Clement of Rome

Biographical Data

Clement, the third bishop of Rome (ca. 92–101), according to the Liber Pontificalis was considered to have
been appointed by St Peter personally. Various Church writers of the 3 rd and 4th cents. identify him with
Clement, one of the fellow workers of the apostle Paul, mentioned in Philipp. 4:3. Besides the spurious
“Clementine Literature” (see below), two Epistles (or Letters) to the Corinthians have been ascribed to him.
Only the former Epistle (or the “First Epistles of Clement”, CPG N. 1001) is genuine; it was composed
probably ca. 96–98, after the persecution of Roman emperor Domitian. The Letter is addressed by the Church
of Rome to the Church of Corinth, and is written in order to deal with problems that had arisen there, when
the power was usurped by a small group of proud agitators, who had deposed the ruling group of presbyters
and assumed control of the Church for themselves. Clement issued a call to repentance, insisting that God
required due order in all things and that the deposed presbyters must be reinstated and legitimate superiors
obeyed (chs. 46–48, 51–52, 56–57, 63). The “First Clement” is a document of a great importance for our
knowledge of late 1st cent. Roman theology and liturgical practices (esp. chs. 59–61) and had a vast
circulation in Christian antiquity, as has been attested both the manuscript tradition, and the early Christian
writers (cf. Eusebius, Hist. Eccl. III.16; IV.22.1; Irenaeus, Adv. Haer. III.3.3; Origen, De princ. II.3.6); and
it was still read in Corinthian liturgical assemblies ca. 170 (cf. Euseb. Hist. Eccl. IV.23.11).
The so-called “Second Epistle of Clement” (CPG N. 1003) is not a letter but a homily, assigned on stylistic
grounds to an unknown author, writing probably in the first half of the 2 nd cent. AD in Rome or Corinth. It is
the earliest surviving Christian sermon, describing in general terms the nature of Christian life and duty of
repentance. In later tradition pope Clement of Rome became the subject of a variety of legends. In the so-
called “Clementine Literature” (or “Pseudo-Clementina”, CPG N. 1015), to which belong other twenty
homilies and ten books of the “Recognitions” (not earlier than 3 d cent. AD), he figures as the intermediary
through whom the Apostles transmit their teaching to the Church. Quite another tradition of a legendary
nature, preserved in some apocryphal Acta (not earlier than the 4th cent. AD), describes how he was banished
to the Crimea in the reign of the emperor Trajan (98–117) and forced to work in the mines. It is said that his
missionary labours among local inhabitants (mostly Greeks) met with remarkable success and that he was
arrested by the local Roman authorities (probably of the city of Chersonesus) and condemned to death. An
anchor was bound to his neck and he was thrown into the Black Sea from a boat, thus suffering martyrdom.
The legend adds that his tomb, which was built by angels, was shown once a year to the inhabitants by the
miraculous ebbing of the tide.
Later in the middle of the nineth century a famous Byzantine missioner to the lands of Slavs, Cyril the
Philosopher, discovered the relics of pope Clement in Chersonesus and together with his brother Methodius
ca. 868 brought them to Rome and buried in the Basilica di San Clemente, where they have been deposed
until nowadays, while the head of the saint was somehow transferred to Kyiv.
Editions of the Greek Text: Clément de Rome. Épître aux Corinthiens. SChr. 167. Ed. A. Jaubert. Paris, 1971;
Die Apostolischen Väter. Eds. F. X. Funk, K. Bihlmeyer. Tubingen, 1970, p. 35–70; 71–81; The Apostolic
Fathers. The Loeb Classical Library 24. Ed. and transl. by Bart D. Ehrman. Cambridge (Mass.), London:
Harvard University Press, 2003, pp. 34–151, 164–199.
 The First Epistle to the Corinthians

Salutation. The Church of God, residing in Rome and Corinth

The Church of God that resides in Rome1, to the Church of God that resides in Corinth, to
those who have been called [and] sanctified2 by the will of God through our Lord Jesus Christ.
May grace and peace be increased among you3, from the Almighty God4 through Jesus Christ.

