἀβαναύσως] ἀβανάσως C. tb. τε] C; om. 5. p. 138 1. τ τούτους] C ; add. οὖν 5. 1 Fellow of Merton and Savilian Professor at Oxford (+ 1651), a man of great and varied learning. He was a friend of Laud’s and was ejected from his fellowship and professorship by the Parliamentarians: see Wood’s Athene Oxonienses 11. Ὁ. 152 (ed. 2). 436 ADDENDA. Ρ. 1381. 2 ἀποβαλέσθαι)] ἀποβάλλεσθαι C: see my note. It is rendered by an active verb in S. p. 138 1. 3 ἔσται] S; ἐστίν C. p- 138 1. 5 μακαριοι] C ; add. yap 5. p- 139 1. 9 πολιτευομένους] S; πολιτευσαμένους C. 720. ἀμέμπτως] C; om. S, probably from a feeling that it was inappropriate with τετιμημένης. Ρ. 139 1. 10 τετιμημένης] So too CS. My emendation τετηρημένης was accepted by Gebh. (ed. 1), and mdeed it seems to be required not- withstanding the coincidence of our existing authorities. In their 2nd edition however Gebhardt and Harnack return to τετιμημένης, explaining it ‘officio quo inculpabiliter ac legitime honorati erant’, and supposing that τιμᾶν τινί τι can mean ‘aliquid alicui tamquam honorem tribuere’. But the passages quoted by them, which seem to favour this meaning, Pind. Οἱ []. Pyth.] iv. 270 Παιάν τέ σοι τιμᾷ φάος, Soph. Ant. 514 ἐκείνῳ δυσσεβῆ τιμᾷς χάριν [comp. also 47. 675], are highly poetical. Moreover even in these the expression must be referred to the original meaning of τιμᾶν, ‘to respect (and so ‘to scrupulously observe’) a-thing for a person’ (comp. e.g. Eur. Orvest. 828 πατρῴαν τιμῶν χάριν with Soph. Azz. l.c.); and thus they afford no countenance for a passive use τιμᾶσθαί τινι ‘to be bestowed as an honour on a person’. The instances of the passive, which are quoted in their note, all make against this interpretation; e.g. Euseb. H. 2.x. 4 yepapa φρονήσει παρὰ Θεοῦ τετιμημένε, Const. Ap. ii. 26 ὁ ἐπίσκοπος... Θεοῦ ἀξίᾳ τετιμημένος. If τετι- μημένης can stand at all here, it must mean ‘respected’, ie. ‘duly discharged’. Hilgenfeld (ed. 2) speaks favourably of τετηρημένης. XLV. p- 140 1. 1 περὶ τῶν avnkovrwy| My conjecture was approved by Tisch. and accepted by Gebh., and is now confirmed by C. S. trans- lates ἔστε as an indicative, and is obliged in consequence to insert a negative with ἀνηκόντων, thus falling into the same trap as the editors. Omit the reference to Ign. Polyc. 7 in the lower note. ab. ἐν- κύπτετε] ἐγκεκύφατε C; εἰ [ἐγ]κεκύφατε S. τος 40. τὰς γραφάς] C ; τὰς ἱερὰς γραφὰς 5. This is probably taken from ὃ 53 ἐπίστασθε τὰς ἱερὰς γραφάς, ἀγαπητοί, καὶ ἐγκεκύφατε εἰς τὰ λόγια τοῦ Θεοῦ. p. 140]. 2 τὰς τοῦ πνεύματος] This emendation, which I proposed somewhat hesitatingly, was adopted by Gebhardt in place of the ῥήσεις πνεύματος οἵ previous editors. It is confirmed to a greater extent than I could have hoped by CS, which have τὰς διὰ τοῦ πνεύματος. It is diffi- cult however to see how there was room for so many letters in the ADDENDA. 437 lacuna of A; for the space left for τασδιατου is at most half a letter more than is taken up in the next line by οτιουδ, 1. 6. six letters. Since the lacunz here are at the beginnings, not (as commonly) at the ends of the lines, there can be no uncertainty about the spaces. p- 140 1]. 4 γέγραπται] γέγραπτο C. ib. πότε εὑρήσετε) approved by Tisch. and adopted by Gebh. (ed. 1). C however has οὐχ εὑρήσετε, which was anticipated by Laurent, and similarly S wom invenitis (a present tense). Ρ. 1401]. 