Epistle of Peter to James
Peter to James, the lord and bishop of the holy Church, under the Father of all, through Jesus Christ, wishes peace always.
1 -- Doctrine of Reserve.
1 Knowing, my brother, your eager desire after that which is for the advantage of us all, I beg and beseech you not to communicate to any one of the Gentiles the books of my preachings which I sent to you, nor to any one of our own tribe before trial; but if any one has been proved and found worthy, then to commit them to him, after the manner in which Moses delivered his books to the Seventy who succeeded to his chair.
2 Wherefore also the fruit of that caution appears even till now. For his countrymen keep the same rule of monarchy and polity everywhere, being unable in any way to think otherwise, or to be led out of the way of the much-indicating Scriptures.
3 For, according to the rule delivered to them, they endeavor to correct the discordances of the Scriptures, if any one, haply not knowing the traditions, is confounded at the various utterances of the prophets. Wherefore they charge no one to teach, unless he has first learned how the Scriptures must be used. And thus they have amongst them one God, one law, one hope.
2 -- Misrepresentation of Peter's Doctrine.
1 In order, therefore, that the like may also happen to those among us as to these Seventy, give the books of my preachings to our brethren, with the like mystery of initiation, that they may indoctrinate those who wish to take part in teaching; for if it be not so done, our word of truth will be rent into many opinions.
2 And this I know, not as being a prophet, but as already seeing the beginning of this very evil. For some from among the Gentiles have rejected my legal preaching, attaching themselves to certain lawless and trifling preaching of the man who is my enemy.
3 And these things some have attempted while I am still alive, to transform my words by certain various interpretations, in order to the dissolution of the law; as though I also myself were of such a mind, but did not freely proclaim it, which God forbid! For such a thing were to act in opposition to the law of God which was spoken by Moses, and was borne witness to by our Lord in respect of its eternal continuance; for thus he spoke: "The heavens and the earth shall pass away, but one jot or one tittle shall in no wise pass from the law." And this He has said, that all things might come to pass.
4 But these men, professing, I know not how, to know my mind, undertake to explain my words, which they have heard of me, more intelligently than I who spoke them, telling their catechumens that this is my meaning, which indeed I never thought of. But if, while I am still alive, they dare thus to misrepresent me, how much more will those who shall come after me dare to do so!
3 -- Initiation.
1 Therefore, that no such thing may happen, for this end I have prayed and besought you not to communicate the books of my preaching which I have sent you to any one, whether of our own nation or of another nation, before trial; but if any one, having been tested, has been found worthy, then to hand them over to him, according to the initiation of Moses, by which he delivered his books to the Seventy who succeeded to his chair; in order that thus they may keep the faith, and everywhere deliver the rule of truth, explaining all things after our tradition; lest being themselves dragged down by ignorance, being drawn into error by conjectures after their mind, they bring others into the like pit of destruction.
2 Now the things that seemed good to me, I have fairly pointed out to you; and what seems good to you, do you, my lord, becomingly perform. Farewell.
4 -- An Adjuration Concerning the Receivers of the Book.
1 Therefore James, having read the epistle, sent for the elders; and having read it to them, said:
2 "Our Peter has strictly and becomingly charged us concerning the establishing of the truth, that we should not communicate the books of his preachings, which have been sent to us, to any one at random, but to one who is good and religious, and who wishes to teach, and who is circumcised, and faithful. And these are not all to be committed to him at once; that, if he be found injudicious in the first, the others may not be entrusted to him.
3 "Wherefore let him be proved not less than six years. And then according to the initiation of Moses, he that is to deliver the books should bring him to a river or a fountain, which is living water, where the regeneration of the righteous takes place, and should make him, not swear -- for that is not lawful -- but to stand by the water and adjure, as we ourselves, when we were regenerated, were made to do for the sake of not sinning.
4 "And let him say: 'I take to witness heaven, earth, water, in which all things are comprehended, and in addition to all these, that, air also which pervades all things, and without which I cannot breathe, that I shall always be obedient to him who gives me the books of the preachings; and those same books which he may give me, I shall not communicate to any one in any way, either by writing them, or giving them in writing, or giving them to a writer, either myself or by another, or through any other initiation, or trick, or method, or by keeping them carelessly, or placing them before any one, or granting him permission to see them, or in any way or manner whatsoever communicating them to another; unless I shall ascertain one to be worthy, as I myself have been judged, or even more so, and that after a probation of not less than six years; but to one who is religious and good, chosen to teach, as I have received them, so I will commit them, doing these things also according to the will of my bishop.
5 "'But otherwise, though he were my son or my brother, or my friend, or otherwise in any way pertaining to me by kindred, if he be unworthy, that I will not vouchsafe the favor to him, as is not meet; and I shall neither be terrified by plot nor mollified by gifts. But if even it should ever seem to me that the books of the preachings given to me are not true, I shall not so communicate them, but shall give them back. And when I go abroad, I shall carry them with me, whatever of them I happen to possess. But if I be not minded to carry them about with me, I shall not suffer them to be in my house, but shall deposit them with my bishop, having the same faith, and setting out from the same persons as myself. But if it befall me to be sick, and in expectation of death, and if I be childless, I shall act in the same manner. But if I die having a son who is not worthy, or not yet capable, I shall act in the same manner. For I shall deposit them with my bishop, in order that if my son, when he grows up, be worthy of the trust, he may give them to him as his father's bequest, according to the terms of this engagement.
6 "'And that I shall thus do, I again call to witness heaven, earth, water, in which all things are enveloped, and in addition to all these, the all-pervading air, without which I cannot breathe, that I shall always be obedient to him who giveth me these books of the preachings, and shall observe in all things as I have engaged, or even something more. To me, therefore, keeping this covenant, there shall be a part with the holy ones; but to me doing anything contrary to what I have covenanted, may the universe be hostile to me, and the all-pervading ether, and the God who is over all, to whom none is superior, than whom none is greater. But if even I should come to the acknowledgment of another God, I now swear by him also, be he or be he not, that I shall not do otherwise. And in addition to all these things, if I shall lie, I shall be accursed living and dying, and shall be punished with everlasting punishment.'
7 "And after this, let him partake of bread and salt with him who commits them to him."
5 -- The Adjuration Accepted.
1 James having thus spoken, the elders were in an agony of terror. Therefore James, perceiving that they were greatly afraid, said:
2 "Hear me, brethren and fellow-servants. If we should give the books to all indiscriminately, and they should be corrupted by any daring men, or be perverted by interpretations, as you have heard that some have already done, it will remain even for those who really seek the truth, always to wander in error. Wherefore it is better that they should be with us, and that we should communicate them with all the fore-mentioned care to those who wish to live piously, and to save others. But if any one, after taking this adjuration, shall act otherwise, he shall with good reason incur eternal punishment. For why should not he who is the cause of the destruction of others not be destroyed himself?"
3 The elders, therefore, being pleased with the sentiments of James exclaimed, "Blessed be He who, as foreseeing all things, has graciously appointed thee as our bishop; "and when they had said this, we all rose up, and prayed to the Father and God of all, to whom be glory for ever. Amen.
Epistle of Clement to James
------------
Clement to James, the lord, and the bishop of bishops, who rules Jerusalem, the holy church of the Hebrews, and the churches everywhere excellently rounded by the providence of God, with the elders and deacons, and the rest of the brethren, peace be always.
1 -- Peter's Martyrdom.
1 Be it known to you, my lord, that Simon, who, for the sake of the true faith, and the most sure foundation of his doctrine, was set apart to be the foundation of the Church, and for this end was by Jesus Himself, with His truthful mouth, named Peter, the first-fruits of our Lord, the first of the apostles; to whom first the Father revealed the Son; whom the Christ, with good reason, blessed; the called, and elect, and associate at table and in the journeyings of Christ; the excellent and approved disciple, who, as being fittest of all, was commanded to enlighten the darker part of the world, namely the West, and was enabled to accomplish it, -- and to what extent do I lengthen my discourse, not wishing to indicate what is sad, which yet of necessity, though reluctantly, I must tell you, -- he himself, by reason of his immense love towards men, having come as far as Rome, clearly and publicly testifying, in opposition to the wicked one who withstood him, that there is to be a good King over all the world, while saving men by his God-inspired doctrine, himself, by violence, exchanged this present existence for life.
2 -- Ordination of Clement.
1 But about that time, when he was about to die, the brethren being assembled together, he suddenly seized my hand, and rose up, and said in presence of the church:
2 "Hear me, brethren and fellow-servants. Since, as I have been taught by the Lord and Teacher Jesus Christ, whose apostle I am, the day of my death is approaching, I lay hands upon this Clement as your bishop; and to him I entrust my chair of discourse, even to him who has journeyed with me from the beginning to the end, and thus has heard all my homilies -- who, in a word, having had a share in all my trials, has been found steadfast in the faith; whom I have found, above all others, pious, philanthropic, pure, learned, chaste, good, upright, large-hearted, and striving generously to bear the ingratitude of some of the catechumens.
3 "Wherefore I communicate to him the power of binding and loosing, so that with respect to everything which he shall ordain in the earth, it shall be decreed in the heavens. For he shall bind what ought to be bound, and loose what ought to be loosed, as knowing the role of the Church. Therefore hear him, as knowing that he who grieves the president of the truth, sins against Christ, and offends the Father of all. Wherefore he shall not live; and therefore it becomes him who presides to hold the place of a physician, and not to cherish the rage of an irrational beast."
3 -- Nolo Episcopari.
1 While he thus spoke, I knelt to him, and entreated him, declining the honor and the authority of the chair. But he answered: "Concerning this matter do not ask me; for it has seemed to me to be good that thus it be, and all the more if you decline it. For this chair has not need of a presumptuous man, ambitious of occupying it, but of one pious in conduct and deeply skilled in the word of God.
2 "But show me a better than yourself, who has traveled more with me, and has heard more of my discourses, and has learned better the regulations of the Church, and I shall not force you to do well against your will. But it will not be in your power to show me your superior; for you are the choice first-fruits of the multitudes saved through me.
3 "However, consider this further, that if you do not undertake the administration of the Church, through fear of the danger of sin, you may be sure that you sin more, when you have it in your power to help the godly, who are, as it were, at sea and in danger, and will not do so, providing only for your own interest, and not for the common advantage of all. But that it behoves you altogether to undertake the danger, while I do not cease to ask it of you for the help of all, you well understand. The sooner, therefore, you consent, so much the sooner will you relieve me from anxiety."
4 -- The Recompense of the Reward.
1 "But I myself also, O Clement, know the griefs and anxieties, and dangers and reproaches, that are appointed you from the uninstructed multitudes; and these you will be able to bear nobly, looking to the great reward of patience bestowed on you by God. But also consider this fairly with me: When has Christ need of your aid? Now, when the wicked one has sworn war against His bride; or in the time to come, when He shall reign victorious, having no need of further help? Is it not evident to any one who has even the least understanding, that it is now?
2 "Therefore with all good-will hasten in the time of the present necessity to do battle on the side of this good King, whose character it is to give great rewards after victory. Therefore take the oversight gladly; and all the more in good time, because you have learned from me the administration of the Church, for the safety of the brethren who have taken refuge with us."
5 -- A Charge.
1 "However, I wish, in the presence of all, to remind you, for the sake of all, of the things belonging to the administration. It becomes you, living without reproach, with the greatest earnestness to shake off all the cares of life, being neither a surety, nor an advocate, nor involved in any other secular business. For Christ does not wish to appoint you either a judge or an arbitrator in business, or negotiator of the secular affairs of the present life, lest, being confined to the present cares of men, you should not have leisure by the word of truth to separate the good among men from the bad.
2 "But let the disciples perform these offices to one another, and not withdraw you from the discourses which are able to save. For as it is wicked for you to undertake secular cares, and to omit the doing of what you have been commanded to do, so it is sin for every layman, if they do not stand by one another even in secular necessities. And if all do not understand to take order that you be without care in respect of the things in which you ought to be, let them learn it from the deacons; that you may have the care of the Church always, in order both to your administering it well, and to your holding forth the words of truth."
6 -- The Duty of a Bishop.
1 "Now, if you were occupied with secular cares, you should deceive both yourself and your hearers. For not being able, on account of occupation, to point out the things that are advantageous, both you should be punished, as not having taught what was profitable, and they, not having learned, should perish by reason of ignorance.
2 "Wherefore do you indeed preside over them without occupation, so as to send forth seasonably the words that are able to save them; and so let them listen to you, knowing that whatever the ambassador of the truth shall bind upon earth is bound also in heaven, and what he shall loose is loosed. But you shall bind what ought to be bound, and loose what ought to be loosed. And these, and such like, are the things that relate to you as president."
7 -- Duties of Presbyters.
1 "And with respect to the presbyters, take these instructions. Above all things, let them join the young betimes in marriage, anticipating the entanglements of youthful lusts. But neither let them neglect the marriage of those who are already old; for lust is vigorous even in some old men.
2 "Lest, therefore, fornication find a place among you, and bring upon you a very pestilence, take precaution, and search, lest at any time the fire of adultery be secretly kindled among you. For adultery is a very terrible thing, even such that it holds the second place in respect of punishment, the first being assigned to those who are in error, even although they be chaste.
3 "Wherefore do you, as elders of the Church, exercise the spouse of Christ to chastity (by the spouse I mean the body of the Church); for if she be apprehended to be chaste by her royal Bridegroom, she shall obtain the greatest honor; and you, as wedding guests, shall receive great commendation. But if she be caught having sinned, she herself indeed shall be cast out; and you shall suffer punishment, if at any time her sin has been through your negligence."
8 -- "Do Good Unto All."
1 "Wherefore above all things be careful about chastity; for fornication has been marked out as a bitter thing in the estimation of God. But there are many forms of fornication, as also Clement himself will explain to you.
2 "The first is adultery, that a man should not enjoy his own wife alone, or a woman not enjoy her own husband alone. If any one be chaste, he is able also to be philanthropic, on account of which he shall obtain eternal mercy. For as adultery is a great evil, so philanthropy is the greatest good.
3 "Wherefore love all your brethren with grave and compassionate eyes, performing to orphans the part of parents, to widows that of husbands, affording them sustenance with all kindliness, arranging marriages for those who are in their prime, and for those who are without a profession, the means of necessary support through employment; giving work to the artificer, and alms to the incapable."
9 -- "Let Brotherly Love Continue."
1 "But I know that ye will do these things if you fix love into your minds; and for its entrance there is one only fit means, viz., the common partaking of food. Wherefore see to it that ye be frequently one another's guests, as ye are able, that you may not fail of it. For it is the cause of well-doing, and well-doing of salvation.
2 "Therefore all of you present your provisions in common to all your brethren in God, knowing that, giving temporal things, you shall receive eternal things. Much more feed the hungry, and give drink to the thirsty, and clothing to the naked; visit the sick; showing yourselves to those who are in prison, help them as ye are able, and receive strangers into your houses with all alacrity. However, not to speak in detail, philanthropy will teach you to do everything that is good, as misanthropy suggests ill-doing to those who will not be saved."
10 -- "Whatsoever Things are Honest."
1 "Let the brethren who have causes to be settled not be judged by the secular authorities; but let them by all means be reconciled by the elders of the church, yielding ready obedience to them. Moreover, also, flee avarice, inasmuch as it is able, under pretext of temporal gain, to deprive you of eternal blessings.
2 "Carefully keep your balances, your measures, your weights, and the things belonging to your traffic, just. Be faithful with respect to your trusts.
3 "Moreover, you will persevere in doing these things, and things similar to these, until the end, if you have in your hearts an ineradicable remembrance of the judgment that is from God. For who would sin, being persuaded that at the end of life there is a judgment appointed of the righteous God, who only now is long-suffering and good, that the good may in future enjoy for ever unspeakable blessings; but the sinners being found as evil, shall obtain an eternity of unspeakable punishment. And, indeed, that these things are so, it would be reasonable to doubt, were it not that the Prophet of the truth has said and sworn that it shall be."