Chapter 19–20. God the Creator of the world and his wise providence over the universe
19. […] And we should gaze intently on the Father and Creator of the entire world 5 and
cling to his magnificent and superior gifts of peace and acts of kindness. We should observe him
with understanding and look upon his patient will with the eyes of our soul6. We should realize
how he feels no anger towards his entire creation.
20. The heavens, which move about under his management, are peacefully subject to him7.
Day and night complete the course laid out by him, without impeding one another in the least. Sun
and moon and the chorus of stars roll along the tracks that have been appointed to them, in harmony,
never crossing their lines, in accordance with the arrangement he has made. By his will and in the
proper seasons, the fertile earth brings forth its rich abundance of nourishment for humans, beasts,
and all living things that dwell on it, without dissenting or altering any of the decrees he has set
forth. […] The most insignificant living creatures come together with one another in harmony and
peace. The great Creator and Sovereign of all things8 appointed all these things to be in peace and


CPG N. 1001. English translation from: The Apostolic Fathers. The Loeb Classical Library 24. Ed. and transl. by
Bart D. Ehrman. Cambridge (Mass.), London: Harvard University Press, 2003, pp. 71–101. Slightly modified.
1
ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην. The Greek word παροικοῦσα (from παροικέω) means “the one that
dwells” or “has a temporal habitation”. In the New Testament it describes the people of Israel’s temporal habitation
in Egypt (cf. Acts 13:17) or our earthly life (cf. 1 Pet. 1:17). Here this word points not to the universal Church, but to
a local Christian community, that dwells in a particular place (city or town); thence we have a later ecclesiological
term παροικία — “parish”, “parish Church”. A striking parallel can be found between this salutation of the pope
Clement and the salutation of the apostle Paul to Corinthians in 1 Cor. 1:1–2, where the Corinthian Church is called
“the Church of God that dwells (lit. exists) in Corinth” (τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ).
2
κλητοῖς ἡγιασμένοις. The origins of these two notions of “called” and “sanctified” people, go back to the New
Testament (cf. Matt. 22:14; Rom. 8:28; Juda 1:1; esp. Rom. 1:6–7: πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ κλητοῖς
ἁγίοις; 1 Cor. 1:2: ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ κλητοῖς ἁγίοις). Here both words are applied to all Christian believers,
who have been called by God (or by God’s will) to be his beloved children, and sanctified by him through the faith in
his Son Jesus Christ and the sacrament of baptism.
3
Cf. 1 Pet. 1:2; 2 Pet. 1:2; Juda 1:2.
4
παντοκράτορος θεοῦ. This biblical expression in the Greek Bible (the references given above, in the Didache section)
usually corresponds to Hebrew 'ělōhêi şebāôt, “God of armies” or 'ěl shadday, “The most High God”.
5
εἰς τὸν πάτερα καὶ κτίστην τοῦ σύμπαντος κόσμον. Here the Creator of all creatures is God the Father, as it has been
written in all later Christian Creeds.
6
τοῖς ὄμμασιν τῆς ψυχῆς. The notion of the “eyes of soul”, or “eyes of heart” (ὀφθαλμοὶ τῆς καρδίας, ch. 36), which
are able to see God (cf. Matt. 5:8 “Blessed are the pure in heart, for they shall see God”), is of philosophical provenance,
going back to Plato and later Platonists. This notion became extremely popular among later Christian theologians, esp.
in Cappadocians and Augustine.
7
The circular movement of the heavens or celestial spheres, which ensure the regular movement of the whole world
and its harmony, from ancient times (Plato, Aristotle, Stoics) was regarded as an evidence for the existence of God,
later known as teleological argument of argument from intelligent design.
8
ὁ μέγας δημιουργὸς καὶ δεσπότης τῶν ἁπάντων. The Greek word δημιουργός “Creator”, “Maker”, “Demiurge” is
taken from Greek philosophical language, going back to Plato’s Timaeus, where the supreme God is called
“Demiurge”; in the New Testament it is attested only once (see Hebrews 11:10). The word δεσπότης “sovereign”,
“master”, “lord”, “owner” has both classical and biblical usage with regard to God. Cf. Isa. 1:24; 3:1; 10:33; Wisdom
6:7; Luke 2:29; Acts 4:24 etc.
harmony, bringing great benefits to all things, but most especially to us, who flee to his mercy
through our Lord Jesus Christ. To him be the glory and the majesty forever and ever. Amen.
Chapters 24–26. Various proofs for the future resurrection of the dead
24. We should consider, loved ones, how the Sovereign continuously shows us the future
resurrection that is about to occur, of which he made the Lord Jesus Christ the first fruit by raising
him from the dead9. We should look, loved ones, at the [examples of a] resurrection that happens
time after time10. Day and night reveal to us a resurrection: the night sleeps and the day arises; the
day departs and the night arrives. We should consider the crops11: how, and in what way, does the
sowing occur? The sower goes out and casts each of the seeds onto the soil. Because they are dry
and barren they decay when they fall onto the soil. But then the magnificent forethought of the
Sovereign raises them up out of their decay, and from the one seed grow more, and so bring forth
the crop.
25. Let us consider the incredible sign that occurs in the eastern places, that is, in the regions
near Arabia. For there is a bird called the Phoenix12. This unique creature lives five hundred years.
And when at last it approaches its dissolution through death, it makes a tomb for itself out of
frankincense, myrrh, and other spices. Then, when the time has been fulfilled, it enters into the
tomb and dies. But when its flesh rots, a worm is born. And nourished by the secretions of the dead
creature, it sprouts wings. Then when it becomes strong, it takes the tomb containing the bones of
its predecessor and bears these from Arabia to Egypt, to the city called Heliopolis. In the daytime,
while all are watching, it flies onto the altar of the sun and deposits these things, and so hastens
back. Then the priests examine the records of the times and discover that it has come after five
hundred years have elapsed.
26. Do we then think that it is so great and marvelous that the Creator of all things will
bring about the resurrection of everyone who has served him in a holy way with the confidence of
good faith, when he shows us the magnificence of his promise even through a bird? For it says
somewhere, “You will raise me up and I will praise you,” (Ps. 28:7) and, “I lay down and slept,
and I arose, because you are with me.” (Ps. 3:5). And again, Job says, “You will raise this flesh of
mine, which has endured all these things.” (Job 19:26).