7 ὑπὸ παρανόμων] C; ἀλλ᾽ ὑπὸ παρανόμων S. ib, ὑπὸ τῶν] ἀπὸ τῶν ( ; ἀλλ᾽ ὑπὸ (or ἀπὸ) τῶν S; see above, p. 244. Ῥ. 140]. 8 μιαρὸν] This emendation was accepted by Gebh., and is confirmed by C. S has μιαρῶν. ib. ἄδικον] C3 ἀδίκων S ; see above, p. 245. ib. ταῦτα] C; καὶ ταῦτα S. Ῥ. 140 1. 9 εἴπωμεν] εἴποιμεν C ; dicam (εἴπω) 5. ς Ρ. 141]. 13 τοῦ ὑψίστου͵ C. The present text of S has x4, τοῦ ib. κατείρχθησαν] καθείρχθησαν C. me fer re ek] 5} αν C. p. 141 1. 17 περιβαλεῖν] So also C. S has simply jaciant. p. 141]. 20 τῶν αἰώνων] S; om. C. So also above, p. 109 |. 15. p- 1411]. 22 ἔγγραφοι] This excellent emendation of Laurent is confirmed by C, as might have been predicted. S has scripti sunt for ἔγγραφοι ἐγένοντο. Ῥ. 141 ]..23 αὐτῶν] αὐτοῦ CS. p- 141], 24 ἀμὴν] C; om. S. XLVI. Ρ. 143 1. 8 πόλεμός τε] C; S has the plural (as determined by ribui) πόλεμοί te and adds εὖ contentiones snysn), which probably represents καὶ μάχαι, since the same word elsewhere stands for μάχαι (e.g. James iv. 1, Pesh., Hcl.; 2 Tim. ii. 23, Tit. il. 9, Hcl.). The con- necting particles in the Greek are favourable to such an addition; but it is suspicious, as being perhaps borrowed from James iv. 1. Ρ. 143 l. 9 καὶ ἕν πνεῦμα...ἐν Χριστῷ] The construction and punctua- tion which I have adopted appear in S. p- 143 1. 10 διέλκομεν] S; διέλκωμεν C. p- 143 1. 14 Ἰησοῦ τοῦ Κυρίου ἡμῶν] tod Κυρίου ἡμῶν ‘Inoot Χριστοῦ CS. Ρ. 144]. 1 οὐκ] μὴ Ὁ. Ρ. 144]. 3 τῶν μικρῶν μου σκανδαλίσαι] C; τῶν ἐκλεκτῶν pov δια- 438 ADDENDA. στρέψαι S. I have no doubt that S has preserved the right reading ; and this for three reasons. (1) This reading is farther from the language of the Canonical Gospels and therefore more likely to have been changed ; (2) Clement of Alexandria, Strom. iii. 18 (p. 561), so read the passage in the Roman Clement (see my notes p. 144); (3) The word διαστρέ- Wot explains the sequel τὸ σχίσμα ὑμῶν πολλοὺς διέστρεψεν (‘ perverted not one, but many’), it being after Clement’s manner to take up and comment on a leading word in his quotations; e.g. ὃ 14 ἀνθρώπῳ εἰρηνικῷ followed by ὃ 15 κολληθῶμεν τοῖς per εὐσεβείας εἰρην εύ- ουσιν, ὃ 27 ὧν ΟΥ̓ΧῚ AKOYONTAI followed by ὃ 28 πάντων οὖν βλεπο- μένων καὶ ἀκουομένων, ὃ 29 ἐγενήθη μερὶς Kyploy...Aria ἁγίων followed by ὃ 30 ᾿Αγίου οὖν μερίς, ὃ 30 Oedc...AIA@CIN YXAPIN followed by οἷς ἡ χάρις ἀπὸ τοῦ Θεοῦ δέδοται, ὃ 34 ὅοὰ HTOIMACEN τοῖς YTOMENOYCIN ἀὐτόν followed by ὃ 35 τίνα οὖν ἄρα ἐστὶν τὰ ἑτοιμα- ζόμενα τοῖς ὑπομένουσιν; ὃ 35 ὁλὸς Ἢ δείξω ἀὐτῷ τὸ COOTHPION τοῦ Θεοῦ followed by ὃ 36 αὕτη ἡ ὁδὸς...ἐν ἣ εὕρομεν τὸ σωτήριον ἡμῶν, § 36 ἕως ἂν θῶ ToYc ἐχθροΥῦς x.7.A. followed by τίνες οὖν ot ἐχθροί, 8 46 (just above) μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ Kal META ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ followed by κολληθῶμεν οὖν τοῖς ἀθῴοις... εἰσὶν δὲ οὗτοι ἐκλεκτοὶ τοῦ Θεοῦ, ὃ 48 ANOIZATE MOI πύλὰς AIKAI0- CYNHC «.7.A. followed by πολλῶν οὖν πυλῶν ἀνεῳγυιῶν ἡ ἐν δικαιο- σύνῃ αὕτη ἐστίν, § 50 ὧν ἀφέθηοσδν Al ἀνομίδι κ'ιτιλ. followed by § 51 ὅσα οὖν παρεπέσαμεν...ἀξιώσωμεν ἀφεθῆναι ἡμῖν, ὃ 57 KATACKH- Nwcel ἐπ᾽ ἐλπίδι πεποιθώς followed by § 58 ἵνα κατασκηνώσωμεν πεποιθότες κιτιλ. I have collected these examples, because this cha- racteristic determines the readings in three passages of interest (here and §$§ 35, 57; comp. also § 51), where there are variations; see above, pp. 283,.428, and below, p. 442. p- 1441. 