11 -- Doubts to Be Satisfied.
1 "Wherefore, being disciples of the true Prophet, laying aside double-mindedness, from which comes ill-doing, eagerly undertake well-doing. But if any of you doubt concerning the things which I have said are to be, let him confess it without shame, if he cares for his own soul, and he shall be satisfied by the president. But if he has believed rightly, let his conversation be with confidence, as fleeing from the great fire of condemnation, and entering into the eternal good kingdom of God."
12 -- Duties of Deacons.
1 "Moreover let the deacons of the church, going about with intelligence, be as eyes to the bishop, carefully inquiring into the doings of each member of the church, ascertaining who is about to sin, in order that, being arrested with admonition by the president, he may haply not accomplish the sin.
2 "Let them check the disorderly, that they may not desist from assembling to hear the discourses, so that they may be able to counteract by the word of truth those anxieties that fall upon the heart from every side, by means of worldly casualties and evil communications; for if they long remain fallow, they become fuel for the fire.
3 "And let them learn who are suffering under bodily disease, and let them bring them to the notice of the multitude who do not know of them, that they may visit them, and supply their wants according to the judgment of the president. Yea, though they do this without his knowledge, they do nothing amiss. These things, then, and things like to these, let the deacons attend to."
13 -- Duties of Catechists.
1 "Let the catechists instruct, being first instructed; for it is a work relating to the souls of men. For the teacher of the word must accommodate himself to the various judgments of the learners. The catechists must therefore be learned, and unblameable, of much experience, and approved, as you will know that Clement is, who is to be your instructor after me. For it were too much for me now to go into details. However, if ye be of one mind, you shall be able to reach the haven of rest, where is the peaceful city of the great King."
14 -- The Vessel of the Church.
1 "For the whole business of the Church is like unto a great ship, bearing through a violent storm men who are of many places, and who desire to inhabit the city of the good kingdom. Let, therefore, God be your ship-master; and let the pilot be likened to Christ, the mate to the bishop, and the sailors to the deacons, the midshipmen to the catechists, the multitude of the brethren to the passengers, the world to the sea; the foul winds to temptations, persecutions, and dangers; and all manner of afflictions to the waves; the land winds and their squalls to the discourses of deceivers and false prophets; the promontories and rugged rocks to the judges in high places threatening terrible things; the meetings of two seas, and the wild places, to unreasonable men and those who doubt of the promises of truth.
2 "Let hypocrites be regarded as like to pirates. Moreover, account the strong whirlpool, and the Tartarean Charybdis, and murderous wrecks, and deadly founderings, to be nought but sins. In order, therefore, that, sailing with a fair wind, you may safely reach the haven of the hoped-for city, pray so as to be heard. But prayers become audible by good deeds."
15 -- Incidents of the Voyage.
1 "Let therefore the passengers remain quiet, sitting in their own places, lest by disorder they occasion rolling or careening. Let the midshipmen give heed to the fare. Let the deacons neglect nothing with which they are entrusted; let the presbyters, like sailors, studiously arrange what is needful for each one. Let the bishop, as the mate, wakefully ponder the words of the pilot alone. Let Christ, even the Saviour, be loved as the pilot, and alone believed in the matters of which He speaks; and let all pray to God for a prosperous voyage.
2 "Let those sailing expect every tribulation, as traveling over a great and troubled sea, the world: sometimes, indeed, disheartened, persecuted, dispersed, hungry, thirsty, naked, hemmed in; and, again, sometimes united, congregated, at rest; but also sea-sick, giddy, vomiting, that is, confessing sins, like disease-producing bile, -- I mean the sins proceeding from bitterness, and the evils accumulated from disorderly lusts, by the confession of which, as by vomiting, you are relieved of your disease, attaining healthful safety by means of carefulness.
16 -- The Bishop's Labors and Reward.
1 "But know all of you that the bishop labors more than you all; because each of you suffers his own affliction, but he his own and that of every one. Wherefore, O Clement, preside as a helper to every one according to your ability, being careful of the cares of all. Whence I know that in your undertaking the administration, I do not confer, but receive, a favor.
2 "But take courage and bear it generously, as knowing that God will recompense you when you enter the haven of rest, the greatest of blessings, a reward that cannot be taken from you, in proportion as you have undertaken more labor for the safety of all. So that, if many of the brethren should hate you on account of your lofty righteousness, their hatred shall nothing hurt you, but the love of the righteous God shall greatly benefit you. Therefore endeavor to shake off the praise that arises from injustice, and to attain the profitable praise that is from Christ on account of righteous administration."
17 -- The People's Duties.
1 Having said this, and more than this, he looked again upon the multitude, and said: "And you also, my beloved brethren and fellow-servants, be subject to the president of the truth in all things, knowing this, that he who grieves him has not received Christ, with whose chair he has been entrusted; and he who has not received Christ shall be regarded as having despised the Father; wherefore he shall be cast out of the good kingdom.
2 "On this account, endeavor to come to all the assemblies, lest as deserters you incur the charge of sin through the disheartening of your captain. Wherefore all of you think before all else of the things that relate to him, knowing this, that the wicked one, being the more hostile on account of every one of you, wars against him alone. Do you therefore strive to live in affection towards him, and in kindliness towards one another, and to obey him, in order that both he may he comforted and you may be saved."
18 -- "As a Heathen Man and a Publican."
1 "But some things also you ought of yourselves to consider, on account of his not being able to speak openly by reason of the plots. Such as: if he be hostile to any one, do not wait for his speaking; and do not take part with that man, but prudently follow the bishop's will, being enemies to those to whom he is an enemy, and not conversing with those with whom he does not converse, in order that every one, desiring to have you all as his friends, may be reconciled to him and be saved, listening to his discourse.
2 "But if any one remain a friend of those to whom he is an enemy, and speak to those with whom he does not converse, he also himself is one of those who would waste the church. For, being with you in body, but not with you in judgment, he is against you; and is much worse than the open enemies from without, since with seeming friendship he disperses those who are within."
19 -- Installation of Clement.
1 Having thus spoken, he laid his hands upon me in the presence of all, and compelled me to sit in his own chair. And when I was seated, he immediately said to me: "I entreat you, in the presence of all the brethren here, that whensoever I depart from this life, as depart I must, you send to James the brother of the Lord a brief account of your reasonings from your boyhood, and how from the beginning until now you have journeyed with me, hearing the discourses preached by me in every city, and seeing my deeds. And then at the end you will not fail to inform him of the manner of my death, as I said before.
2 "For that event will not grieve him very much, when he knows that I piously went through what it behoved me to suffer. And he will get the greatest comfort when he learns, that not an unlearned man, or one ignorant of life-giving words, or not knowing the rule of the Church, shall be entrusted with the chair of the teacher after me. For the discourse of a deceiver destroys the souls of the multitudes who hear."
20 -- Clement's Obedience.
1 Whence I, my lord James, having promised as I was ordered, have not failed to write in books by chapters the greater part of his discourses in every city, which have been already written to you, and sent by himself, as for a token; and thus I dispatched them to you, inscribing them "Clement's Epitome of the Popular Sermons of Peter." However, I shall begin to set them forth, as I was ordered.
Clement to James, the lord, and the bishop of bishops, who rules Jerusalem, the holy church of the Hebrews, and the churches everywhere excellently rounded by the providence of God, with the elders and deacons, and the rest of the brethren, peace be always.
1 -- Peter's Martyrdom.
1 Be it known to you, my lord, that Simon, who, for the sake of the true faith, and the most sure foundation of his doctrine, was set apart to be the foundation of the Church, and for this end was by Jesus Himself, with His truthful mouth, named Peter, the first-fruits of our Lord, the first of the apostles; to whom first the Father revealed the Son; whom the Christ, with good reason, blessed; the called, and elect, and associate at table and in the journeyings of Christ; the excellent and approved disciple, who, as being fittest of all, was commanded to enlighten the darker part of the world, namely the West, and was enabled to accomplish it, -- and to what extent do I lengthen my discourse, not wishing to indicate what is sad, which yet of necessity, though reluctantly, I must tell you, -- he himself, by reason of his immense love towards men, having come as far as Rome, clearly and publicly testifying, in opposition to the wicked one who withstood him, that there is to be a good King over all the world, while saving men by his God-inspired doctrine, himself, by violence, exchanged this present existence for life.
2 -- Ordination of Clement.
1 But about that time, when he was about to die, the brethren being assembled together, he suddenly seized my hand, and rose up, and said in presence of the church:
2 "Hear me, brethren and fellow-servants. Since, as I have been taught by the Lord and Teacher Jesus Christ, whose apostle I am, the day of my death is approaching, I lay hands upon this Clement as your bishop; and to him I entrust my chair of discourse, even to him who has journeyed with me from the beginning to the end, and thus has heard all my homilies -- who, in a word, having had a share in all my trials, has been found steadfast in the faith; whom I have found, above all others, pious, philanthropic, pure, learned, chaste, good, upright, large-hearted, and striving generously to bear the ingratitude of some of the catechumens.
3 "Wherefore I communicate to him the power of binding and loosing, so that with respect to everything which he shall ordain in the earth, it shall be decreed in the heavens. For he shall bind what ought to be bound, and loose what ought to be loosed, as knowing the role of the Church. Therefore hear him, as knowing that he who grieves the president of the truth, sins against Christ, and offends the Father of all. Wherefore he shall not live; and therefore it becomes him who presides to hold the place of a physician, and not to cherish the rage of an irrational beast."
3 -- Nolo Episcopari.
1 While he thus spoke, I knelt to him, and entreated him, declining the honor and the authority of the chair. But he answered: "Concerning this matter do not ask me; for it has seemed to me to be good that thus it be, and all the more if you decline it. For this chair has not need of a presumptuous man, ambitious of occupying it, but of one pious in conduct and deeply skilled in the word of God.
2 "But show me a better than yourself, who has traveled more with me, and has heard more of my discourses, and has learned better the regulations of the Church, and I shall not force you to do well against your will. But it will not be in your power to show me your superior; for you are the choice first-fruits of the multitudes saved through me.
3 "However, consider this further, that if you do not undertake the administration of the Church, through fear of the danger of sin, you may be sure that you sin more, when you have it in your power to help the godly, who are, as it were, at sea and in danger, and will not do so, providing only for your own interest, and not for the common advantage of all. But that it behoves you altogether to undertake the danger, while I do not cease to ask it of you for the help of all, you well understand. The sooner, therefore, you consent, so much the sooner will you relieve me from anxiety."
4 -- The Recompense of the Reward.
1 "But I myself also, O Clement, know the griefs and anxieties, and dangers and reproaches, that are appointed you from the uninstructed multitudes; and these you will be able to bear nobly, looking to the great reward of patience bestowed on you by God. But also consider this fairly with me: When has Christ need of your aid? Now, when the wicked one has sworn war against His bride; or in the time to come, when He shall reign victorious, having no need of further help? Is it not evident to any one who has even the least understanding, that it is now?
2 "Therefore with all good-will hasten in the time of the present necessity to do battle on the side of this good King, whose character it is to give great rewards after victory. Therefore take the oversight gladly; and all the more in good time, because you have learned from me the administration of the Church, for the safety of the brethren who have taken refuge with us."
5 -- A Charge.
1 "However, I wish, in the presence of all, to remind you, for the sake of all, of the things belonging to the administration. It becomes you, living without reproach, with the greatest earnestness to shake off all the cares of life, being neither a surety, nor an advocate, nor involved in any other secular business. For Christ does not wish to appoint you either a judge or an arbitrator in business, or negotiator of the secular affairs of the present life, lest, being confined to the present cares of men, you should not have leisure by the word of truth to separate the good among men from the bad.
2 "But let the disciples perform these offices to one another, and not withdraw you from the discourses which are able to save. For as it is wicked for you to undertake secular cares, and to omit the doing of what you have been commanded to do, so it is sin for every layman, if they do not stand by one another even in secular necessities. And if all do not understand to take order that you be without care in respect of the things in which you ought to be, let them learn it from the deacons; that you may have the care of the Church always, in order both to your administering it well, and to your holding forth the words of truth."
6 -- The Duty of a Bishop.
1 "Now, if you were occupied with secular cares, you should deceive both yourself and your hearers. For not being able, on account of occupation, to point out the things that are advantageous, both you should be punished, as not having taught what was profitable, and they, not having learned, should perish by reason of ignorance.
2 "Wherefore do you indeed preside over them without occupation, so as to send forth seasonably the words that are able to save them; and so let them listen to you, knowing that whatever the ambassador of the truth shall bind upon earth is bound also in heaven, and what he shall loose is loosed. But you shall bind what ought to be bound, and loose what ought to be loosed. And these, and such like, are the things that relate to you as president."
7 -- Duties of Presbyters.
1 "And with respect to the presbyters, take these instructions. Above all things, let them join the young betimes in marriage, anticipating the entanglements of youthful lusts. But neither let them neglect the marriage of those who are already old; for lust is vigorous even in some old men.
2 "Lest, therefore, fornication find a place among you, and bring upon you a very pestilence, take precaution, and search, lest at any time the fire of adultery be secretly kindled among you. For adultery is a very terrible thing, even such that it holds the second place in respect of punishment, the first being assigned to those who are in error, even although they be chaste.
3 "Wherefore do you, as elders of the Church, exercise the spouse of Christ to chastity (by the spouse I mean the body of the Church); for if she be apprehended to be chaste by her royal Bridegroom, she shall obtain the greatest honor; and you, as wedding guests, shall receive great commendation. But if she be caught having sinned, she herself indeed shall be cast out; and you shall suffer punishment, if at any time her sin has been through your negligence."
8 -- "Do Good Unto All."
1 "Wherefore above all things be careful about chastity; for fornication has been marked out as a bitter thing in the estimation of God. But there are many forms of fornication, as also Clement himself will explain to you.
2 "The first is adultery, that a man should not enjoy his own wife alone, or a woman not enjoy her own husband alone. If any one be chaste, he is able also to be philanthropic, on account of which he shall obtain eternal mercy. For as adultery is a great evil, so philanthropy is the greatest good.
3 "Wherefore love all your brethren with grave and compassionate eyes, performing to orphans the part of parents, to widows that of husbands, affording them sustenance with all kindliness, arranging marriages for those who are in their prime, and for those who are without a profession, the means of necessary support through employment; giving work to the artificer, and alms to the incapable."
9 -- "Let Brotherly Love Continue."
1 "But I know that ye will do these things if you fix love into your minds; and for its entrance there is one only fit means, viz., the common partaking of food. Wherefore see to it that ye be frequently one another's guests, as ye are able, that you may not fail of it. For it is the cause of well-doing, and well-doing of salvation.
2 "Therefore all of you present your provisions in common to all your brethren in God, knowing that, giving temporal things, you shall receive eternal things. Much more feed the hungry, and give drink to the thirsty, and clothing to the naked; visit the sick; showing yourselves to those who are in prison, help them as ye are able, and receive strangers into your houses with all alacrity. However, not to speak in detail, philanthropy will teach you to do everything that is good, as misanthropy suggests ill-doing to those who will not be saved."
10 -- "Whatsoever Things are Honest."
1 "Let the brethren who have causes to be settled not be judged by the secular authorities; but let them by all means be reconciled by the elders of the church, yielding ready obedience to them. Moreover, also, flee avarice, inasmuch as it is able, under pretext of temporal gain, to deprive you of eternal blessings.
2 "Carefully keep your balances, your measures, your weights, and the things belonging to your traffic, just. Be faithful with respect to your trusts.