Chapter 36. The Magnificence of Jesus Christ as the Son of God

This is the path, loved ones, in which we have found our salvation13 — Jesus Christ, the
high priest of our offerings14, the benefactor who helps us in our weaknesses. Through this one we

9
Cf. 1 Cor. 15:20: “Christ has indeed been raised from the dead, the first fruit of those who have fallen asleep”.
10
τὴν κατὰ καιρόν γινομένην ἀνάστασιν. Here the word ἀνάστασις “resurrection” means regular changes of natural
phenomena as a proof for the future resurrection of all human beings.
11
τοὺς καρπούς. This word means “fruits”, but here the reference to grains or seeds is given, for grain is a biblical
symbol of Jesus Christ’s death and resurrection, as well as ours; cf. John 12:24; 1 Cor 15:36–44.
12
φοίνιξ. A similar account of a mythological story of the bird Phoenix can be found in Greek historian Herodotus
(Hist. II.73), from where pope Clement most probably took it. Several early Latin Christian writers have also adopted
the story of the bird Phoenix as a symbol not only of the final resurrection of all humans, but also of Jesus Christ (see:
Tertullian, On resurrection, 13; Lactantius, De ave Phoenice).
13
τὸ σωτήριον ἡμῶν. Cf. Luke 2:30. The basic meaning of the Greek word τὸ σωτήριον is “a tool for salvific action”,
“means of deliverance”; therefore in LXX and Greek New Testament it could also mean “salvation offering” and
simply “salvation”, while the regular Greek word for salvation is σωτήρια.
14
τὸν ἀρχιερέα τῶν προσφορῶν ἡμῶν. According to the Epistle to Hebrews, Jesus Christ is our high priest (ἀρχιερεύς),
appointed by God himself “after the order of Melchisedec”; cf. Heb. 2:17–3:1; 5:5–6 etc.
gaze into the heights of the heavens; through this one we see the reflection of his perfect and
superior face15; through this one the eyes of our hearts have been opened; through this one our
foolish and darkened understanding springs up into the light; through this one the Sovereign has
wished us to taste the knowledge of immortality16. He is the radiance of his magnificence, as
superior to the angels as he has inherited a more excellent name. (cf. Heb. 1:3, 4). For so it is
written, “[God] makes his angels spirits and his ministers a tongue of fire.” (Ps. 104:4; Heb 1:7).
But the Sovereign says this about his Son: “You are my Son, today I have given you birth. Ask
from me, and I will give you the nations as your inheritance, and the ends of the earth as your
possession.” (Ps 2:7–8; Heb 1:5). And again he says to him, “Sit at my right hand, until I make
your enemies a footstool for your feet.” (Ps. 110:1; Heb. 1:13). Who then are the enemies? Those
who are evil and oppose his will.