5 ἡμᾶς] S; ὑμᾶς C. XLVII. Ῥ. 1441. 7 τὴν ἐπιστολὴν To the instances given in my note add Iren. i. 8. 2 ἐν τῇ πρὸς Κορινθίους (where the Latin specifies ‘in prima ad Corinthios epistola’), 20. iv. 27. 3 ‘in epistola que est ad Corinthios’, Orig. ¢ Ces. 1. 63 ἐν τῇ πρὸς Τιμόθεόν φησι, 111. 20 τῇ πρὸς Θεσσαλονικεῖς, Method. Sym. 111. 14 (p. 22 Jahn) λαβέτω δὲ μετὰ χειρὸς ὁ βουλόμενος τὴν πρὸς Κορινθίους ἐπιστολήν, Macarius Magnes a / , Ν ἀξιοῦμέν σε, δέσποτα, βοηθὸν γε- νέσθαι καὶ ἀντιλήπτορα ᾿ ἡμῶν ὃ 59. ὁ μόνος δυνατὸς ποιῆσαι ταῦτα § 61. ‘ a 3 , A τὸν τῶν ἀπηλπισμένων σωτῆρα ὃ 59: ὃ ἀγαθὸς.. § 60. TOUS πεπτωκότας EyELPOV...TOUS 5 iad x 9 / «ἐλεῆμον καὶ οἰκτίρμον ἀσεβεῖς (ἀσθενεῖς) ἴασαι.. «λύτρωσαι Ἀ ὃ ’ὔ ς A 98 ld τοὺς δεσμίους ἡμῶν, ἐξανάστησον 3, 5» nw τοὺς ἀσθενοῦντας ὃ 50. ‘ 9 A ’ὔ 9 7 πιστὸς ἐν τοῖς πεποιθόσιν ἐπὶ σέ § 60. Lal 5 ’ , τοῦ... ἀνεκδιηγήτου κράτους σου § 61. Ν 3 , ἈΝ A A Tov ἀποκτείνοντα καὶ ζῆν ποιοῦντα ὃ 50. * The word 12 ‘shield’ is translated by ἀντιλήπτωρ in the Lxx of Ps. cxix (cxviii). 114, from which Clement here borrows his expression. ADDENDA. faithful to bring the dead to life. Blessed art Thou, O Lord, who bringest the dead to life. 17. We confess unto Thee that Thou art He, the Lord our God and the God of our fathers for ever and ever, the Rock of our life, the Shield of our salvation, Thou art He from generation to generation, We will thank Thee and declare Thy praise. Blessed art Thou, O Lord; Goodness is Thy Name, and to Thee it is meet to give thanks. 18. Grant peace, goodness and blessing, grace and mercy and compassion unto us and to all Thy people Israel. Bless us, O our Father, all together with the light of Thy countenance. ‘Thou hast given unto us, O Lord our God, the law of life, and loving- kindness and righteousness and blessing and compassion and life and peace. And may it seem good in Thy sight to bless Thy people Israel at all times and at every moment with Thy peace. Blessed art Thou, O Lord, who blessest Thy people Israel with peace. 463 σοὶ ἐξομολογούμεθα ὃ 61. ὅτι σὺ εἶ ὁ Θεὸς μόνος § 50. εἰς τὸ σκεπασθῆναι τῇ χεὶρί σου κιτιλ, § 60. A ’ » a ὁ πιστὸς ἐν πάσαις Tals γενεαῖς § 60. ~ , > , [ὦ 6 τῷ παναρέτῳ ονόματί σοὺ ὃ 6ο. , , e , " , ε , δός, Κύριε, ὑγιείαν, εἰρήνην, ὁμό- 3 / voiav, εὐστάθειαν ὃ 61. δὸς ὁμόνοιαν καὶ εἰρήνην ἡμῖν τε καὶ πᾶσιν τοῖς κατοικοῦσιν K.T.A. § 60. > ’ Ἀ ’ ’ > 9 ἐπίφανον τὸ πρόσωπον σου ἐφ ἡμᾶς εἰς ἀγαθὰ ἐν εἰρήνῃ ὃ 6ο. [δῴη πίστιν, φόβον, εἰρήνην, ὗπο- μόνην, μακροθυμίαν, ἐγκράτειαν, ἁγνεί- αν καὶ σωφροσύνην § 64]. \ Ν 3s? > , , καλὸν καὶ εὔαρεστον ἐνώπιον σου § 61. ε a ΄ ἡμεῖς λαὸς σου ὃ 59. [ὁ ἐκλεξάβενος..«ἡμᾶς...εἰς λαὸν περιούσιον ὃ 58]. These parallels are, I think, highly suggestive, and some others might be gathered from other parts of the Shemoneh Esreh. The resemblance however is perhaps greater in the general tenour of the thoughts and cast of the sentences than in the individual expressions. At the same time it is instructive to observe what topics are rejected as too purely Jewish, and what others are introduced to give expres- sion to Christian ideas. Jacobi (Zheol. Stud. u. Krit. 1876, iv. p. 710 sq.) doubts whether 30—z2 464 ADDENDA. this liturgical portion was any part of Clement’s original letter, and suggests that it was inserted afterwards at Corinth. ‘This theory seems to me quite impossible for many reasons. (1) In the first