3 "Moreover, you will persevere in doing these things, and things similar to these, until the end, if you have in your hearts an ineradicable remembrance of the judgment that is from God. For who would sin, being persuaded that at the end of life there is a judgment appointed of the righteous God, who only now is long-suffering and good, that the good may in future enjoy for ever unspeakable blessings; but the sinners being found as evil, shall obtain an eternity of unspeakable punishment. And, indeed, that these things are so, it would be reasonable to doubt, were it not that the Prophet of the truth has said and sworn that it shall be."
11 -- Doubts to Be Satisfied.
1 "Wherefore, being disciples of the true Prophet, laying aside double-mindedness, from which comes ill-doing, eagerly undertake well-doing. But if any of you doubt concerning the things which I have said are to be, let him confess it without shame, if he cares for his own soul, and he shall be satisfied by the president. But if he has believed rightly, let his conversation be with confidence, as fleeing from the great fire of condemnation, and entering into the eternal good kingdom of God."
12 -- Duties of Deacons.
1 "Moreover let the deacons of the church, going about with intelligence, be as eyes to the bishop, carefully inquiring into the doings of each member of the church, ascertaining who is about to sin, in order that, being arrested with admonition by the president, he may haply not accomplish the sin.
2 "Let them check the disorderly, that they may not desist from assembling to hear the discourses, so that they may be able to counteract by the word of truth those anxieties that fall upon the heart from every side, by means of worldly casualties and evil communications; for if they long remain fallow, they become fuel for the fire.
3 "And let them learn who are suffering under bodily disease, and let them bring them to the notice of the multitude who do not know of them, that they may visit them, and supply their wants according to the judgment of the president. Yea, though they do this without his knowledge, they do nothing amiss. These things, then, and things like to these, let the deacons attend to."
13 -- Duties of Catechists.
1 "Let the catechists instruct, being first instructed; for it is a work relating to the souls of men. For the teacher of the word must accommodate himself to the various judgments of the learners. The catechists must therefore be learned, and unblameable, of much experience, and approved, as you will know that Clement is, who is to be your instructor after me. For it were too much for me now to go into details. However, if ye be of one mind, you shall be able to reach the haven of rest, where is the peaceful city of the great King."
14 -- The Vessel of the Church.
1 "For the whole business of the Church is like unto a great ship, bearing through a violent storm men who are of many places, and who desire to inhabit the city of the good kingdom. Let, therefore, God be your ship-master; and let the pilot be likened to Christ, the mate to the bishop, and the sailors to the deacons, the midshipmen to the catechists, the multitude of the brethren to the passengers, the world to the sea; the foul winds to temptations, persecutions, and dangers; and all manner of afflictions to the waves; the land winds and their squalls to the discourses of deceivers and false prophets; the promontories and rugged rocks to the judges in high places threatening terrible things; the meetings of two seas, and the wild places, to unreasonable men and those who doubt of the promises of truth.
2 "Let hypocrites be regarded as like to pirates. Moreover, account the strong whirlpool, and the Tartarean Charybdis, and murderous wrecks, and deadly founderings, to be nought but sins. In order, therefore, that, sailing with a fair wind, you may safely reach the haven of the hoped-for city, pray so as to be heard. But prayers become audible by good deeds."
15 -- Incidents of the Voyage.
1 "Let therefore the passengers remain quiet, sitting in their own places, lest by disorder they occasion rolling or careening. Let the midshipmen give heed to the fare. Let the deacons neglect nothing with which they are entrusted; let the presbyters, like sailors, studiously arrange what is needful for each one. Let the bishop, as the mate, wakefully ponder the words of the pilot alone. Let Christ, even the Saviour, be loved as the pilot, and alone believed in the matters of which He speaks; and let all pray to God for a prosperous voyage.
2 "Let those sailing expect every tribulation, as traveling over a great and troubled sea, the world: sometimes, indeed, disheartened, persecuted, dispersed, hungry, thirsty, naked, hemmed in; and, again, sometimes united, congregated, at rest; but also sea-sick, giddy, vomiting, that is, confessing sins, like disease-producing bile, -- I mean the sins proceeding from bitterness, and the evils accumulated from disorderly lusts, by the confession of which, as by vomiting, you are relieved of your disease, attaining healthful safety by means of carefulness.
16 -- The Bishop's Labors and Reward.
1 "But know all of you that the bishop labors more than you all; because each of you suffers his own affliction, but he his own and that of every one. Wherefore, O Clement, preside as a helper to every one according to your ability, being careful of the cares of all. Whence I know that in your undertaking the administration, I do not confer, but receive, a favor.
2 "But take courage and bear it generously, as knowing that God will recompense you when you enter the haven of rest, the greatest of blessings, a reward that cannot be taken from you, in proportion as you have undertaken more labor for the safety of all. So that, if many of the brethren should hate you on account of your lofty righteousness, their hatred shall nothing hurt you, but the love of the righteous God shall greatly benefit you. Therefore endeavor to shake off the praise that arises from injustice, and to attain the profitable praise that is from Christ on account of righteous administration."
17 -- The People's Duties.
1 Having said this, and more than this, he looked again upon the multitude, and said: "And you also, my beloved brethren and fellow-servants, be subject to the president of the truth in all things, knowing this, that he who grieves him has not received Christ, with whose chair he has been entrusted; and he who has not received Christ shall be regarded as having despised the Father; wherefore he shall be cast out of the good kingdom.
2 "On this account, endeavor to come to all the assemblies, lest as deserters you incur the charge of sin through the disheartening of your captain. Wherefore all of you think before all else of the things that relate to him, knowing this, that the wicked one, being the more hostile on account of every one of you, wars against him alone. Do you therefore strive to live in affection towards him, and in kindliness towards one another, and to obey him, in order that both he may he comforted and you may be saved."
18 -- "As a Heathen Man and a Publican."
1 "But some things also you ought of yourselves to consider, on account of his not being able to speak openly by reason of the plots. Such as: if he be hostile to any one, do not wait for his speaking; and do not take part with that man, but prudently follow the bishop's will, being enemies to those to whom he is an enemy, and not conversing with those with whom he does not converse, in order that every one, desiring to have you all as his friends, may be reconciled to him and be saved, listening to his discourse.
2 "But if any one remain a friend of those to whom he is an enemy, and speak to those with whom he does not converse, he also himself is one of those who would waste the church. For, being with you in body, but not with you in judgment, he is against you; and is much worse than the open enemies from without, since with seeming friendship he disperses those who are within."
19 -- Installation of Clement.
1 Having thus spoken, he laid his hands upon me in the presence of all, and compelled me to sit in his own chair. And when I was seated, he immediately said to me: "I entreat you, in the presence of all the brethren here, that whensoever I depart from this life, as depart I must, you send to James the brother of the Lord a brief account of your reasonings from your boyhood, and how from the beginning until now you have journeyed with me, hearing the discourses preached by me in every city, and seeing my deeds. And then at the end you will not fail to inform him of the manner of my death, as I said before.
2 "For that event will not grieve him very much, when he knows that I piously went through what it behoved me to suffer. And he will get the greatest comfort when he learns, that not an unlearned man, or one ignorant of life-giving words, or not knowing the rule of the Church, shall be entrusted with the chair of the teacher after me. For the discourse of a deceiver destroys the souls of the multitudes who hear."
20 -- Clement's Obedience.
1 Whence I, my lord James, having promised as I was ordered, have not failed to write in books by chapters the greater part of his discourses in every city, which have been already written to you, and sent by himself, as for a token; and thus I dispatched them to you, inscribing them "Clement's Epitome of the Popular Sermons of Peter." However, I shall begin to set them forth, as I was ordered.
The Two Epistles of Clement On Virginity
THE FIRST EPISTLE of CLEMENT ON VIRGINITY
CHAPTER I.
The Salutation.
To those who love and cherish their life which is in Christ through God the Father, and obey the truth of God in hope of eternal life; to those who bear affection towards their brethren and towards their neighbors in the love of God; to the blessed brother virgins, who devote themselves to preserve virginity "for the sake of the kingdom of heaven;" and to the holy sister virgins who are in God: peace.
~~~
CHAPTER II.
For True Virginity Perfect Virtue is Necessary.
Of all virgins of either sex who have truly resolved to preserve virginity for the sake of the kingdom of heaven — of each and every one of them it is required that he be worthy of the kingdom of heaven in every thing. For not by eloquence or renown, by station or descent, or by beauty or strength, or by length of life, is the kingdom of heaven obtained; but it is obtained by the power of faith, when a man exhibits the works of faith. For whosoever is truly righteous, his works testify concerning his faith, that he is truly a believer, with a faith which is great, a faith which is perfect, a faith which is in God, a faith which shines in good works, that the Father of all may be glorified through Christ. Now, those who are truly virgins for the sake of God give heed to Him who hath said, "Let not righteousness and faith fail thee; bind them on thy neck, and thou shalt find favour for thyself; and devise thou good things before God and before men." "The paths," therefore, "of the righteous shine as the light, and the light of them advances until the day is perfect." For the beams of their light illumine the whole creation even now by good works, as those who are truly "the light of the world," giving light to "those who sit in darkness," that they may arise and go forth from the darkness by the light of the good works of the fear of God, "that they may see our good works and glorify our Father who is in heaven." For it is required of the man of God, that in all his words and works he be perfect, and that in his life he be adorned with all exemplary and well-ordered behavior and do all his deeds in righteousness, as a man of God.
~~~
CHAPTER III.
True Virgins Prove Themselves Such by Self-Denial, as Does the True Believer by Good Works.
For virgins are a beautiful pattern to believers, and to those who shall believe. The name alone, indeed, without works, does not introduce into the kingdom of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, whilst he is not such in works, he cannot possibly be a believer. "Let no one," therefore, "lead you astray with the empty words of error." For, merely because a person is called a virgin, if he be destitute of works excellent and comely, and suitable to virginity, he cannot possibly be saved. For our Lord called such virginity as that "foolish," as he said in the Gospel; and because it had neither oil nor light, it was left outside of the kingdom of heaven, and was shut out from the joy of the bridegroom, and was reckoned with His enemies. For such persons as these "have the appearance only of the fear of God, but the power of it they deny." For they "think with themselves that they are something, whilst they are nothing, and are deceived. But let every one constantly try his works," and know himself; for empty worship does he offer, whosoever he be that makes profession of virginity and sanctity, "and denies its power." For virginity of such a kind is impure, and disowned by all good works. For "every tree whatsoever is known from its fruits." "See that thou understand what I say: God will give thee understanding." For whosoever engages before God to preserve sanctity must be girded with all the holy power of God. And, if with true fear he crucify his body, he for the sake of the fear of God excuses himself from that word in which the Scripture has said: "Be fruitful, and multiply," and shuns all the display, and care, and sensuality, and fascination of this world, and its revelries and its drunkenness, and all its luxury and ease, and withdraws from the entire life of this world, and from its snares, and nets, and hindrances; and, whilst thou walkest upon the earth, be zealous that thy work and thy business be in heaven.
~~~
CHAPTER IV.
Continuation of the Remarks on Self-Denial; Object and Reward of True Virgins.
For he who covets for himself these things so great and excellent, withdraws and severs himself on this account from all the world, that he may go and live a life divine and heavenly, like the holy angels, in work pure and holy, and "in the holiness of the Spirit of God," and that he may serve God Almighty through Jesus Christ for the sake of the kingdom of heaven. On this account he severs himself from all the appetites of the body. And not only does he excuse himself from this command, "Be fruitful, and multiply," but he longs for the "hope promised" and prepared "and laid up in heaven" by God, who has declared with his mouth, and he does not lie, that it is "better than sons and daughters," and that he will give to virgins a notable place in the house of God, which is something "better than sons and daughters," and better than the place of those who have passed a wedded life in sanctity, and whose "bed has not been defiled." For God will give to virgins the kingdom of heaven, as to the holy angels, by reason of this great and noble profession.
~~~
CHAPTER V.
The Irksomeness and Enemies of Virginity.
Thou desirest, then, to be a virgin? Knowest thou what hardship and irksomeness there is in true virginity — that which stands constantly at all seasons before God, and does not withdraw from his service, and "is anxious how it may please its Lord with a holy body, and with its spirit?" Knowest thou what great glory pertains to virginity, and is it for this that thou dost set thyself to practice it? Dost thou really know and understand what it is thou art eager to do? Art thou acquainted with the noble task of holy virginity? Dost thou know how, like a man, to enter "lawfully" upon this contest and "strive" that, in the might of the Holy Spirit, thou choosest this for thyself, that thou mayest be crowned with a crown of light, and that they may lead thee about in triumph through "the Jerusalem above"? If so be, then, that thou longest for all these things, conquer the body, conquer the appetites of the flesh; conquer the world in the Spirit of God; conquer these vain things of time, which pass away and grow old, and decay, and come to an end; conquer the dragon; conquer the lion; conquer the serpent; conquer Satan; — through Jesus Christ, who doth strengthen thee by the hearing of his words and the communion of the Godhead. "Take up thy cross and follow" him who makes thee clean, Jesus Christ thy Lord. Strive to run straight forward and boldly, not with fear, but with courage, relying on the promise of thy Lord, that thou shalt obtain the victor-crown of the "calling on high" through Jesus Christ. For whosoever walks perfect in faith, and not fearing, doth in very deed receive the crown of virginity, which is great in its toil and great in its reward. Dost thou understand and know how honorable a thing is sanctity? Dost thou understand how great and exalted and excellent is the glory of virginity?
~~~
CHAPTER VI.
The Divinity of Virginity.
The womb of a holy virgin carried our Lord Jesus Christ, the Son of God; and the body which our Lord wore, and in which he carried on the conflict in this world, he put on from a holy virgin. From this, therefore, understand the greatness and dignity of virginity. Dost thou wish to be a Christian? Imitate Christ in everything. John, the ambassador, he who came before our Lord, he "than whom there was not a greater among those born of women," the holy messenger of our Lord, was a virgin. Imitate, therefore, the ambassador of our Lord, and be his follower in everything. That John, again, who "reclined on the bosom of our Lord, and whom he greatly loved," — he, too, was a holy virgin. For it was not without reason that our Lord loved him. Paul, also, and Barnabas, and Timothy, with all the others, "whose names are written in the book of life," — these, I say, all cherished and loved virginity, and ran in the contest, and finished their course without blemish, as imitators of Christ, and as sons of the living God. Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a chaste and spotless life. If, therefore, thou desirest to be like these, imitate them with all thy power. For the Scripture has said, "The elders who are among you, honor; and seeing their manner of life and conduct, imitate their faith." And again it saith, "Imitate me, by brethren, as I imitate Christ."
~~~
CHAPTER VII.
The True Virgin.
Those, therefore who imitate Christ, imitate him earnestly. For those who have "put on Christ" in truth, express his likeness in their thoughts, and in their whole life, and in all their behavior: in word, and in deeds, and in patience and fortitude, and in knowledge, and in chastity, and in long-suffering, and in a pure heart, and in faith, and in hope, and in full and perfect love towards God. No virgin, therefore, unless they be in everything as Christ, and as those "who are Christs," can be saved. For every virgin who is in God is holy in her body and in her spirit, and is constant in the service of her Lord, not turning away from it any whither, but waiting upon him always in purity and holiness in the Spirit of God, being "solicitous how she may please her Lord," by living purely and without stain, and solicitous to be pleasing before him in every thing. She who is such does not withdraw from our Lord, but in spirit is ever with her Lord: as it is written, "Be ye holy, as I am holy, saith the Lord."
~~~
CHAPTER VIII.
Virgins, by the Laying Aside of All Carnal Affection, are Imitators of God.