Chapter 42 and 44. The twelve Apostles as successors of Jesus Christ missed by God, and
the Apostolic succession in the Church order
42. 1. The apostles were given the good news17 for us from the Lord Jesus Christ, and Jesus
Christ was sent forth from God. 2. Thus Christ came from God and the apostles from Christ. Both
things happened, then, in an orderly way according to the will of God18. 3. When, therefore, the
apostles received his commands and were fully convinced through the resurrection of our Lord
Jesus Christ and persuaded by the word of God, they went forth proclaiming the good news that
the Kingdom of God was about to come, filled with confidence through the Holy Spirit. 4. And as
they preached throughout the countryside and in the cities, they appointed the first fruits of their
[ministries]19 as bishops and deacons of those who were about to believe, testing them by the
Spirit 20 . 5. And this was no recent development. For indeed, bishops and deacons had been
mentioned in writings long before. For thus the Scripture says in one place, “I will appoint their
bishops in righteousness and their deacons in faith.”21 […]
44. 1. So too our apostles knew through our Lord Jesus Christ that strife would arise over
the office of the bishop22. 2. For this reason, since they understood perfectly well in advance what
would happen, they appointed those we have already mentioned; and afterwards they proposed a
law, to the effect that if these should die, other approved men should succeed them in their

15
τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν αὐτοῦ. Through Jesus Christ, the Son of God, who is, according to the same Epistle
to Hebrews, “the brightness of God’s glory, and the express image of his being” (Heb. 1:3), we may see the face of
God like in a mirror; cf. John 1:18. On the biblical notion of the face of God see: Gen. 33:10; Exod. 33:20, 23 etc.
16
τῆς ἀθανάτου γνώσεως. Literary “the immortal knowledge”.
17
Greek word εὐηγγελίσθησαν means “to receive good news”; here it means the Gospel (εὐαγγέλιον) of Jesus Christ
— the good news of our salvation bestowed by him or the good news of coming of the Kingdom of God (see below).
18
εὐτάκτως ἐκ θελήματος θεοῦ. This notion of the Divine mission of the twelve Apostles, received from Jesus Christ,
goes back to the Gospel of John; cf. John 17:18; 20:21 etc. But here this notion also implies that the ministry of the
Apostles got its immediate continuation in the Church order — in the ministries of bishops (who are generally identical
with presbyters) and deacons (see below).
19
τὰς ἀπαρχάς. Here the biblical notion of the first fruits of harvest points to the first generation of the Church leaders
— bishops, elected from the midst of presbyters or elders, and their assistants — deacons (see below). Cf. Rom. 16:5;
1 Cor. 16:15.
20
Or “testing them in regard to [their] spirit”. Cf. 1 Tim. 3:10. It also possible, that it means a “probation of the spirits”,
cf. 1 John 4:1. Further in Ch. 44 Clement remarks, that new bishops should be approved by the entire local Christian
community.
21
Cf. Isa. 60:17, according to the Septuagint (an old Greek translation). In later Christian tradition offices of bishop,
presbyters and deacons have been modeled according to the offices of high priest, priests and levites in the Old
Testament.
22
περὶ τοῦ ὀνόματος τῆς ἐπισκοπῆς. Lit. “over the name of the bishopric”. Below we have an explanation with the
reference to the liturgy or ministry of bishop.
ministry23. 3. Thus we do not think it right to remove from the ministry those who were appointed
by them or, afterwards, by other reputable men, with the entire Church giving its approval24. For
they have ministered over the flock of Christ blamelessly and with humility, gently and unselfishly,
receiving a good witness by all, many times over. 4. Indeed we commit no little sin if we remove
from the bishop’s office those who offer the gifts25 in a blameless and holy way. 5. How fortunate
are the presbyters26 who passed on before, who enjoyed a fruitful and perfect departure from this
life. For they have no fear that someone will remove them from the place established for them. 6.
But we see that you have deposed some from the ministry held blamelessly in honor among them,
even though they had been conducting themselves well.