place it is contained in both our authorities CS, and obviously was contained in A, before the missing leaf disappeared, as the space shows (see Harnack Theolog. Literaturs. Feb. το, 1876). The combination of these three authorities points to a very early date (see above p. 247). Moreover the writer of the last two books of the Apostolical Constitutions obviously borrows indifferently from this prayer and from other parts of Clement’s Epistle; and though he might have been indebted to two different sources for his obligations, the probability is that he derived them from the same. (2) The expedient which Jacobi ascribes to the Corinthians would be extremely clumsy. He supposes that the reading of the letter in the Corinthian Church was followed by congregational prayer, and that, as Clement states it to be the intention of the Romans, if their appeal to the Corinthians should be disregarded, to betake themselves to prayer on behalf of Christendom generally (§ 59), it occurred to the Church at Corinth to interpolate their own form of prayer in the epistle at this point. When we remember that this prayer of Clement is followed immediately by special directions relating to individual persons who are mentioned by name, nothing could well be more in- congruous than the gratuitous insertion of a liturgical service here. (3) Jacobi remarks on the affinity to the type of prayer in the Greek Church. I have shown that the resemblances to pre-existing Jewish prayers are at least as great. Indeed the language is just what we might expect from a writer in the age of Clement, when the liturgy of the Synagogue was developing into the liturgy of the Church. (4) Jacobi does not conceal a difficulty which occurs to him in the fact that, together with ἀρχιερεύς, the very unusual title προστάτης, ‘Guardian’ or ‘ Patron’, which is* given to our Lord in this prayer (§ 61), is found twice in other parts of the epistle, §§ 36, 58 (64); but he thinks this may have been adopted into the Corinthian form of prayer from Clement. If this had been the only coincidence, his explanation might possibly have been admitted. [But in fact this prayer is interpenetrated with the language and thoughts of Clement, so far as the subject allowed and the frequent adoption of Old Testament phrases left room for them. Thus in ὃ 59 for ἐλπίζειν ἐπὶ see §§ 11, 123 again ἀνοίξας τοὺς ὀφθαλμοὺς τῆς καρδίας ἡμῶν has a close parallel in ὃ 36; εὐεργέτην applied to God is matched by εὐεργετεῖν, εὐεργεσία, in the same connexion §§ 19, 20, 21, 38; with the whole expression εὐεργέτην mvev- ADDENDA. 465 μάτων Kal Θεὸν πάσης σαρκὸς... τὸν ἐπόπτην ἀνθρωπίνων ἔργων, Compare § 58 ὁ παντεπόπτης Θεὸς καὶ δεσπότης τῶν πνευμάτων καὶ Κύριος πάσης σαρκός ; for βοηθὸς see § 36 ; for κτιστής, S§ 19, 62 ; for ἐκλέγεσθαι, §§ 43, 58 (64), and the use of ἐκλεκτὸς elsewhere in this epistle ; for ἀγαπῶντάς σε, ὃ 29; for διὰ 1. X. τοῦ ἠγαπημένου παιδός σου, ὃ 59 διὰ τοῦ ἠγαπημένου παιδὸς αὐτοῦ I, X. in the same connexion ; for ἀξιοῦμεν of prayer to God, S$ 51, 53, and with an accusative case, as here, ὃ 55 ; for δεσπότης applied to God, the rest of the epistle Aassim. In ὃ 60 for aévaos see ὃ 20; for ὁ πιστὸς κιτιλ. Compare a very similar expression ὃ 27 τῷ πιστῷ ἐν ταῖς ἐπαγγελίαις καὶ τῷ δικαίῳ ἐν τοῖς κρίμασιν ; for θαυμαστὸς, §§ 26, 35, [36], 43, 50; for ἑδράζειν οἵ God’s creative agency, ὃ 33; for