For, if a man be only in name called holy, he is not holy; but he must be holy in everything: in his body and in his spirit. And those who are virgins rejoice at all times in becoming like God and His Christ, and are imitators of them. For in those that are such there is not "the mind of the flesh." In those who are truly believers, and in whom the Spirit of Christ dwells — in them "the mind of the flesh" cannot be: which is fornication, uncleanness, wantonness, the worship of idols, sorcery; enmity, jealousy, rivalry, wrath, disputes, dissensions, ill-will; drunkenness, revelry; buffoonery, foolish talking, boisterous laughter; back-biting, insinuations; bitterness, rage; clamor, abuse, insolence of speech; malice, inventing of evil, falsehood; much talking, empty words, threatenings, gnashing of teeth, readiness to accuse, wranglings, disdainings, blows; perversions of the right, laxness in judgment; haughtiness, arrogance, ostentation, pompousness, boasting of family, of beauty, of position, of wealth, of an arm of flesh; quarrelsomeness, injustice, eagerness for victory; hatred, anger, envy, perfidy, retaliation; debauchery, gluttony, "over-reaching (which is idolatry)," "the love of money (which is the root of all evils);" love of display, vainglory, love of rule, assumption, pride (which is called death, and which "God fights against"). Every man with whom are these and such like things — every such man is of the flesh. For, "he that is born of the flesh is flesh; and he that is of the earth speaketh of the earth," and his thoughts are of the earth. And "the mind of the flesh is enmity towards God. For it does not submit itself to the law of God; for it cannot do so," because it is in the flesh, "in which dwells no good," because the Spirit of God is not in it . For this cause justly does the Scripture say regarding such a generation as this: "My Spirit shall not dwell in men for ever, because they are flesh." "Whosoever, therefore, has not the Spirit of God in him, is none of his:" as it is written, "The Spirit of God departed from Saul, and an evil spirit troubled him, which was sent upon him from God."
~~~
CHAPTER IX.
Continuation of the Subject of Mortification; Dignity of Persons Consecrated to God.
He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify the deeds of the body and live unto God, "treading down and subjugating the body and keeping it under; so that, while preaching to others" he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that he may "not be cast away," but may be approved before God and before men. For in "the man who is of God," with him I say there is nothing of the mind of the flesh; and especially in virgins of either sex; but the fruits of all of them are "the fruits of the Spirit" and of life, and they are truly the city of God, and the houses and temples in which God abides and dwells, and among which he walks, as in the holy city of heaven. For in this "do ye appear to the world as lights, in that ye give heed to the word of life," and thus ye are in truth the praise, and the boast, and crown of rejoicing, and the delight of good servants in our Lord Jesus Christ. For all who see you will "acknowledge that ye are the seed which the Lord hath blessed;" in very deed a seed honorable and holy, and "a priestly kingdom, a holy people, the people of the inheritance," the heirs of the promises of God; of things which do not decay, nor wither; of "that which eye hath not seen, and ear hath not heard, and which hath not come up into the heart of man; of that which God hath prepared for those who love him and keep his commandments.
~~~
CHAPTER X.
Denunciation of Dangerous and Scandalous Association with Maidens.
Now, we are persuaded of you, my brethren, that your thoughts are occupied about those things which are requisite for your salvation. But we speak thus in consequence of the evil rumors and reports concerning shameless men, who, under pretext of the fear of God, have their dwelling with maidens, and so, expose themselves to danger, and walk with them along the road and in solitary places alone — a course which is full of dangers, and full of stumbling-blocks and snares and pitfalls; nor is it in any respect right for Christians and those who fear God so to conduct themselves. Others, too, eat and drink with them at entertainments allowing themselves in loose behavior and much uncleanness — such as ought not to be among believers, and especially among those who have chosen for themselves a life of virginity. Others, again, meet together for vain and trifling conversation and merriment, and that they may speak evil of one another; and they hunt up tales against one another, and are idle: persons with whom we do not allow you even to eat bread. Then, others gad about among the houses of virgin brethren or sisters, on pretence of visiting them, or reading the Scriptures to them, or exorcising them. Forasmuch as they are idle and do no work, they pry into those things which ought not to be inquired into, and by means of plausible words make merchandise of the name of Christ. These are men from whom the divine apostle kept aloof, because of the multitude of their evil deeds; as it is written: "Thorns sprout in the hands of the idle;" and, "The ways of the idle are full of thorns."
~~~
CHAPTER XI.
Perniciousness of Idleness; Warning Against Empty Longing to Be Teachers, Advice About Teaching and the Use of Divine Gifts.
Such are the ways of all those who do not work, but go hunting for tales, and think to themselves that this is profitable and righteous. For such persons are like those idle and prating widows "who go about and wander among houses" with their prating, and hunt for idle tales, and carry them from house to house with much exaggeration, without fear of God. And besides all this, in their barefacedness, under pretense of teaching, they set forth a variety of doctrines. And would that they taught the doctrines of truth! But it is this which is so disquieting that they understand not what they mean, and assert that which is not true: because they wish to be teachers, and to display themselves as skilful in speaking; because they traffic in iniquity in the name of Christ — which is not right for the servants of God to do. And they hearken not to that which the Scripture has said: "Let not many be teachers among you, my brethren, and be not all of you prophets." For "he who does not transgress in word is a perfect man, able to keep down and subjugate his whole body." And, "If a man speak, let him speak in the speech of God." And, "If there is in thee understanding, give an answer to thy brother but if not, put thy hand on thy mouth." For, "at one time it is proper to keep silence, and at another time to speak." And again it says "When a man speaks in season, it is honorable to him." And again it says: "Let your speech be seasoned with grace. For it is required of a man to know how to give an answer to every one in his place." For "he that utters whatsoever comes to his mouth, that man produces strife; and he that utters a superfluity of words increases vexation; and he that is hasty with his lips falls into evil. For because of the unruliness of the tongue cometh anger; but the perfect man keeps watch over his tongue, and loves his soul's life." For these are they "who by good words and fair speeches lead astray the hearts of the simple, and, while offering them blessing, lead them astray." Let us, therefore, fear the judgment which awaits teachers. For a severe judgment will those teachers receive "who teach, but do not," and those who take upon them the name of Christ falsely, and say: We teach the truth, and yet go wandering about idly, and exalt themselves, and make their boast "in the mind of the flesh." These, moreover, are like "the blind man who leads the blind man, and they both fall into the ditch." And they will receive judgment, because in their talkativeness and their frivolous teaching, they teach natural wisdom and the "frivolous error of the plausible words of the wisdom of men," "according to the will of the prince of the dominion of the air, and of the spirit which works in those men who will not obey, according to the training of this world, and not according to the doctrine of Christ." But if thou hast received "the word of knowledge, or the word of instruction, or of prophecy," blessed be God, "who helps every man without grudging — that God who gives to every man and does not upbraid him." With the gift, therefore, which thou hast received from our Lord, serve thy spiritual brethren, the prophets, who know that the words which thou speakest are those of our Lord; and declare the gift which thou hast received in the church for edification of the brethren in Christ (for good and excellent are those gifts which help the men of God), if so be that they are truly with thee.
~~~
CHAPTER XII.
Exhortations to Visitations, Adjurations and Healings Among Poor Believers of Various Stations.
Moreover, also, this is comely and useful, that a man "visit orphans and widows", and especially those poor persons who have many children. These things are, without controversy, required of the servants of God, and comely and suitable for them. This also, again, is suitable and right and comely for those who are brethren in Christ, that they should visit those who are harassed by evil spirits, and pray and pronounce adjurations over them, intelligently, offering such prayer as is acceptable before God; not with elegant and numerous words, well prepared and arranged, so that they may appear to men eloquent and of a good memory. Such men are "like a sounding pipe, or a tinkling cymbal;" and they bring no help to those over whom they make their adjurations; but they speak with terrible words, and affright people, but do not act with true faith, according to the teaching of our Lord, who hath said: "This kind goeth not out but by fasting and prayer," offered unceasingly and with earnest mind. And let them holily ask and beg of God, with cheerfulness and all circumspection and purity, without hatred and without malice. In this way let us approach a brother or a sister who is sick, and visit them in a way that is right, without guile, and without covetousness, and without noise, and without talkativeness, and without such behavior as is alien from the fear of God, and without haughtiness, but with the meek and lowly spirit of Christ. Let them, therefore, with fasting and with prayer make their adjurations and not with elegant and well-arranged and fitly-ordered words of learning, but as men who have received the gift of healing from God, confidently, to the glory of God. By your fastings and prayers and perpetual watching, together with your other good works, mortify the works of the flesh by the power of the Holy Spirit. He who acts thus "is a temple of the Holy Spirit of God." Let this man cast out demons, and God will help him. For it is good that a man help those that are sick. Our Lord hath said: "Cast out demons," at the same time commanding many other acts of healing; and, "Freely ye have received, freely give." For such persons as these a goodly recompense is laid up by God, because they serve their brethren with the gifts which have been given them by the Lord. This is also comely and helpful to the servants of God, because they act according to the injunctions of our Lord, who hath said: "I was sick, and ye visited me, and things similar to these." And as the Apostle hath said: "Who is sick, and I am not sick? who is offended, and I am not offended?" But all these things are spoken in reference to the love with which a man should love his neighbor. And in these things let us occupy ourselves, without giving offense, and let us not do anything with partiality or for the shaming of others, but let us love the poor as the servants of God, and especially let us visit them. For this is comely before God and before men, that we should remember the poor, and be lovers of the brethren and of strangers, for the sake of God and for the sake of those who believe in God, as we have learnt from the law and from the prophets, and from our Lord Jesus Christ, concerning the love of the brotherhood and the love of strangers: for ye know the words which have been spoken concerning the love of the brotherhood and the love of strangers; powerfully are the words spoken to all those who do them.
~~~
CHAPTER XIII.
Continuation of the Subject of Mortification; Dignity of Persons Consecrated to God.
Beloved brethren! that a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbor. And moreover, again, it is suitable and comely that all those who work the works of the Lord, should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that he would send forth workmen into the harvest; such workmen as "shall skillfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" workmen who "work not for the food that perisheth, but of that food which abideth unto life eternal;" workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" not workmen who practice iniquity and wickedness and fraud; not "crafty workmen;" not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."
Let us, therefore, contemplate and imitate the faithful who have conducted themselves well in the Lord, as is becoming and suitable to our calling and profession. Thus let us do service before God in justice and righteousness, and without blemish, "occupying ourselves with things good and comely before God and also before me" For this is comely, that God be glorified in us in all things.
THE SECOND EPISTLE of CLEMENT ON VIRGINITY
CHAPTER I.
He Describes the Circumspectness of His Encounters with the Other Sex, and Tells How, in His Journeys, He Acts at Places Where There are Brethren Only.
I would, moreover, have you know, my brethren, of what sort is our conduct in Christ, as well as that of all our brethren, in the various places in which we are. And if so be that you approve it, do ye also conduct yourselves in like manner in the Lord. Now we, if God help us, conduct ourselves thus: with maidens we do not dwell, nor have we anything in common with them; with maidens we do not eat, nor drink; and, where a maiden sleeps, we do not sleep; neither do women wash our feet, nor anoint us; and on no account do we sleep where a maiden sleeps who is unmarried or is a daughter of the covenant: even though she be in some other place, if she be alone, we do not pass the night there. Moreover, if it chance that the time for rest overtake us in a place, whether in the country, or in a village, or in a town, or in a dwelling place, or wheresoever we happen to be, and there are found brethren in that place, we turn in to one who is a brother, and call together there all the brethren, and speak to them words of encouragement, consolation and exhortation. And those among us who are gifted in speaking will speak such words as are earnest, and serious, and chaste, in the fear of God, and exhort them to please God in everything, and abound and go forward in good works, and "be free without anxious care in everything," as is fit and right for the people of God.
~~~
CHAPTER II.
His Behavior in Places Where There Were Christians of Both Sexes.
And if, moreover, it chance that we are distant from our homes and from our neighbors, and the day decline and the eventide overtake us, and the brethren press us, through love of the brotherhood and by reason of their affection for strangers, to stay with them, so that we may watch with them, and they may hear the holy word of God and do it, and be fed with the words of the Lord, so that they may be mindful of them and they set before us bread and water and that which God provides, and we be willing and consent to stay through the night with them; if there be there a holy man, with him we turn in and lodge, and that same brother will provide and prepare whatever is necessary for us; and he himself waits upon us, and he himself washes our feet for us and anoints us with ointment, and he himself gets ready a bed for us, that we may sleep in reliance on God. All these things will that consecrated brother, who is in the place in which we tarry, do in his own person. He will himself serve the brethren, and each one of the brethren who are in the same place will with him minister all those things which are requisite for the brethren. But with us may no female, whether young maiden or married woman, be there at that time; nor she that is aged, nor she that has taken the vow; not even a maid-servant, whether Christian or heathen; but there shall only be men with men. And, if we see it to be requisite to stand and pray for the sake of the women, and to speak words of exhortation and edification, we call together the brethren and all the holy sisters and maidens, and likewise all the other women who are there, inviting them with all modesty and becoming behavior to come and feast on the truth. And those among us who are skilled in speaking speak to them, and exhort them in those words which God has given us. And then we pray, and ask of the peace of one another, the men the men. But the women and the maidens will wrap their hands in their garments; and we also, with circumspection and with all purity, our eyes looking upwards, shall wrap our right hand in our garments. Then we go where God permits us.
~~~
CHAPTER III.
Advice for the Conduct of Celibate Brethren in Places Where There are Only Married Christians.
And if again we chance to come into a place where there is no consecrated brother, but all are married, all those who are there will receive the brother who comes to them, and minister to him, and care for his wants in everything, assiduously, with good-will. And the brother shall be ministered to by them in the way that is suitable. And the brother will say to the married persons who are in that place: We holy men do not eat or drink with women, nor are we waited on by women or by maidens, nor do women wash our feet for us, nor do women anoint us, nor do women prepare our bed for us, nor do we sleep where women sleep, so that we may be without reproach in everything, lest any one should be offended or stumble at us. And, whilst we observe all these things, "we are without offense to every man." As persons, therefore, "who know the fear of the Lord, we persuade men, and to God we are made manifest."
~~~
CHAPTER IV.
Conduct of the Holy Man Where There are Women Only.
But if we chance to come into a place where there are no Christian men, but all of them are believing women and maidens, and they press us to pass the night there in that place, we call them all together to some place on the right side, and ask them how they do; and according to that which we learn from them, and what we see to be their state of mind, we address them in a suitable manner, as men fearing God. And when they have all assembled and come together, and we see that they are in peace, we address to them words of exhortation in the fear of God, and read the Scripture to them, with purity and in the compressed and weighty words of the fear of God. We do everything as for their edification. And as to those who are married, we speak to them in the Lord in a manner suited to them. And if, moreover, the day decline and the eventide draw on, we select, in order to pass the night there, a woman who is aged and the most chaste of them all; and we speak to her to give us place all to ourselves, where no woman enters, nor maiden. And this old woman herself will bring us a lamp, and whatever is requisite for us she will herself bring us. From love to the brethren, she will bring whatever is requisite for the service of stranger brethren. And she herself, when the time for sleep is come, will depart and go to her house in peace.
~~~
CHAPTER V.
Where There is Only One Woman, the Brother Does Not Make a Stay; How Carefully Stumbling-Blocks Must Be Avoided.