Chapter 64. The Final Prayer to God the Father through Jesus Christ
1. And finally, may the God who observes all things27,
the Sovereign of spirits and Lord of all flesh28,
who chose both the Lord Jesus Christ and us through him to be his special people29,
may he grant to every soul
that is called by his magnificent and holy name
faith, awe, peace, endurance and patience,
self-restraint, purity, and moderation,
that they may be found pleasing to his name
through our high Priest and Protector30, Jesus Christ.
Through whom to him be glory and greatness,
power and honor, both now and forevermore. Amen.

The Second Epistle to the Corinthians

Chapter 9. Resurrection of the flesh and the last Judgement

And none of you should say that this flesh is neither judged nor raised. Think about it! In
what state were you saved? In what state did you regain your sight? Was it not while you were in
this flesh? And so we must guard the flesh like the temple of God31. For just as you were called in
the flesh, so also you will come in the flesh. Since Jesus Christ — the Lord who saved us — was

23
τὴν λειτουργίαν αὐτῶν. Here the Greek word λειτουργία means the ministry of bishops, and not the Liturgy in a
sacramental sense. Nevertheless in the Bible this word could also have a specific meaning of the sacrificial ministry
of priest or high priest; cf. Numbers 8:22; 18:21; 2 Chron. 35:10, 16; Luke 1:23; Hebrew 8:6; 9:21 etc.
24
συνευδοκησάσης τῆς τῆς ἐκκλησίας πάσης. The approval of the entire local community (not of the universal Church)
was crucial in appointing of a new bishop together with the probation of his faith and life by local authorities.
25
προσενεγκόντας τὰ δῶρα. This expression probably means both material gifts, which used to accompany the
Eucharist celebration and dedicated to the paupers, and the Eucharistic gifts in a proper sense. In the Bible this
expression usually refers to the sacrifices in the tabernacle or temple; cf. Lev. 1:2; 7:38; Hebrew 5:1; 8:3–4.
26
πρεσβύτεροι. Here this term is plainly identical to the term “bishop”, in accordance with its common usage in the
Epistles of the Apostle Paul. Cf. also Ch. 47.1.
27
ὁ παντεπόπτης θεός. It means that God knows everything, or the omniscient God.
28
δεσπότης τῶν πνευμάτων καὶ κύριος πάσης σαρκός. That is, the Lord of all spiritual and material beings, esp. of
angels and humans. Cf. Num. 16:22; 27:16.
29
λαὸν περιούσιον; cf. Deut. 7:6; 14:2; 26:18, Exod. 19:5; Tit. 2:14; 1 Pet. 2:9.
30
τοῦ ἀρχιερέως καὶ προστάτου ἡμῶν. On Jesus Christ as the high Priest, appointed by God, cf. Hebrew 3:1; 4:14–
15; 5:15, 10 etc.

CPG N. 1003. English translation from: The Apostolic Fathers. The Loeb Classical Library 24. Ed. and transl. by
Bart D. Ehrman. Cambridge (Mass.), London: Harvard University Press, 2003, pp. 187–189. Slightly modified.
31
ναὸν θεοῦ, cf. 1 Cor. 3:16–17; 6:19.
first a Spirit32 and then became flesh33, and in this way called us, so also we will receive the reward
in this flesh. And so we should love one another, that we may all enter the Kingdom of God. While
we have time to be healed, let us give ourselves over to the God who brings healing, paying him
what is due. And what is that? Repentance from a sincere heart. For he knows all things and
recognizes what is in our hearts. And so we should give him praise, not from our mouth alone but
also from our heart, that he may welcome us as children. For the Lord also said, “My brothers are
these who do the will of my Father.” (cf. Matt. 12:50; Mark 3:35; Luke 8:21).