the repetition of the article tas ἀνομίας καὶ τὰς ἀδικίας κιτιλ., the rest of the epistle passim, and for the connexion of the two words, § 35; for παραπτώματα, S$ 2, 51, 56 (comp. παράπτωσις ὃ 59); for πλημμελείας, ὃ 41; for κατεύ- θυνον «.7.X., ὃ 48 κατευθύνοντες τὴν πόρειαν αὐτῶν ἐν ὁσιότητι Kal δικαιοσύνῃ ; for πορεύεσθαι ἐν, § 3 (comp. ὃ 4) ; for τὰ καλὰ καὶ εὐάρεστα ἐνώπιον (comp. § 61) see § 21, where the identical phrase appears, and compare also δὲ 75 35, 49; for the combination ὁμόνοιαν καὶ εἰρήνην (comp. ὃ 61) see § 20 (twice), 63, 59 (65); for καθὼς ἔδωκας τοῖς πατράσιν ἡμῶν compare § 62 καθὼς καὶ of προδεδηλωμένοι πατέρες ἡμῶν x.t.’. (see the whole context, and comp. ὃ 30): for ὁσίως (omitted however in C), §§ 6, 21 (twice), 26, 40, 44, 62; for ὑπηκόους, ξ8 10, 13, 14; for παντοκράτωρ, inscr., §§ 2, 32, 62; for mavaperos, §§ 1, 2, 45, 573 for ἡγούμενοι, §§ 3, 5, 32, 37, 51, 55. In ὃ 61 for μεγαλοπρεπὴς (comp. μεγαλοπρεπεία in ὃ 60) see ὅδ 1, 9, 19, 45, 58 (64); for ἀνεκδιήγητος, S$ 20, 49; for ὑπὸ σοῦ... δεδομένην (see also twice below), ὃ 58 ὑπὸ τοῦ Θεοῦ δεδομένα ; for δόξαν καὶ τιμήν, ὃ 45 (see below, and comp. § 59) ; for ὑποτάσσεσθαι, §§ 1, 2, 20, 34; 38, 573 for εὐστάθειαν, ὃ 59 (65); for ἀπροσκόπως, ὃ 20; for βασιλεῦ τῶν αἰώνων, see ὃ 35 πατὴρ τῶν αἰώνων, ὃ 55 Θεὸς τῶν αἰώνων ; for ὑπαρχόντων, this epistle Aassim, where it occurs with more than average frequency ; for διευθύνειν, δὲ 20, 62, and for διέπειν... εὐσεβῶς, ὃ 62 εὐσεβῶς καὶ δικαίως διευθύνειν ; for ἵλεως, § 2; for ἐξομολογεῖσθαι, ὃδ 51, 52; for μεγαλωσύνη, §$ 16, 27, 36, 58, and more especially joined with δόξα in doxologies, as here, §§ 20, 58 (64), comp. ὃ 59 (65); and for εἰς τοὺς αἰῶνας τῶν αἰώνων see the conclusion of Clement’s doxologies generally. Thus the linguistic argument is as strong as it well could be against ' Jacobi’s theory. The anonymous writer of the articles in the Church Quarterly (see above, p. 395), has collected parallels to Clement’s prayer from the early Christian liturgies. My own text and notes were completed and 4.66 ADDENDA. in print, before I saw these articles, and therefore my investigations in this direction are altogether independent. Immediately after making myself acquainted with the new portions of Clement in the edition of Bryen- nios, I read the early liturgies through with a view to noting coinci- dences. p- 273, note r A manuscript containing the Thebaic Version of these Egyptian ‘ Afpostolical Constitutions’ was formerly in the posses- sion of Tattam (see his preface, p. xiv)’. It was lent by him to Lagarde who transcribed it, and has given a very full account of it in his el. Jur. Eccl, Ant. p. ix sq. Lagarde describes it as ‘codex recentissimus non bombycinus sed papyraceus.’ It is now in the British Museum, where its class mark is Orient. 440. Unfortunately this copy is defective, and does not contain the proper ‘ Apostolical Canons’ at all. The Ms mentioned in my note, which is also in the British Museum, Orient. 