But if, moreover, we chance upon a place, and find there one believing woman only, and no other person be there but she only, we do not stop there, nor pray there, nor read the Scriptures there, but we flee as from before the face of a serpent, and as from before the face of sin. Not that we disdain the believing woman — far be it from us to be so minded towards our brethren in Christ! — but, because she is alone, we are afraid lest any one should make insinuations against us in words of falsehood. For the hearts of men are set and fixed on evil. And, that we may not give a pretext to those who desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this account we must be "on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the profit of many, so that they may be saved." For this does not profit us, that another stumble because of us. Let us, therefore, be studiously on our guard at all times, that we do not smite our brethren and give them to drink of a disquieting conscience through our being to them a stumbling-block. For "if for the sake of meat our brother be made sad, or shocked, or made weak, or caused to stumble, we are not walking in the love of God. For the sake of meat thou causest him to perish for whose sake Christ died." For, in "thus sinning against your brethren and wounding their sickly consciences, ye sin against Christ himself. For, if for the sake of meat my brother is made to stumble," let us who are believers say, "Never will we eat flesh, that we may not make our brother to stumble." These things, moreover, does every one who truly loves God, who truly takes up his cross, and puts on Christ, and loves his neighbor; the man who watches over himself that he be not a stumbling-block to any one, that no one be caused to stumble because of him and die because he is constantly with maidens and lives in the same house with them — a thing which is not right — to the overthrow of those who see and hear. Evil conduct like this is fraught with stumbling and peril, and is near to death. But blessed be that man who is circumspect and fearful in everything for the sake of purity!
~~~
CHAPTER VI.
How Christians Should Behave Themselves Among Heathens.
If, moreover, it chance that we go to a place in which there are no Christians, and it be important for us to stay there a few days, let us be "wise as serpents, and harmless as doves;" and let us "not be as the foolish, but as the wise," in all the self-restraint of the fear of God, that God may be glorified in everything through our Lord Jesus Christ, through our chaste and holy behavior. For, "whether we eat, or drink, or do anything else, let us do it for the glory of God." Let "all those who see us acknowledge that we are a blessed seed," "sons of the living God," in everything — in all our words in shame-fastness, in purity, in humility, forasmuch as we do not copy the heathen in anything, nor are we as believers like other men, but in everything we are estranged from the wicked. And we "do not cast that which is holy before dogs, nor pearls before swine;" but with all possible self-restraint, and with all discretion, and with all fear of God, and with earnestness of mind we praise God. For we do not minister where heathens are drinking and blaspheming in their feasts with words of impurity, because of their wickedness. Therefore do we not sing psalms to the heathens, nor do we read to them the Scriptures, that we may not be like common singers, either those who play on the lyre, or those who sing with the voice, or like soothsayers, as many are, who follow these practices and do these things, that they may sate themselves with a paltry mouthful of bread, and who, for the sake of a sorry cup of wine, go about "singing the songs of the Lord in the strange land" of the heathen, and doing what is not right. Do not so, my brethren; we beseech you, my brethren, let not these deeds be done among you; but put away those who choose thus to behave themselves with infamy and disgrace. It is not proper, my brethren, that these things should be so. But we beseech you, brethren in righteousness, that these things be so done with you as with us, as for a pattern for believers, and for those who shall believe. Let us be of the flock of Christ, in all righteousness, and in all holy and unblemished conduct, behaving ourselves with uprightness and sanctity, as is right for believers, and observing those things which are praiseworthy, and pure, and holy, and honourable, and noble; and do ye set on foot all those things which are profitable. For ye are "our joy, and our crown," and our hope, and our life, "if so be that ye stand in the Lord." So be it!
~~~
CHAPTER VII.
Considering Examples of the Righteous Fathers, as Instructive Patterns.
Let us consider, therefore my brethren, and see how all the righteous fathers conducted themselves during the whole time of their sojourn in this life, and let us search and examine from the law down to the New Testament. For this is both becoming and profitable, that we should know how many men there have been, and who they were, that have perished through women; and who and how many have been the women that have perished through men, by reason of the constancy with which they have associated with one another. And further, also, for the same reason, I will show how many have been the men, and who they were, that lived all their lifetime, and continued even to the close, with one another in the performance of chaste works without blemish. And it is manifest and well-known that this is so.
~~~
CHAPTER VIII.
Joseph and Potiphar's Wife; Of What Kind Love to Females Ought to Be.
There is Joseph, faithful, and intelligent, and wise, and who feared God in everything. Did not a woman conceive an excessive passion for the beauty of this chaste and upright man? And, when he would not yield and consent to gratify her passion and her desire, she cast the righteous man into every kind of distress and torment, even to death, by bearing false witness. But God delivered him from all the evils that came upon him through this wretched woman. Ye see, my brethren, what distresses the constant sight of the person of the Egyptian woman brought upon the righteous man. Therefore, let us not be constantly with women, nor with maidens. For this is not profitable for those who truly wish to "gird up their loins". For it is required that we love the sisters in all purity and chasteness, and with all curbing of thought, in the fear of God, not associating constantly with them, nor finding access to them at every hour.
~~~
CHAPTER IX.
The Lesson of Samson's Fall.
Hast thou not heard concerning Samson the Nazarite, "with whom was the Spirit of God," the man of great strength? This man, who was a Nazarite, and consecrated to God, and who was gifted with strength and might, a woman brought to ruin with her wretched body, and with her vile passion. Art thou, perchance, such a man as he? Know thyself, and know the measure of thy strength. "The married woman catcheth precious souls." Therefore, we do not allow any man whatsoever to sit with a married woman; much less to live in the same house with a maiden who has taken the vow, or to sleep where she sleeps, or to be constantly with her. For this is to be hated and abominated by those who fear God.
~~~
CHAPTER X.
The Lesson of David's Sin; An Admonition to Us Weak Men.
Does not the case of David instruct thee, whom God "found a man after his heart," one faithful, faultless, pious, true? This same man saw the beauty of a woman — I mean of Bathsheba — when he saw her as she was cleansing herself and washing unclothed. This woman the holy man saw, and was thoroughly captivated with desire by the sight of her. See, then, what evils he committed because of a woman, and how this righteous man sinned, and gave command that the husband of this woman would be killed in battle. Ye have seen what wicked schemes he laid and executed, and how, because of his passion for a woman, he perpetrated a murder — he, David, who was called "the anointed of the Lord." Be admonished, O man: for, if such men as these have been brought to ruin through women, what is thy righteousness, or what art thou among the holy, that thou consortest with women and with maidens day and night, with much silliness, without fear of God? Not thus, my brethren, not thus let us conduct ourselves; but let us be mindful of the word which is spoken concerning a woman: "Her hands lay snares, and her heart spreadeth nets; but the just shall escape from her, whilst the wicked falleth into her hands." Therefore let us, who are consecrated, holy, be careful not to live in the same house with females who have taken the vow. For such conduct as this is not becoming nor right for the servants of God.
~~~
CHAPTER XI.
The Lesson from the Incestuous Children of David.
Hast thou not read concerning Amnon and Tamar, the children of David? This Amnon conceived a passion for his sister, and humbled her, and did not spare her, because he longed for her with a shameful passion; and he proved wicked and profligate because of his constant intercourse with her, without the fear of God, and he "wrought uncleanness in Israel." Therefore, it is not proper for us, nor right for us, to associate with sisters, indulging in laughter and looseness; but we ought to behave towards them with all chasteness and purity, and in the fear of the Lord.
~~~
CHAPTER XII.
Solomon's Infatuation Through Women.
Hast thou not read the history of Solomon, the son of David, the man to whom God gave wisdom, and knowledge, and largeness of mind, and riches, and much glory, beyond all men? Yet this same man, through women, came to ruin, and departed from the Lord.
~~~
CHAPTER XIII.
The History of Susanna and the Elders; Showing the Eyes are to be Guarded with Extreme Care.
Hast thou not read, and dost thou not know, concerning those elders who were in the days of Susanna, who, because they were constantly with women, and looking upon the beauty which was another's, fell into the depths of wantonness, and were not able to keep themselves in a mind of chasteness, but were overcome by a depraved disposition, and came suddenly upon the blessed Susanna to corrupt her. But she did not consent to their foul passion, but cried unto God, and God saved her out of the hands of the bad old men. Does it not, therefore, behoove us to tremble and be afraid, forasmuch as these old men — judges and elders of the people of God, — fell from their dignity because of a woman? For they did not keep in mind that which is said: "Look thou not on the beauty which is another's;" and, "The beauty of a woman has destroyed many;" and "With a married woman do not sit;" and that, again, in which it says: "Is there any one that takes fire to his bosom, and does not burn his clothes;" or, "Does a man walk on fire, and his feet are not scorched? So whosoever looketh upon another man's wife is not pure from evil, and whosoever comes near to her shall not escape." And again it says: "Thou shalt not long after the beauty of a woman, lest she take thee captive with her eyelids;" and, "Thou shalt not look upon a maiden, lest thou perish through desire of her;" and, "With a woman that sings beautifully thou shalt not constantly be;" and, "Let him that thinketh he standeth take heed lest he fall."
~~~
CHAPTER XIV.
Examples of Circumspect Behavior From the Prophets.
But see what it says also concerning those holy men, the prophets, and concerning the apostles of our Lord. Let us see whether any one of these holy men was constantly with maidens, or with young married women, or with such widows as the divine apostle declines to receive. Let us consider, in the fear of God, the manner of life of these holy men. Lo! we find it written concerning Moses and Aaron, that they acted and lived in the company of men, who themselves also followed a course of conduct like theirs. And thus did Joshua also, the son of Nun. Woman was there none with them; but they by themselves used holily to minister before God, men with men. And not only so; but they taught the people, that, whensoever the host moved, every tribe should move on apart, and the women with the women apart, and that they should go into the rear behind the host, and the men also apart by their tribes. And, according to the command of the Lord, so did they set out, like a wise people, that there might be no disorder on account of the women when the host moved. With beautiful and well-ordered arrangements did they march without stumbling. For lo! the Scriptures bear testimony to my words: "When the children of Israel had crossed over the Sea of Suth, Moses and the children of Israel sang the praises of the Lord, and said: We will praise the Lord because he is exceedingly to be praised." And, after that Moses ceased from singing praises, then Miriam, the sister of Moses and Aaron, took a timbrel in her hands, and all the women went out after her, and sang praises with her, women with women apart, and men with men apart. Then again, we find that Elisha and Gehazi and the sons of the prophets lived together in the fear of God, and that they had no females living with them. Micah too, and all the prophets likewise, we find to have lived in this manner in the fear of the Lord.
~~~
CHAPTER XV.
The Example of Jesus.
And, not to extend our discourse to too great length, what shall we say concerning our Lord Jesus Christ? Our Lord himself was constantly with his twelve disciples when he had come forth to the world. And not only so; but also, when he was sending them out, he sent them out two and two together, men with men; but women were not sent with them, and neither in the highway nor in the house did they associate with women or with maidens: and thus they pleased God in everything. Also, when our Lord Jesus Christ himself was talking with the woman of Samaria by the well alone, "his disciples came" and found him talking with her, "and wondered that Jesus was standing and talking with a woman." Is he not a rule, such as may not be set aside, and example, and a pattern to all the tribes of men? And not only so; but also, when our Lord was risen from the place of the dead, and Mary came to the place of sepulture, she ran and fell at the feet of our Lord and worshiped him, and would have taken hold of him. But he said to her: "Touch me not; for I am not yet ascended to my Father." Is it not, then, matter for astonishment, that, while our Lord did not allow Mary, the blessed woman, to touch his feet, yet thou livest with them, and art waited on by women and maidens, and sleepest where they sleep, and women wash thy feet for thee, and anoint thee! Alas for this culpable state of mind! Alas for this state of mind which is destitute of fear! Alas for this affrontery and folly, which is without fear of God! Dost thou not judge thine own self? Dost thou not examine thine own self? Dost thou not know thine own self and the measure of thy strength? These things, moreover, are trustworthy, and these things are true and right; and these are rules immutable for those who behave themselves uprightly in our Lord. Many holy women, again, ministered to holy men of their substance, as the Shunammite woman ministered to Elisha; but she did not live with him, but the prophet lived in a house apart. And, when her son died, she wanted to throw herself at the feet of the prophet; but his attendant would not allow her, but restrained her. But Elisha said to his servant: "Let her alone, because her soul is distressed." From these things, then, we ought to understand their manner of life. To Jesus Christ our Lord, women ministered of their substance: but they did not live with him; but chastely, and holily, and unblameably they behaved before the Lord, and finished their course, and received the crown in our Lord God Almighty.
~~~
CHAPTER XVI.
Exhortation to Union and to Obedience; Conclusion.
Therefore, we beseech you, our brethren in our Lord, that these things be observed with you, as with us, and that we may be of the same mind, that we may be one in you and ye may be one in us, and that in everything we may be of one soul and one heart in our Lord. Whosoever knoweth the Lord heareth us; and every one who is not of God heareth not us. He who desires truly to keep sanctity heareth us; and the virgin who truly desires to keep virginity heareth us; but she who does not truly desire to keep virginity doth not hear us. Finally, farewell in our Lord, and rejoice in the Lord, all ye saints. Peace and joy be with you from God the Father through Jesus Christ our Lord. So be it.
CHAPTER I.
The Salutation.
To those who love and cherish their life which is in Christ through God the Father, and obey the truth of God in hope of eternal life; to those who bear affection towards their brethren and towards their neighbors in the love of God; to the blessed brother virgins, who devote themselves to preserve virginity "for the sake of the kingdom of heaven;" and to the holy sister virgins who are in God: peace.
~~~
CHAPTER II.
For True Virginity Perfect Virtue is Necessary.
Of all virgins of either sex who have truly resolved to preserve virginity for the sake of the kingdom of heaven — of each and every one of them it is required that he be worthy of the kingdom of heaven in every thing. For not by eloquence or renown, by station or descent, or by beauty or strength, or by length of life, is the kingdom of heaven obtained; but it is obtained by the power of faith, when a man exhibits the works of faith. For whosoever is truly righteous, his works testify concerning his faith, that he is truly a believer, with a faith which is great, a faith which is perfect, a faith which is in God, a faith which shines in good works, that the Father of all may be glorified through Christ. Now, those who are truly virgins for the sake of God give heed to Him who hath said, "Let not righteousness and faith fail thee; bind them on thy neck, and thou shalt find favour for thyself; and devise thou good things before God and before men." "The paths," therefore, "of the righteous shine as the light, and the light of them advances until the day is perfect." For the beams of their light illumine the whole creation even now by good works, as those who are truly "the light of the world," giving light to "those who sit in darkness," that they may arise and go forth from the darkness by the light of the good works of the fear of God, "that they may see our good works and glorify our Father who is in heaven." For it is required of the man of God, that in all his words and works he be perfect, and that in his life he be adorned with all exemplary and well-ordered behavior and do all his deeds in righteousness, as a man of God.
~~~
CHAPTER III.
True Virgins Prove Themselves Such by Self-Denial, as Does the True Believer by Good Works.
For virgins are a beautiful pattern to believers, and to those who shall believe. The name alone, indeed, without works, does not introduce into the kingdom of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, whilst he is not such in works, he cannot possibly be a believer. "Let no one," therefore, "lead you astray with the empty words of error." For, merely because a person is called a virgin, if he be destitute of works excellent and comely, and suitable to virginity, he cannot possibly be saved. For our Lord called such virginity as that "foolish," as he said in the Gospel; and because it had neither oil nor light, it was left outside of the kingdom of heaven, and was shut out from the joy of the bridegroom, and was reckoned with His enemies. For such persons as these "have the appearance only of the fear of God, but the power of it they deny." For they "think with themselves that they are something, whilst they are nothing, and are deceived. But let every one constantly try his works," and know himself; for empty worship does he offer, whosoever he be that makes profession of virginity and sanctity, "and denies its power." For virginity of such a kind is impure, and disowned by all good works. For "every tree whatsoever is known from its fruits." "See that thou understand what I say: God will give thee understanding." For whosoever engages before God to preserve sanctity must be girded with all the holy power of God. And, if with true fear he crucify his body, he for the sake of the fear of God excuses himself from that word in which the Scripture has said: "Be fruitful, and multiply," and shuns all the display, and care, and sensuality, and fascination of this world, and its revelries and its drunkenness, and all its luxury and ease, and withdraws from the entire life of this world, and from its snares, and nets, and hindrances; and, whilst thou walkest upon the earth, be zealous that thy work and thy business be in heaven.