Chapter 14. Jesus Christ and his living Church

So then, brothers, if we do the will of God our Father we will belong to the first Church,
the spiritual Church, the Church that was created before the sun and moon34. But if we do not do
what the Lord wants, we will belong to the Scripture that says, “My house has become a cave of
thieves.” (Jer. 7:11; cf. Matt. 21:13; Mark 11:17; Luke 19:46). So then, let us choose to belong to
the Church of life, that we may be saved. But I cannot imagine that you do not realize that the
living Church is the body of Christ35. For the Scripture says, “God made the human male and
female.” (Gen 1:27). The male is Christ, the female the Church. And, as you know, the Bible (τὰ
βιβλία) and the Apostles indicate that the Church has not come into being just now, but has existed
from the beginning. For it existed spiritually, as did our Jesus; but he36 became manifest here in
the final days so that he37 might save us. And even though the Church was spiritual, it became
manifest in Christ’s flesh, showing us that any of us who protects the Church in the flesh, without
corrupting it, will receive it in the Holy Spirit. For this flesh is the mirror image of the Spirit38. No
one, therefore, who corrupts the mirror image will receive the reality that it represents. And so,
brothers, he says this: “Protect the flesh that you may receive the Spirit.”39. But if we say that the
flesh is the Church and the Spirit is Christ, then the one who abuses the flesh abuses the Church.
Such a person, therefore, will not receive the Spirit, which is Christ. This flesh is able to receive
such a great and incorruptible life when the Holy Spirit40 clings to it; nor can anyone proclaim or
speak about the things that the Lord has prepared for those he has chosen (cf. 1 Cor. 2:9).

32
πνεῦμα. Here the word “Spirit” means not the Holy Spirit, but the Divine nature of Jesus Christ as the Son of God.
33
ἐγένετο σάρξ, cf. John 1:14. That is, took upon himself the entire human nature.
34
Here we find an unusual notion of the “first Church” (ἡ ἐκκλησία ἡ πρώτη) or “spiritual Church” (ἡ ἐκκλησία
πνευματική), which is the first creation of God, based on a spiritual interpretation of the story of creation of the first
humans — Adam and Eve: according to the author of this homily, the man (or male) was Jesus Christ, the Son of God
and the head of his Church, while the woman (or female) was the Church as his body (cf. Col. 1:18, 24; Ephes. 1:23;
5:29–32). Presumably, this notion of the preexisted spiritual Church is derived from the notion of Divine
predestination of a small part of believers to salvation, made before the creation of the world; cf. Rom. 8:29–30; Ephes.
1:4–11. See also Hermas, Pastor, I.1.3; 2.4. Another explanation was proposed later by Augustine, who assumed that
God first made an angelic or heavenly Church, the is, the society of angels, or the city of God.
35
ἐκκλησία ζῶσα σῶμά ἐστιν Χριστοῦ. The notion of the Church as “body of Christ”, which serves here as a
counterbalance for the metaphysical notion of the preexisted “spiritual” Church, is well attested in the Epistles of the
apostle Paul; cf. Col. 1:18, 24; Ephes. 5:30; 1 Tim. 3:15.
36
Or: she, i.e. the Church.
37
Or: she, i.e. the Church.
38
ἀντίτυπος τοῦ πνεύματος. Here the Spirit most probably means Jesus Christ. See above, our commentary to ch. 9.
39
Source unknown.
40
τοῦ πνεύματος τοῦ ἁγίου. This probably means Holy Spirit and not Christ. Anyway, the author does not clearly
distinguish between Christ and Holy Spirit. This confused teaching, common to some early Christian writers (esp.
Hermas, Lactantius), later became known as “binitarism”.