1320, supplies the deficiency. It is of large 4to or small folio size, written on parchment, and was recently acquired from Sir C. A. Murray’s collection. It consists of two parts, apparently in the same hand-writing, but with separate paginations. At the end is the date ano asonA. Rh The year 722 of Diocletian is A.D. 1006. The two parts, of which it consists, are as follows’: (1) Paged a to ma, the reverse of ma being blank. This part begins FLAIMEMRAIWMILITENMEIOTCETOTASAMAOCTOAOCATIEITR OEIC CITES CHt- TATRKAATED PAIONMERRAMCIA. Paujewnenuynpemititemuseepe etc. (see Tattam p. 2). Its contents are the same as in the ms described by Lagarde (p. xisq.), as far as the latter goes. The readings of the sections a— oa are also the same with slight variations of orthography, etc. At this point however the latter ms fails us (see Tattam p. xiv, Lagarde p- xv). 1 Lagarde (p. ix.) is mistaken in saying that this Sahidic Ms was given to Tattam by the Duke of Northumberland. He has transferred to the Sahidic Ms the statement which Tattam makes of the Memphitic (p. xiv). 3 In giving the extracts from this Ms, I have copied the text exactly as I found it, without altering the pointing or correcting other errors. ADDENDA. 467 The subsequent sections are as follows: Oc. eThENTEXC NH . MITITEFOTE. Hapovusmettcanerhroconoswps etc. oc. ethexeausiencoooreTensusccaareThenenTavennoth. HaporepnujoMitTititenTavenkoTR etc. : οζ: ετὐεπετου τωκειλιλιοουετδετπιστις. ATWHETHATOFOTCOMEhOA- οχιπολιςεπολιςετδετπιοτις.. OWCTEETPETHOHGEIEPOOTQIOTCON. [Πωπερωτπππετοσ δ ιωπελιοον etc. on is without any heading but begins, TlaractenmapacresAcM Mog nH TITHpTHOrOy con, and ends, MAPK IEPETCMME . MITOTTEETEMMREMOTTETENTWITEPOY, followed by the colophon : ATXORCHOANGMKAMNWIMIIEMEIOTEETOTAALMAMOCTOAOCC . πεῷ- aAaton . OR. ἐπωζδος δριδοδοηθειδαιπ. Comparing the Thebaic sections with the Memphitic as printed by Tattam, we find that oa comprises of, o« (Tattam pp. 130—136, but without the colophons etc.) oh corresponds to oa (20. p. 136). or 5 » 0 (2b. p. 138). Cae » OF (2d. p. 166.) oc begins as 0@ (ib. p. 166). It contains the whole of oe (ib. p. 166—172), ending πστπεπροῴητης, followed immediately by nicTOCACHIMAMICTHETUJAMTWOTH CLC. (1d. p. 138) as far as εδολοπτεκκλησια (76. p. 146). oc corresponds to or (20. pp. 146—150). οζ a -4 0% (%. p. 150) as far as [ITEM TOAK- MILBOEIC. ox, as described above, comprises 7b. pp. 150—164. (2) Paged a—Ka. This part contains the Afpostolical Canons, properly so called, which are here so divided as to be 71 in number (oa). 468 ADDENDA. The heading (p. a) 1s: MRANWHMTERRAHCIA . MAMITAMAMOCTOAOCTARTOITMRAHMAC . NHENTAPTHMOOTEY . OQMOTEIPHNHNTENMMOTTE . COOMA. Ereqcrpomwnteritensckonocertitcna ταις κοπος υτοῖπετι The ending (p. ka) is: ATWITOOMOOTCION . WAEIED . HEMEODAALHMT. ArxwKchoANGMIRANOMMRAHMHC . RambaAasomn . Oa. The remainder of this page, and the reverse, is taken up with various colophons, including the date as already given. The list of the O. T. books in Canon oa ends: TcoiamMMMpHpencipax . eTougitchw. After which is the following list of the N. T. books. Henxwwmerncowwnanommanocroroc . Metar. ετεπα τ τα ϑυ- πηπῦρρεπε.. WEeyTOOFETACTEALION . KATASENTANUJPMx00C . TRATA- MAGOAIO’ . MRATAMAPROC . MKRATAAOTKAC . WRATAIWOANNHC . MeN MpagicantonstawlocToroc. TcttTemenicTOAHMITETPOC . THJOMTENTWOAMMHC . TEMICTOAHTIIA- HWHOC . MNTAIOVAAC . TAITTATENMEMICTOAHMMTATAOC . TAMORAATAM- APicHiWOAMMHC . TCHTEMEMICTOAHTIRAHAMAC . ετετπεδιπουοιδολ, This part therefore corresponds to the Memphitic in Tattam, pp. 174—212. The version in Tattam is stated in one of the concluding colophons (p. 214) to have been translated from the language of upper Egypt (the Thebaic) into that of lower Egypt (the Memphitic) ; and a very recent date (Diocl. 