~~~
CHAPTER IV.
Continuation of the Remarks on Self-Denial; Object and Reward of True Virgins.
For he who covets for himself these things so great and excellent, withdraws and severs himself on this account from all the world, that he may go and live a life divine and heavenly, like the holy angels, in work pure and holy, and "in the holiness of the Spirit of God," and that he may serve God Almighty through Jesus Christ for the sake of the kingdom of heaven. On this account he severs himself from all the appetites of the body. And not only does he excuse himself from this command, "Be fruitful, and multiply," but he longs for the "hope promised" and prepared "and laid up in heaven" by God, who has declared with his mouth, and he does not lie, that it is "better than sons and daughters," and that he will give to virgins a notable place in the house of God, which is something "better than sons and daughters," and better than the place of those who have passed a wedded life in sanctity, and whose "bed has not been defiled." For God will give to virgins the kingdom of heaven, as to the holy angels, by reason of this great and noble profession.
~~~
CHAPTER V.
The Irksomeness and Enemies of Virginity.
Thou desirest, then, to be a virgin? Knowest thou what hardship and irksomeness there is in true virginity — that which stands constantly at all seasons before God, and does not withdraw from his service, and "is anxious how it may please its Lord with a holy body, and with its spirit?" Knowest thou what great glory pertains to virginity, and is it for this that thou dost set thyself to practice it? Dost thou really know and understand what it is thou art eager to do? Art thou acquainted with the noble task of holy virginity? Dost thou know how, like a man, to enter "lawfully" upon this contest and "strive" that, in the might of the Holy Spirit, thou choosest this for thyself, that thou mayest be crowned with a crown of light, and that they may lead thee about in triumph through "the Jerusalem above"? If so be, then, that thou longest for all these things, conquer the body, conquer the appetites of the flesh; conquer the world in the Spirit of God; conquer these vain things of time, which pass away and grow old, and decay, and come to an end; conquer the dragon; conquer the lion; conquer the serpent; conquer Satan; — through Jesus Christ, who doth strengthen thee by the hearing of his words and the communion of the Godhead. "Take up thy cross and follow" him who makes thee clean, Jesus Christ thy Lord. Strive to run straight forward and boldly, not with fear, but with courage, relying on the promise of thy Lord, that thou shalt obtain the victor-crown of the "calling on high" through Jesus Christ. For whosoever walks perfect in faith, and not fearing, doth in very deed receive the crown of virginity, which is great in its toil and great in its reward. Dost thou understand and know how honorable a thing is sanctity? Dost thou understand how great and exalted and excellent is the glory of virginity?
~~~
CHAPTER VI.
The Divinity of Virginity.
The womb of a holy virgin carried our Lord Jesus Christ, the Son of God; and the body which our Lord wore, and in which he carried on the conflict in this world, he put on from a holy virgin. From this, therefore, understand the greatness and dignity of virginity. Dost thou wish to be a Christian? Imitate Christ in everything. John, the ambassador, he who came before our Lord, he "than whom there was not a greater among those born of women," the holy messenger of our Lord, was a virgin. Imitate, therefore, the ambassador of our Lord, and be his follower in everything. That John, again, who "reclined on the bosom of our Lord, and whom he greatly loved," — he, too, was a holy virgin. For it was not without reason that our Lord loved him. Paul, also, and Barnabas, and Timothy, with all the others, "whose names are written in the book of life," — these, I say, all cherished and loved virginity, and ran in the contest, and finished their course without blemish, as imitators of Christ, and as sons of the living God. Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a chaste and spotless life. If, therefore, thou desirest to be like these, imitate them with all thy power. For the Scripture has said, "The elders who are among you, honor; and seeing their manner of life and conduct, imitate their faith." And again it saith, "Imitate me, by brethren, as I imitate Christ."
~~~
CHAPTER VII.
The True Virgin.
Those, therefore who imitate Christ, imitate him earnestly. For those who have "put on Christ" in truth, express his likeness in their thoughts, and in their whole life, and in all their behavior: in word, and in deeds, and in patience and fortitude, and in knowledge, and in chastity, and in long-suffering, and in a pure heart, and in faith, and in hope, and in full and perfect love towards God. No virgin, therefore, unless they be in everything as Christ, and as those "who are Christs," can be saved. For every virgin who is in God is holy in her body and in her spirit, and is constant in the service of her Lord, not turning away from it any whither, but waiting upon him always in purity and holiness in the Spirit of God, being "solicitous how she may please her Lord," by living purely and without stain, and solicitous to be pleasing before him in every thing. She who is such does not withdraw from our Lord, but in spirit is ever with her Lord: as it is written, "Be ye holy, as I am holy, saith the Lord."
~~~
CHAPTER VIII.
Virgins, by the Laying Aside of All Carnal Affection, are Imitators of God.
For, if a man be only in name called holy, he is not holy; but he must be holy in everything: in his body and in his spirit. And those who are virgins rejoice at all times in becoming like God and His Christ, and are imitators of them. For in those that are such there is not "the mind of the flesh." In those who are truly believers, and in whom the Spirit of Christ dwells — in them "the mind of the flesh" cannot be: which is fornication, uncleanness, wantonness, the worship of idols, sorcery; enmity, jealousy, rivalry, wrath, disputes, dissensions, ill-will; drunkenness, revelry; buffoonery, foolish talking, boisterous laughter; back-biting, insinuations; bitterness, rage; clamor, abuse, insolence of speech; malice, inventing of evil, falsehood; much talking, empty words, threatenings, gnashing of teeth, readiness to accuse, wranglings, disdainings, blows; perversions of the right, laxness in judgment; haughtiness, arrogance, ostentation, pompousness, boasting of family, of beauty, of position, of wealth, of an arm of flesh; quarrelsomeness, injustice, eagerness for victory; hatred, anger, envy, perfidy, retaliation; debauchery, gluttony, "over-reaching (which is idolatry)," "the love of money (which is the root of all evils);" love of display, vainglory, love of rule, assumption, pride (which is called death, and which "God fights against"). Every man with whom are these and such like things — every such man is of the flesh. For, "he that is born of the flesh is flesh; and he that is of the earth speaketh of the earth," and his thoughts are of the earth. And "the mind of the flesh is enmity towards God. For it does not submit itself to the law of God; for it cannot do so," because it is in the flesh, "in which dwells no good," because the Spirit of God is not in it . For this cause justly does the Scripture say regarding such a generation as this: "My Spirit shall not dwell in men for ever, because they are flesh." "Whosoever, therefore, has not the Spirit of God in him, is none of his:" as it is written, "The Spirit of God departed from Saul, and an evil spirit troubled him, which was sent upon him from God."
~~~
CHAPTER IX.
Continuation of the Subject of Mortification; Dignity of Persons Consecrated to God.
He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify the deeds of the body and live unto God, "treading down and subjugating the body and keeping it under; so that, while preaching to others" he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that he may "not be cast away," but may be approved before God and before men. For in "the man who is of God," with him I say there is nothing of the mind of the flesh; and especially in virgins of either sex; but the fruits of all of them are "the fruits of the Spirit" and of life, and they are truly the city of God, and the houses and temples in which God abides and dwells, and among which he walks, as in the holy city of heaven. For in this "do ye appear to the world as lights, in that ye give heed to the word of life," and thus ye are in truth the praise, and the boast, and crown of rejoicing, and the delight of good servants in our Lord Jesus Christ. For all who see you will "acknowledge that ye are the seed which the Lord hath blessed;" in very deed a seed honorable and holy, and "a priestly kingdom, a holy people, the people of the inheritance," the heirs of the promises of God; of things which do not decay, nor wither; of "that which eye hath not seen, and ear hath not heard, and which hath not come up into the heart of man; of that which God hath prepared for those who love him and keep his commandments.
~~~
CHAPTER X.
Denunciation of Dangerous and Scandalous Association with Maidens.
Now, we are persuaded of you, my brethren, that your thoughts are occupied about those things which are requisite for your salvation. But we speak thus in consequence of the evil rumors and reports concerning shameless men, who, under pretext of the fear of God, have their dwelling with maidens, and so, expose themselves to danger, and walk with them along the road and in solitary places alone — a course which is full of dangers, and full of stumbling-blocks and snares and pitfalls; nor is it in any respect right for Christians and those who fear God so to conduct themselves. Others, too, eat and drink with them at entertainments allowing themselves in loose behavior and much uncleanness — such as ought not to be among believers, and especially among those who have chosen for themselves a life of virginity. Others, again, meet together for vain and trifling conversation and merriment, and that they may speak evil of one another; and they hunt up tales against one another, and are idle: persons with whom we do not allow you even to eat bread. Then, others gad about among the houses of virgin brethren or sisters, on pretence of visiting them, or reading the Scriptures to them, or exorcising them. Forasmuch as they are idle and do no work, they pry into those things which ought not to be inquired into, and by means of plausible words make merchandise of the name of Christ. These are men from whom the divine apostle kept aloof, because of the multitude of their evil deeds; as it is written: "Thorns sprout in the hands of the idle;" and, "The ways of the idle are full of thorns."
~~~
CHAPTER XI.
Perniciousness of Idleness; Warning Against Empty Longing to Be Teachers, Advice About Teaching and the Use of Divine Gifts.
Such are the ways of all those who do not work, but go hunting for tales, and think to themselves that this is profitable and righteous. For such persons are like those idle and prating widows "who go about and wander among houses" with their prating, and hunt for idle tales, and carry them from house to house with much exaggeration, without fear of God. And besides all this, in their barefacedness, under pretense of teaching, they set forth a variety of doctrines. And would that they taught the doctrines of truth! But it is this which is so disquieting that they understand not what they mean, and assert that which is not true: because they wish to be teachers, and to display themselves as skilful in speaking; because they traffic in iniquity in the name of Christ — which is not right for the servants of God to do. And they hearken not to that which the Scripture has said: "Let not many be teachers among you, my brethren, and be not all of you prophets." For "he who does not transgress in word is a perfect man, able to keep down and subjugate his whole body." And, "If a man speak, let him speak in the speech of God." And, "If there is in thee understanding, give an answer to thy brother but if not, put thy hand on thy mouth." For, "at one time it is proper to keep silence, and at another time to speak." And again it says "When a man speaks in season, it is honorable to him." And again it says: "Let your speech be seasoned with grace. For it is required of a man to know how to give an answer to every one in his place." For "he that utters whatsoever comes to his mouth, that man produces strife; and he that utters a superfluity of words increases vexation; and he that is hasty with his lips falls into evil. For because of the unruliness of the tongue cometh anger; but the perfect man keeps watch over his tongue, and loves his soul's life." For these are they "who by good words and fair speeches lead astray the hearts of the simple, and, while offering them blessing, lead them astray." Let us, therefore, fear the judgment which awaits teachers. For a severe judgment will those teachers receive "who teach, but do not," and those who take upon them the name of Christ falsely, and say: We teach the truth, and yet go wandering about idly, and exalt themselves, and make their boast "in the mind of the flesh." These, moreover, are like "the blind man who leads the blind man, and they both fall into the ditch." And they will receive judgment, because in their talkativeness and their frivolous teaching, they teach natural wisdom and the "frivolous error of the plausible words of the wisdom of men," "according to the will of the prince of the dominion of the air, and of the spirit which works in those men who will not obey, according to the training of this world, and not according to the doctrine of Christ." But if thou hast received "the word of knowledge, or the word of instruction, or of prophecy," blessed be God, "who helps every man without grudging — that God who gives to every man and does not upbraid him." With the gift, therefore, which thou hast received from our Lord, serve thy spiritual brethren, the prophets, who know that the words which thou speakest are those of our Lord; and declare the gift which thou hast received in the church for edification of the brethren in Christ (for good and excellent are those gifts which help the men of God), if so be that they are truly with thee.
~~~
CHAPTER XII.
Exhortations to Visitations, Adjurations and Healings Among Poor Believers of Various Stations.
Moreover, also, this is comely and useful, that a man "visit orphans and widows", and especially those poor persons who have many children. These things are, without controversy, required of the servants of God, and comely and suitable for them. This also, again, is suitable and right and comely for those who are brethren in Christ, that they should visit those who are harassed by evil spirits, and pray and pronounce adjurations over them, intelligently, offering such prayer as is acceptable before God; not with elegant and numerous words, well prepared and arranged, so that they may appear to men eloquent and of a good memory. Such men are "like a sounding pipe, or a tinkling cymbal;" and they bring no help to those over whom they make their adjurations; but they speak with terrible words, and affright people, but do not act with true faith, according to the teaching of our Lord, who hath said: "This kind goeth not out but by fasting and prayer," offered unceasingly and with earnest mind. And let them holily ask and beg of God, with cheerfulness and all circumspection and purity, without hatred and without malice. In this way let us approach a brother or a sister who is sick, and visit them in a way that is right, without guile, and without covetousness, and without noise, and without talkativeness, and without such behavior as is alien from the fear of God, and without haughtiness, but with the meek and lowly spirit of Christ. Let them, therefore, with fasting and with prayer make their adjurations and not with elegant and well-arranged and fitly-ordered words of learning, but as men who have received the gift of healing from God, confidently, to the glory of God. By your fastings and prayers and perpetual watching, together with your other good works, mortify the works of the flesh by the power of the Holy Spirit. He who acts thus "is a temple of the Holy Spirit of God." Let this man cast out demons, and God will help him. For it is good that a man help those that are sick. Our Lord hath said: "Cast out demons," at the same time commanding many other acts of healing; and, "Freely ye have received, freely give." For such persons as these a goodly recompense is laid up by God, because they serve their brethren with the gifts which have been given them by the Lord. This is also comely and helpful to the servants of God, because they act according to the injunctions of our Lord, who hath said: "I was sick, and ye visited me, and things similar to these." And as the Apostle hath said: "Who is sick, and I am not sick? who is offended, and I am not offended?" But all these things are spoken in reference to the love with which a man should love his neighbor. And in these things let us occupy ourselves, without giving offense, and let us not do anything with partiality or for the shaming of others, but let us love the poor as the servants of God, and especially let us visit them. For this is comely before God and before men, that we should remember the poor, and be lovers of the brethren and of strangers, for the sake of God and for the sake of those who believe in God, as we have learnt from the law and from the prophets, and from our Lord Jesus Christ, concerning the love of the brotherhood and the love of strangers: for ye know the words which have been spoken concerning the love of the brotherhood and the love of strangers; powerfully are the words spoken to all those who do them.
~~~
CHAPTER XIII.
Continuation of the Subject of Mortification; Dignity of Persons Consecrated to God.
Beloved brethren! that a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbor. And moreover, again, it is suitable and comely that all those who work the works of the Lord, should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that he would send forth workmen into the harvest; such workmen as "shall skillfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" workmen who "work not for the food that perisheth, but of that food which abideth unto life eternal;" workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" not workmen who practice iniquity and wickedness and fraud; not "crafty workmen;" not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."
Let us, therefore, contemplate and imitate the faithful who have conducted themselves well in the Lord, as is becoming and suitable to our calling and profession. Thus let us do service before God in justice and righteousness, and without blemish, "occupying ourselves with things good and comely before God and also before me" For this is comely, that God be glorified in us in all things.
THE SECOND EPISTLE of CLEMENT ON VIRGINITY
CHAPTER I.
He Describes the Circumspectness of His Encounters with the Other Sex, and Tells How, in His Journeys, He Acts at Places Where There are Brethren Only.