1520 = A.D. 1804) is given. Comparing the Thebaic ms with the Memphitic we find that: (1) Whereas in the former we have two distinct works, in the latter they are thrown together and then divided into eg#t books’, to which special headings are prefixed. This division into eight books was doubtless made in order to secure for them the sanction which was accorded to the eight books of the Apostolical Constitutions, properly so called. (2) There seems to have been some displacement in the leaves 1 Strictly speaking seven books, in the collection as it stands. But in the colo- phons the First Book is stated to be also the Second, the Second to be the Third, and so forth. ADDENDA, 469 of the Thebaic Ms from which the Memphitic Version was taken, so that the portion, pp. 166—172, is placed after p. 164, instead of standing after Senovtagscemaneg (p, 138) as in the Thebaic, which (as the connexion of the subjects suggests) is its original position. The Ethiopic Version (see Tattam p. v sq., Lagarde p. x) seems to follow the Thebaic throughout, and was in all probability translated from it. p. 279 note 1. In this note I have carelessly taken Adler’s date without testing his arithmetic. The year 1503 of Alexander (1.6. of the Seleucidz) is not a.p. 1212, as Adler gives it, but A.D. 1192. Thus this Paris Ms is brought nearer in date to our Cambridge ms. A description of it is given in the Catalogues des Manuscrits Syriaques etc., Pp. 20, No. 54. Another Paris ms (described above, p. 460 sq.) will probably prove an exception to what I have said here, for it may be expected to resemble closely our Cambridge Ms in its arrangement of lessons, as in other respects. Ρ. 2881.7 sq. See Afsost. Const. i. ὃ πάσης τε πνοῆς καὶ δυνάμεως δημιουργόν. p. 2891. 15. See Afpost. Const. i. 6 τοὺς ἀγνοοῦντας διδάσκετε, τοὺς ἐπισταμένους στηρίζετε, τοὺς πεπλανημένους ἐπιστρέφετε. Ρ. 2911.11. See Hippol. p. 69 (Lagarde) τῆς τῶν ὁρωμένων ἀγαθῶν θέας ἀεὶ ἀπολαύοντες Kal τῇ τῶν ἑκάστοτε καινῶν ὁρωμένων προσδοκίᾳ ἡδόμενοι κἀκεῖνα τούτων βελτίω ἡγούμενοι. Lipsius (¥en. Lit., Jan. 13, 1877) would read σωζομένοις with Harnack. p- 293}. 11 sq. Lipsius (1. c.) would read ἐπικαλοῦμέν σε ῥῦσαι τοὺς ἐν πίστει Kal ἀληθείᾳ ὑπηκόους γινομένους. p. 293 1. 13 note. The expression παντοκρατορικὸν ὄνομα occurs in Macar. Magn. Apoer. iv. 30 (p. 225). Ρ. 304 note 1. Lipsius (l.c.) suggests reading pera τὴν τῆς θείας ἀληθείας ἀνάγνωσιν ἀναγινώσκω. p. 2961. 2. Lipsius defends the reading of C and says, ‘ Die con- struction ist gut griechisch; iibersetze “‘ad probam vitam iis qui volunt pie et juste dirigendam”’, This is to me quite unintelligible as a rendering of the Greek. Ρ. 314 note 3. [566 that Lipsius also, finding fault with Gebhardt, says ‘ Ep. ii. 19... ist in Cod. φιλοσοφεῖν in φιλοποιεῖν, nicht φιλοπονεῖν corrigirt ; lezteres ist emendation von Bryennios’. Both Lipsius and Hil- genfeld seem to have misunderstood the words of Bryennios, ἐκ διορθώ- σεως καὶ τοῦτο τοῦ ἀντιγραφέως, Which must mean not ‘my correction 421 470 ADDENDA. of the scribe’, but ‘the scribe’s correction of himself’, as the rest of the note plainly shows. The καὶ τοῦτο apparently refers to μεταλήψεται § 14 (p. 135), where he speaks of τὴν λέξιν διωρθωμένην χειρὶ αὐτοῦ τοῦ ἀντιγραφέως. p. 3261. 4. Lipsius would supply λέγουσι μέλλειν καταβαίνειν after ἄνωθεν. -p. 340]. 2. See Hippol. p. 69 (Lagarde) 7 τῶν πατέρων δικαίων τε ὁρωμένη ὄψις πάντοτε μειδιᾷ ἀναμενόντων THY μετὰ τοῦτο TO χωρίον ἀνάπαυσιν καὶ αἰωνίαν ἀναβίωσιν.. ἀλλὰ καὶ οὗτοι [οἱ ἄδικοι] τὸν τῶν πατέρων χορὸν καὶ τοὺς δικαίους ὁρῶσι, καὶ ἐπ᾽ αὐτῷ τούτῳ κολαζό- μενοι...καὶ τὸ σῶμα.. δυνατὸς ὁ Θεὸς ἀναβιώσας ἀθάνατον ποιεῖν, and lower down ἀποφθέγξονται φωνὴν οὕτως λέγοντες, Δικαία σου ἡ κρίσις, and again τὸ πῦρ ἄσβεστον διαμένει...“ κώληξ δέ τις ἔμπυρος KT.A. (comp. ὃ 17). These resemblances suggest that our Clementine homily was known to this writer. Ῥ. 4131. 9, note on ἡ πόρνη (§ 12). In Heb. xi. 31 also ἡ ἐπιλε- γομένη πόρνη is read for ἡ πόρνη by ®& (first hand) and likewise (as Mr Bensly informs me) by the Harclean Syriac, this part being preserved only in the Cambridge Ms (see above p. 233). Mr Bensly also calls my attention to a passage in Ephraem Syrus Of. Gree. τ. p. 310 ὁμοίως δὲ Kat Ῥαὰβ ἡ ἐπιλεγομένη πόρνη διὰ τῆς φιλοξενίας ov συναπώλετο τοῖς ἀπειθή- σασι, δεξαμένη τοὺς κατασκόπους ἐν εἰρήνῃ. Immediately before, this father has mentioned Abraham and Lot as examples of persons rewarded for their φιλοξενία, so that he seems to have had the passage of 5. Clement in view. CAMBRIDGE: PRINTED BY C. J. CLAY, M.A. AT THE UNIVERSITY PRESS. cs “4 a i w ITO? etalon St) shit ἡ viet 5 Ὁ τόν hue Ὁ 1 eile Wii: Glow ane | saith ie 70 abode Sn δσν ἐἰξει υὐ B » we ‘ e¢ 7 ' ἰὼ Ὁ 9 ash rook ΠΣ bivow ιν} Jae; Ἕ a A ἣ Beemep ren war ΨΚ (ole Wy be owe’ TR WP T viv < aa yd Ἶ ΤΕ" aes ΓΙ r ay { 1a ae Ἃ “πε <- aa : ᾿ ; oy : . e . w [ioxsdS 6] τυ AA BAAD | 23%) SRY OD VOM@s ry ok Nice ‘ fa oud _ hogar tt < 17 . νὶ ἌΝ: bad φυο τὸ FOP 29h ὙΨΆΡΥ jien 76 Rea υὐδοοι Guo “nd tox A le y uso TOS py Yb ὙΠῸ ΨῈῸ ἡ re 779) Ὁ, WW ., OY OF ins. aay a. του δ, .29TTO sh Baro “fone τα ba por Ὁ οὐ goer a) ait 96 Set i OAT Pk OROA VOENDE| OD we oF τῷ ents!) Τοῦ 451 toys rides? oth Ags eee = wie ol ἐπ δὴ ; Malt 1% ἐν. gate gil) AGE. Ὁ) 9. Ὦ sserecait OUR {eit δ , ᾿ 1 quai nh oe ΡΟ i Fads’oor) ex opbrddu ὭΣ bass OVE ofp ish + ean) AD guwe emcidgel at ope Ι ngs Bxaiiy axshyrsatry ἃ bo πο τῦτ bis (air τ ΑΓ ys Cine) ay τοῖσί ybduitionmnl whe ὃν Μ᾿ mT OT Ee ον ταν νὸ ri WET ΞΠΟΣΥΘΟ Ay eoaliransy Ae hes modal. boson ont ἱ i Mor. «30 90 ice Ot} eit) ἔμ SB Οὐ ΠΣ si ili Oe .* ep dx il Ws . Σ 7 ia 0? J ' 7 ἃ - Ὁ --- στ. Sc “'. « "ὦ a ae ars: ra bas Wala Ὁ 15 ἘΣ ΓΦ. ὦ Works by the same Author. ae ΗΓ Ss EPISTLE TO THE: GALATIANS. A Revised Text, with Introduction, Notes, and Dissertations. FIFTH EDITION. 8vo. 125. a. PAUL'S EPISTLE TO THE PHILIPPIANS. A Revised Text, with Introduction, Notes, and Dissertations. FOURTH EDITION. 8vo. 125. af PAUL'S EPISTLE TO THE COLOSSIANS, AND TO PHILEMON. A Revised Text, with Introductions, Notes, and Dissertations. SECOND EDITION. 8vo. 125. SE CLEMENT OF KROME. THE TWO, EPISTLES TO THE CORINTHIANS. A Revised Text, with Introduction and Notes. 8vo. 8s. 6d. ON A FRESH REVISION OF THE ENGLISH NEW TESTAMENT. | SECOND EDITION, revised. Crown 8vo. 6s. MACMILLAN AND CO., LONDON. Le “at ᾿ " «( ὦ ᾿ λυ; ΓΕΥΎῪ ΠΝ ay 7 Π i) ae ; . ' 7 we Fok OUEOL OO (ith. AED A: ye ιῷ ᾿ NT 11012 01219 1625 re oe Pew | Δὸν etre ak ie ee cal fa oe wr Sis eo 42 Ὧν... & es δ γ " os »» 4 7 Sanit t ey LS, ‘ yeaa i re = i , Srey -. ne ls τ : aye ΠΛΉΝ ἢ “δ ¥ TEAeE κ ΕἾ ἣ δὴ ἢ Sy ἐν SN ; A hose > Ν Νὴ 20) Ω Ny ἰδ ' t Yi i ae * sao τ ay} αὐτῇ ΟΝ Ly Cah Some preg on ot ore or, ee Mote cee ica on