I would, moreover, have you know, my brethren, of what sort is our conduct in Christ, as well as that of all our brethren, in the various places in which we are. And if so be that you approve it, do ye also conduct yourselves in like manner in the Lord. Now we, if God help us, conduct ourselves thus: with maidens we do not dwell, nor have we anything in common with them; with maidens we do not eat, nor drink; and, where a maiden sleeps, we do not sleep; neither do women wash our feet, nor anoint us; and on no account do we sleep where a maiden sleeps who is unmarried or is a daughter of the covenant: even though she be in some other place, if she be alone, we do not pass the night there. Moreover, if it chance that the time for rest overtake us in a place, whether in the country, or in a village, or in a town, or in a dwelling place, or wheresoever we happen to be, and there are found brethren in that place, we turn in to one who is a brother, and call together there all the brethren, and speak to them words of encouragement, consolation and exhortation. And those among us who are gifted in speaking will speak such words as are earnest, and serious, and chaste, in the fear of God, and exhort them to please God in everything, and abound and go forward in good works, and "be free without anxious care in everything," as is fit and right for the people of God.
~~~
CHAPTER II.
His Behavior in Places Where There Were Christians of Both Sexes.
And if, moreover, it chance that we are distant from our homes and from our neighbors, and the day decline and the eventide overtake us, and the brethren press us, through love of the brotherhood and by reason of their affection for strangers, to stay with them, so that we may watch with them, and they may hear the holy word of God and do it, and be fed with the words of the Lord, so that they may be mindful of them and they set before us bread and water and that which God provides, and we be willing and consent to stay through the night with them; if there be there a holy man, with him we turn in and lodge, and that same brother will provide and prepare whatever is necessary for us; and he himself waits upon us, and he himself washes our feet for us and anoints us with ointment, and he himself gets ready a bed for us, that we may sleep in reliance on God. All these things will that consecrated brother, who is in the place in which we tarry, do in his own person. He will himself serve the brethren, and each one of the brethren who are in the same place will with him minister all those things which are requisite for the brethren. But with us may no female, whether young maiden or married woman, be there at that time; nor she that is aged, nor she that has taken the vow; not even a maid-servant, whether Christian or heathen; but there shall only be men with men. And, if we see it to be requisite to stand and pray for the sake of the women, and to speak words of exhortation and edification, we call together the brethren and all the holy sisters and maidens, and likewise all the other women who are there, inviting them with all modesty and becoming behavior to come and feast on the truth. And those among us who are skilled in speaking speak to them, and exhort them in those words which God has given us. And then we pray, and ask of the peace of one another, the men the men. But the women and the maidens will wrap their hands in their garments; and we also, with circumspection and with all purity, our eyes looking upwards, shall wrap our right hand in our garments. Then we go where God permits us.
~~~
CHAPTER III.
Advice for the Conduct of Celibate Brethren in Places Where There are Only Married Christians.
And if again we chance to come into a place where there is no consecrated brother, but all are married, all those who are there will receive the brother who comes to them, and minister to him, and care for his wants in everything, assiduously, with good-will. And the brother shall be ministered to by them in the way that is suitable. And the brother will say to the married persons who are in that place: We holy men do not eat or drink with women, nor are we waited on by women or by maidens, nor do women wash our feet for us, nor do women anoint us, nor do women prepare our bed for us, nor do we sleep where women sleep, so that we may be without reproach in everything, lest any one should be offended or stumble at us. And, whilst we observe all these things, "we are without offense to every man." As persons, therefore, "who know the fear of the Lord, we persuade men, and to God we are made manifest."
~~~
CHAPTER IV.
Conduct of the Holy Man Where There are Women Only.
But if we chance to come into a place where there are no Christian men, but all of them are believing women and maidens, and they press us to pass the night there in that place, we call them all together to some place on the right side, and ask them how they do; and according to that which we learn from them, and what we see to be their state of mind, we address them in a suitable manner, as men fearing God. And when they have all assembled and come together, and we see that they are in peace, we address to them words of exhortation in the fear of God, and read the Scripture to them, with purity and in the compressed and weighty words of the fear of God. We do everything as for their edification. And as to those who are married, we speak to them in the Lord in a manner suited to them. And if, moreover, the day decline and the eventide draw on, we select, in order to pass the night there, a woman who is aged and the most chaste of them all; and we speak to her to give us place all to ourselves, where no woman enters, nor maiden. And this old woman herself will bring us a lamp, and whatever is requisite for us she will herself bring us. From love to the brethren, she will bring whatever is requisite for the service of stranger brethren. And she herself, when the time for sleep is come, will depart and go to her house in peace.
~~~
CHAPTER V.
Where There is Only One Woman, the Brother Does Not Make a Stay; How Carefully Stumbling-Blocks Must Be Avoided.
But if, moreover, we chance upon a place, and find there one believing woman only, and no other person be there but she only, we do not stop there, nor pray there, nor read the Scriptures there, but we flee as from before the face of a serpent, and as from before the face of sin. Not that we disdain the believing woman — far be it from us to be so minded towards our brethren in Christ! — but, because she is alone, we are afraid lest any one should make insinuations against us in words of falsehood. For the hearts of men are set and fixed on evil. And, that we may not give a pretext to those who desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this account we must be "on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the profit of many, so that they may be saved." For this does not profit us, that another stumble because of us. Let us, therefore, be studiously on our guard at all times, that we do not smite our brethren and give them to drink of a disquieting conscience through our being to them a stumbling-block. For "if for the sake of meat our brother be made sad, or shocked, or made weak, or caused to stumble, we are not walking in the love of God. For the sake of meat thou causest him to perish for whose sake Christ died." For, in "thus sinning against your brethren and wounding their sickly consciences, ye sin against Christ himself. For, if for the sake of meat my brother is made to stumble," let us who are believers say, "Never will we eat flesh, that we may not make our brother to stumble." These things, moreover, does every one who truly loves God, who truly takes up his cross, and puts on Christ, and loves his neighbor; the man who watches over himself that he be not a stumbling-block to any one, that no one be caused to stumble because of him and die because he is constantly with maidens and lives in the same house with them — a thing which is not right — to the overthrow of those who see and hear. Evil conduct like this is fraught with stumbling and peril, and is near to death. But blessed be that man who is circumspect and fearful in everything for the sake of purity!
~~~
CHAPTER VI.
How Christians Should Behave Themselves Among Heathens.
If, moreover, it chance that we go to a place in which there are no Christians, and it be important for us to stay there a few days, let us be "wise as serpents, and harmless as doves;" and let us "not be as the foolish, but as the wise," in all the self-restraint of the fear of God, that God may be glorified in everything through our Lord Jesus Christ, through our chaste and holy behavior. For, "whether we eat, or drink, or do anything else, let us do it for the glory of God." Let "all those who see us acknowledge that we are a blessed seed," "sons of the living God," in everything — in all our words in shame-fastness, in purity, in humility, forasmuch as we do not copy the heathen in anything, nor are we as believers like other men, but in everything we are estranged from the wicked. And we "do not cast that which is holy before dogs, nor pearls before swine;" but with all possible self-restraint, and with all discretion, and with all fear of God, and with earnestness of mind we praise God. For we do not minister where heathens are drinking and blaspheming in their feasts with words of impurity, because of their wickedness. Therefore do we not sing psalms to the heathens, nor do we read to them the Scriptures, that we may not be like common singers, either those who play on the lyre, or those who sing with the voice, or like soothsayers, as many are, who follow these practices and do these things, that they may sate themselves with a paltry mouthful of bread, and who, for the sake of a sorry cup of wine, go about "singing the songs of the Lord in the strange land" of the heathen, and doing what is not right. Do not so, my brethren; we beseech you, my brethren, let not these deeds be done among you; but put away those who choose thus to behave themselves with infamy and disgrace. It is not proper, my brethren, that these things should be so. But we beseech you, brethren in righteousness, that these things be so done with you as with us, as for a pattern for believers, and for those who shall believe. Let us be of the flock of Christ, in all righteousness, and in all holy and unblemished conduct, behaving ourselves with uprightness and sanctity, as is right for believers, and observing those things which are praiseworthy, and pure, and holy, and honourable, and noble; and do ye set on foot all those things which are profitable. For ye are "our joy, and our crown," and our hope, and our life, "if so be that ye stand in the Lord." So be it!
~~~
CHAPTER VII.
Considering Examples of the Righteous Fathers, as Instructive Patterns.
Let us consider, therefore my brethren, and see how all the righteous fathers conducted themselves during the whole time of their sojourn in this life, and let us search and examine from the law down to the New Testament. For this is both becoming and profitable, that we should know how many men there have been, and who they were, that have perished through women; and who and how many have been the women that have perished through men, by reason of the constancy with which they have associated with one another. And further, also, for the same reason, I will show how many have been the men, and who they were, that lived all their lifetime, and continued even to the close, with one another in the performance of chaste works without blemish. And it is manifest and well-known that this is so.
~~~
CHAPTER VIII.
Joseph and Potiphar's Wife; Of What Kind Love to Females Ought to Be.
There is Joseph, faithful, and intelligent, and wise, and who feared God in everything. Did not a woman conceive an excessive passion for the beauty of this chaste and upright man? And, when he would not yield and consent to gratify her passion and her desire, she cast the righteous man into every kind of distress and torment, even to death, by bearing false witness. But God delivered him from all the evils that came upon him through this wretched woman. Ye see, my brethren, what distresses the constant sight of the person of the Egyptian woman brought upon the righteous man. Therefore, let us not be constantly with women, nor with maidens. For this is not profitable for those who truly wish to "gird up their loins". For it is required that we love the sisters in all purity and chasteness, and with all curbing of thought, in the fear of God, not associating constantly with them, nor finding access to them at every hour.
~~~
CHAPTER IX.
The Lesson of Samson's Fall.
Hast thou not heard concerning Samson the Nazarite, "with whom was the Spirit of God," the man of great strength? This man, who was a Nazarite, and consecrated to God, and who was gifted with strength and might, a woman brought to ruin with her wretched body, and with her vile passion. Art thou, perchance, such a man as he? Know thyself, and know the measure of thy strength. "The married woman catcheth precious souls." Therefore, we do not allow any man whatsoever to sit with a married woman; much less to live in the same house with a maiden who has taken the vow, or to sleep where she sleeps, or to be constantly with her. For this is to be hated and abominated by those who fear God.
~~~
CHAPTER X.
The Lesson of David's Sin; An Admonition to Us Weak Men.
Does not the case of David instruct thee, whom God "found a man after his heart," one faithful, faultless, pious, true? This same man saw the beauty of a woman — I mean of Bathsheba — when he saw her as she was cleansing herself and washing unclothed. This woman the holy man saw, and was thoroughly captivated with desire by the sight of her. See, then, what evils he committed because of a woman, and how this righteous man sinned, and gave command that the husband of this woman would be killed in battle. Ye have seen what wicked schemes he laid and executed, and how, because of his passion for a woman, he perpetrated a murder — he, David, who was called "the anointed of the Lord." Be admonished, O man: for, if such men as these have been brought to ruin through women, what is thy righteousness, or what art thou among the holy, that thou consortest with women and with maidens day and night, with much silliness, without fear of God? Not thus, my brethren, not thus let us conduct ourselves; but let us be mindful of the word which is spoken concerning a woman: "Her hands lay snares, and her heart spreadeth nets; but the just shall escape from her, whilst the wicked falleth into her hands." Therefore let us, who are consecrated, holy, be careful not to live in the same house with females who have taken the vow. For such conduct as this is not becoming nor right for the servants of God.
~~~
CHAPTER XI.
The Lesson from the Incestuous Children of David.
Hast thou not read concerning Amnon and Tamar, the children of David? This Amnon conceived a passion for his sister, and humbled her, and did not spare her, because he longed for her with a shameful passion; and he proved wicked and profligate because of his constant intercourse with her, without the fear of God, and he "wrought uncleanness in Israel." Therefore, it is not proper for us, nor right for us, to associate with sisters, indulging in laughter and looseness; but we ought to behave towards them with all chasteness and purity, and in the fear of the Lord.
~~~
CHAPTER XII.
Solomon's Infatuation Through Women.
Hast thou not read the history of Solomon, the son of David, the man to whom God gave wisdom, and knowledge, and largeness of mind, and riches, and much glory, beyond all men? Yet this same man, through women, came to ruin, and departed from the Lord.
~~~
CHAPTER XIII.
The History of Susanna and the Elders; Showing the Eyes are to be Guarded with Extreme Care.
Hast thou not read, and dost thou not know, concerning those elders who were in the days of Susanna, who, because they were constantly with women, and looking upon the beauty which was another's, fell into the depths of wantonness, and were not able to keep themselves in a mind of chasteness, but were overcome by a depraved disposition, and came suddenly upon the blessed Susanna to corrupt her. But she did not consent to their foul passion, but cried unto God, and God saved her out of the hands of the bad old men. Does it not, therefore, behoove us to tremble and be afraid, forasmuch as these old men — judges and elders of the people of God, — fell from their dignity because of a woman? For they did not keep in mind that which is said: "Look thou not on the beauty which is another's;" and, "The beauty of a woman has destroyed many;" and "With a married woman do not sit;" and that, again, in which it says: "Is there any one that takes fire to his bosom, and does not burn his clothes;" or, "Does a man walk on fire, and his feet are not scorched? So whosoever looketh upon another man's wife is not pure from evil, and whosoever comes near to her shall not escape." And again it says: "Thou shalt not long after the beauty of a woman, lest she take thee captive with her eyelids;" and, "Thou shalt not look upon a maiden, lest thou perish through desire of her;" and, "With a woman that sings beautifully thou shalt not constantly be;" and, "Let him that thinketh he standeth take heed lest he fall."
~~~
CHAPTER XIV.
Examples of Circumspect Behavior From the Prophets.
But see what it says also concerning those holy men, the prophets, and concerning the apostles of our Lord. Let us see whether any one of these holy men was constantly with maidens, or with young married women, or with such widows as the divine apostle declines to receive. Let us consider, in the fear of God, the manner of life of these holy men. Lo! we find it written concerning Moses and Aaron, that they acted and lived in the company of men, who themselves also followed a course of conduct like theirs. And thus did Joshua also, the son of Nun. Woman was there none with them; but they by themselves used holily to minister before God, men with men. And not only so; but they taught the people, that, whensoever the host moved, every tribe should move on apart, and the women with the women apart, and that they should go into the rear behind the host, and the men also apart by their tribes. And, according to the command of the Lord, so did they set out, like a wise people, that there might be no disorder on account of the women when the host moved. With beautiful and well-ordered arrangements did they march without stumbling. For lo! the Scriptures bear testimony to my words: "When the children of Israel had crossed over the Sea of Suth, Moses and the children of Israel sang the praises of the Lord, and said: We will praise the Lord because he is exceedingly to be praised." And, after that Moses ceased from singing praises, then Miriam, the sister of Moses and Aaron, took a timbrel in her hands, and all the women went out after her, and sang praises with her, women with women apart, and men with men apart. Then again, we find that Elisha and Gehazi and the sons of the prophets lived together in the fear of God, and that they had no females living with them. Micah too, and all the prophets likewise, we find to have lived in this manner in the fear of the Lord.
~~~
CHAPTER XV.
The Example of Jesus.
And, not to extend our discourse to too great length, what shall we say concerning our Lord Jesus Christ? Our Lord himself was constantly with his twelve disciples when he had come forth to the world. And not only so; but also, when he was sending them out, he sent them out two and two together, men with men; but women were not sent with them, and neither in the highway nor in the house did they associate with women or with maidens: and thus they pleased God in everything. Also, when our Lord Jesus Christ himself was talking with the woman of Samaria by the well alone, "his disciples came" and found him talking with her, "and wondered that Jesus was standing and talking with a woman." Is he not a rule, such as may not be set aside, and example, and a pattern to all the tribes of men? And not only so; but also, when our Lord was risen from the place of the dead, and Mary came to the place of sepulture, she ran and fell at the feet of our Lord and worshiped him, and would have taken hold of him. But he said to her: "Touch me not; for I am not yet ascended to my Father." Is it not, then, matter for astonishment, that, while our Lord did not allow Mary, the blessed woman, to touch his feet, yet thou livest with them, and art waited on by women and maidens, and sleepest where they sleep, and women wash thy feet for thee, and anoint thee! Alas for this culpable state of mind! Alas for this state of mind which is destitute of fear! Alas for this affrontery and folly, which is without fear of God! Dost thou not judge thine own self? Dost thou not examine thine own self? Dost thou not know thine own self and the measure of thy strength? These things, moreover, are trustworthy, and these things are true and right; and these are rules immutable for those who behave themselves uprightly in our Lord. Many holy women, again, ministered to holy men of their substance, as the Shunammite woman ministered to Elisha; but she did not live with him, but the prophet lived in a house apart. And, when her son died, she wanted to throw herself at the feet of the prophet; but his attendant would not allow her, but restrained her. But Elisha said to his servant: "Let her alone, because her soul is distressed." From these things, then, we ought to understand their manner of life. To Jesus Christ our Lord, women ministered of their substance: but they did not live with him; but chastely, and holily, and unblameably they behaved before the Lord, and finished their course, and received the crown in our Lord God Almighty.
~~~
CHAPTER XVI.
Exhortation to Union and to Obedience; Conclusion.
Therefore, we beseech you, our brethren in our Lord, that these things be observed with you, as with us, and that we may be of the same mind, that we may be one in you and ye may be one in us, and that in everything we may be of one soul and one heart in our Lord. Whosoever knoweth the Lord heareth us; and every one who is not of God heareth not us. He who desires truly to keep sanctity heareth us; and the virgin who truly desires to keep virginity heareth us; but she who does not truly desire to keep virginity doth not hear us. Finally, farewell in our Lord, and rejoice in the Lord, all ye saints. Peace and joy be with you from God the Father through Jesus Christ our Lord. So be it.
EPISTLE OF PAUL TO THE ALEXANDRIANS
Paris Bib cat., Lat. 13246
Brethren, we that are under the power of the Lord ought to keep the commandment of God. They that keep the Lord's precepts have eternal life, and they that deny his commandments get to themselves ruin and thereto the second death. Now the precept of the Lord is this: You shall not swear falsely, you shall not steal, you shall not commit adultery, you shall not bear false witness, you shall not take gifts against the truth, neither for power. Whoso has power and denies the truth, shall be denied the kingdom of God and be trodden down into hell, where he comes not forth again. How are we frail and deceitful, workers of sin! We do not repent daily but daily do we commit sin upon sin. That you all may know this, dearly beloved brethren, that our works are judged, hearken to that which is written in this book: 'it shall be for a memorial against us in the day of judgment.' There shall be neither witnesses nor companions, neither shall judgment be given by gifts; for there is nothing better than faith, truth, chastity, fasting, and almsgiving which puts out all sins. And that which you would not have done to yourself, do not unto another. Agree in yourselves for the kingdom of God and you shall receive the crown which is in Christ Jesus our Lord.
The Correspondence of Paul and Seneca
Introduction
The Correspondence of Paul and Seneca existed in the fourth century, for Jerome mentions it, says it was 'read by many', and is led by it to insert Seneca in his catalogue of Christian authors; Augustine also, quoting the genuine Seneca, says, 'of whom some letters to the apostle Paul are current read'. The Pseudo-Linus inserts a paragraph in his Passion of Paul telling how Seneca frequently conversed and corresponded with Paul, admired him much, and read some of his writings to Nero. Manuscripts as old as the ninth century exist, and of the twelfth--fifteenth centuries there are many.
1. SENECA TO PAUL, greeting
I believe, Paul, that you have been informed of the talk which I had yesterday with my Lucilius about the the secret mysteries and other things; for certain sharers in your teaching were with me. For we had retired to the gardens of Sallust, where, because of us, those whom I speak of, going in another direction, saw and joined us. Certainly we wished for your presence, and I would have you know it. We were much refreshed by the reading of your book, by which I mean some of the many letters which you have addressed to some city or capital of a province, and which inculcate the moral life with admirable precepts. These thoughts, I take it, are not uttered by you but through you, but surely sometimes both by you and through you: for such is the greatness of them and they are warm with such nobility, that I think whole generations of men could hardly suffice for the instilling and perfecting of them. I desire your good health, brother.
2. PAUL TO SENECA, greeting
I received your letter yesterday with delight, and should have been able to answer it at once, had I had by me the youth I meant to send to you. For you know when, and by whom, and at what moment, and to whom things ought to be given and entrusted. I beg, therefore, that you will not think yourself neglected, when I am respecting the dignity of your person. Now in that you somewhere write that you are pleased with part of my letter I think myself happy in the good opinion of such a man: for you would not say it, you, a critic, a sophist, the teacher of a great prince, and indeed of all, unless you spoke truth. I trust you may long be in health.
3. SENECA TO PAUL, greeting
I have arranged some writings in a volume, and given them their proper divisions: I am also resolved to read them to Caesar, if only fortune be kind, that he may bring an interested ear to the hearing. Perhaps you, too, will be there. If not, I will at another time fix you a day, that we may look over the work together: indeed, I could not produce this writing to him, without first conferring with you, if only that could be done without risk: that you may know that you are not being neglected. Farewell, dearest Paul.
4. PAUL TO ANNAEUS SENECA, greeting
Whenever I hear your letters read, I think of you as present, and imagine nothing else but that you are always with us. As soon, then, as you begin to come, we shall see each other at close quarters. I desire your good health.
5. SENECA TO PAUL, greeting
We are much pained by your retirement. What is it what causes keep you away if it be the anger of the lady Poppaea because you have left the old rite and sect, and have converted others, there will be a possibility of pleading with her, that she may consider it as done on due reflection and not lightly.
6. PAUL TO SENECA AND LUCILIUS, greeting
Of the subject on which you have written I must not speak with pen and ink, of which the former marks out and draws somewhat, and the latter shows it clearly, especially as I know that among you, that is, in your homes and in you- there are those who understand me. Honor is to be paid to all, and so much the more because men catch at opportunities of being offended. If we are patient with them, we shall certainly overcome them at every point, provided they be men who can be sorry for their actions. Farewell.
7. ANNAEUS SENECA TO PAUL AND THEOPHILUS, greeting
I profess myself well content with the reading of your letters which you sent to the Galatians, Corinthians, and Achaeans; and may we so live together as you show yourself to be inspired with the divine horror. For it is the holy spirit which is in you and high above you which expresses these exalted and adorable thoughts. I would therefore have you careful of other points, that the polish of the style may not be wanting to the majesty of the thought. And, brother, not to conceal anything from you, and have it on my conscience, I confess to you that the Augustus was moved by your views. When I read to him the beginning of the virtue that is in you his words were these: that he could wonder that a man not regularly educated could think thus. I replied that the gods often speak by the mouths of the innocent, not of those who try deceitfully to show what they can do by their learning. And when I cited him the example of Vatienus the rustic, to whom two men appeared in the territory of Reate, who afterwards were recognized as Castor and Pollux, he appeared fully convinced. Farewell.
8. PAUL TO SENECA, greeting
Though I am aware that Caesar, even if he sometimes lapses, is a lover of our wonders, you will suffer yourself to be, not wounded but admonished. For I think that you took a very serious step in bringing to his notice a matter alien to his religion and training. For since he is a worshiper of the gods of the nations, I do not see why you thought you would wish him to know this matter, unless I am to think that you did it out of excessive attachment to me. I beg you not to do so in future; For you must be careful not to offend the empress in your love for me: yet her anger will not hurt us if it lasts, nor do good if it does not. As a queen, she will not be angry: as a woman, she will be offended. Farewell.
9. SENECA TO PAUL, greeting
I know that you are not so much disturbed on your own account by my letter to you on the showing of your letters to Caesar, as by the nature of things, which so calls away the minds of men from all right learning and conduct -so that I am not surprised, for I have learnt this for certain by many examples. Let us then act differently, and if in the past anything has been done carelessly, you will pardon it. I have sent you a book on elegance of expression. Farewell, dearest Paul.
10. TO SENECA, PAUL, greeting
Whenever I write to you and do not place my name after yours I do a serious thing and one contrary to my sect. For I ought, as I have often declared, to be all things to all men, and to observe in your person that which the Roman law has granted to the honor of the senate, and choose the last place in writing a letter, not striving to do as I please in a confused and disgraceful way. Farewell, most devoted of masters. Given on the 5th of the kalends of July; Nero the fourth time, and Messala, consuls.
11. SENECA TO PAUL, greeting
Hail, my dearest Paul. If you, so great a man, so beloved in all ways, be, I say not joined, but intimately associated with me and my name, it will indeed be well with your Seneca. Since then, you are the summit and topmost peak of all people, would you not have me glad that I am so near you as to be counted a second self of yours Do not, then, think that you are unworthy to be named first on the heading of letters, lest you make me think you are testing me rather than playing with me, especially as you know yourself to be a Roman citizen. For the rank that is mine, I would it were yours, and yours I would were mine. Farewell, dearest Paul. Given on the 10th of the kalends of April; Aprianus and Capito consuls.
12. SENECA TO PAUL, greeting
Hail, my dearest Paul. Think you that I am not in sadness and grief, that your innocent people are so often condemned to suffer And next, that the whole people thinks you so callous and so prone to crime, that you are supposed to be the authors of every misfortune in the city Yet let us bear it patiently and content ourselves with what fortune brings, until supreme happiness puts an end to our troubles. Former ages had to bear the Macedonian, Philip's son, and, after Darius, Dionysius, and our own times endured Gaius Caesar: to all of whom their will was law. The source of the many fires which Rome suffers plain. But if humble men could speak out what the reason is, and if it were possible to speak without risk in this dark time, all would be plain to all. Christians and Jews are commonly executed as criminals by fire. Whoever the criminal is whose pleasure is that of a butcher, and who veils himself with a lie, he is reserved for his due season: and as the best of men is sacrificed, the one for the many, so he, vowed to death for all, will be burned with fire. A hundred and thirty-two houses and four blocks have been burnt in six days, the seventh brought a pause. I pray you may be well, brother. Given the 5th of the kalends of April; Frugius and Bassus consuls.
13. SENECA TO PAUL, greeting
Much in every part of your works is enclosed in allegory and enigma, and therefore the great force that is given you of matter and talent should be beautified, I do not say with elegance of words, but with a certain care. Nor should you fear what I remember you have often said; that many who affect such things vitiate the thought and emasculate the strength of the matter. But I wish you would yield to me and humor the genius of Latin, and give beauty to your noble words, that the great gift that has been granted you may be worthily treated by you. Farewell.
Given on the day before the nones of June; Leo and Savinus consuls.
14. PAUL TO SENECA, greeting
To your meditations have been revealed those things which the Godhead has granted to few. With confidence, therefore, I sow in a field already fertile a most prolific seed, not such matter as is liable to corruption, but the abiding word, an emanation from God who grows and abides for ever. This your wisdom has attained and you will see that it is unfailing, so as to judge that the laws of pagans and Israelites are to be shunned. You may become a new author, by showing forth with the graces of rhetoric the unblameable wisdom of Jesus Christ, which you, having well nigh attained it, will instil into the temporal monarch, his servants, and his intimate friends, yet the persuading of them will be a rough and difficult task, for many of them will hardly incline to your admonitions. Yet the word of God, if it be instilled into them, will be a vital gain, producing a new man, incorrupt, and an everlasting soul that shall hasten from hence to God. Farewell, Seneca, most dear to me.
Given on the kalends of August; Leo and Savinus consuls.
Epistle of Peter To James
Epistle of Clement To James
Two Epistles of Clement On Virginity
Epistle To the Alexandrians
Paul and Seneca
The Letter of Peter to James is one of a number of early Christian writings pseudonymously written in the name of Jesus' disciple, Simon Peter. It does not survive as an independently transmitted letter, but only as the preface to the Homilies of Clement; a collection of legendary stories and sermons of Clement of Rome. The Letter of Peter urges James to pass along the accompanying sermons carefully to those who are worthy to receive them, and to no one else. The clear concern is that Peter's teachings not be corrupted by those who have a different understanding of the truth. Both the Letter and the Reception are Jewish Christian in their orientation, as seen in their emphasis on emulating the actions of Moses, on keeping the Law, and on opposing the person Peter calls "the man who is my enemy." Peter's opponent here is commonly understood to be none other than the apostle Paul (cf. Gal 2:11-14) who taught that salvation comes to all people, Jew and Gentile, apart from following the Law of Moses, and who urged Gentiles not to be circumcised (Gal. 5:2-12).
The Epistle of Clement to James (the Lord's brother) was known to the West through Rufinus's Latin version, it was quoted as genuine by the synod of Vaison (A.D. 442) and throughout the middle ages. It became "the starting point of the most momentous and gigantic of medieval forgeries, the Isidorian Decretals," where it stands at the head of the pontifical letters, extended to more than twice its original length. "This extension perhaps occurred during the 5th century. At any rate the letter in this form, along with a "second epistle to James" (on the Eucharist, church furniture, &c.), dating from the early 6th century, had separate currency long before the 9th century, when they were incorporated in the Decretals by the forger who raised the Clementine epistles to five (see Lightfoot, Clement, i. 414 ff.).
The Two Epistles to Virgins, i.e. to Christian celibates of both sexes. These are known in their entirety only in Syriac, and were first published by Wetstein (1752), who held them genuine. This view is now generally discredited, even by Roman Catholics like Funk, their best recent editor (Patres Apost., vol. ii.). External evidence begins with Epiphanius (Haer. xxx. 15) and Jerome (Ad Jovin. i. 12); and the silence of Eusebius tells heavily against their existence before the 4th century, at any rate as writings of Clement. The Monophysite Timothy of Alexandria (A.D. 457) cites one of them as Clement's, while Antiochus of St Saba (c. A.D. 620) makes copious but unacknowledged extracts from both in the original Greek. There is no trace of their use in the West. Thus their Syrian origin is manifest, the more so that in the Syriac, MS. they are appended to the New Testament, like the better-known epistles of Clement in the Codex Alexandrinus. Indeed, judging from another Syriac MS. of earlier date, which includes the latter writings in its canon, it seems that the Epistles on Virginity gradually replaced the earlier pair in certain Syrian churches - even should Lightfoot be right in doubting if this had really occurred by Epiphanius's day (S. Clement of Rome, i. 412).
Nothing is known for certain of a pseudepigraphical Epistle to the Alexandrians — purportedly by Paul — that is mentioned in the Muratorian fragment, one of the earliest lists of the canonical texts of the New Testament; the anonymous author of the Muratorian canon considered spurious the letters claiming to have Paul as author, and that claim to be written to the Laodiceans and this one to the Alexandrians, which are specifically said to be: "forged in Paul's name to [further] the heresy of Marcion." Zahn believed himself to have found a fragment of the Epistle to the Alexandrians in the shape of a lesson – a liturgical Epistle – in the (eighth century) Sacramentary and Lectionary of Bobbio (Paris Bib cat., Lat. 13246). It is headed Epistle of Paul the Apostle to the Colossians, but it is not from that letter or any other.
The Epistle to Seneca the Younger is a collection of correspondence claiming to be from Paul of Tarsus to Seneca the Younger. There are 8 epistles allegedly from Seneca, and 6 replies allegedly from Paul. However, it is widely held to be forged, even in early times, in particular as the styles of writing match neither Paul's other epistles, nor Seneca's other works. Seneca is said to have been concerned about the allegorical style of Paul's epistles and to have coached him on the appropriate manner of writing. Such an appeal to as great a writer as Seneca is clearly an attempt to lend the theological content of the epistles, which was that the Pauline Epistles are allegory encoding secret teachings, some weighting.