Two Letters to Virgins

Epistles to Virgins. Prefaces.

Saint Clement of Rome, Disciple of Saint Peter, Two Epistles to Virgins

"We speak not in the learned words of human wisdom, but in the doctrine of the Spirit." (1 Cor. II, 13.)

Dedication Epistle

Most Illustrious and Most Reverend Prelate,

I was completely unaware that the two Epistles of Saint Clement to Virgins, which Wetstein of Basel had rendered into Latin from the Syriac in the previous century, had been reissued by Your Amplitude, along with the Epistles to the Corinthians already translated into Latin long ago.

Had this knowledge reached me sooner, I would undoubtedly have been deterred from this publication. For how could I have presumed to consider imperfect a work which so great and learned a man—one elevated to episcopal dignity through the splendor of his letters and his skill in the sacred Scriptures, to the acclaim of all the pious and good—had judged worthy of more recent publication? But having finally completed the labor, I felt ashamed to say: "I have labored in vain, I have spent my strength without cause and in vain."

Nevertheless, we both run the same path, and we strive for the glorification and triumph of our holy Mother Church. Nor do I doubt that, with the keen sharpness of eye you possess, you noticed very many flaws in Wetstein’s translation, even though, intent upon so many other cares, you did not undertake the task of pointing them out: for we cannot all do everything.

Behold, therefore, most learned Prelate, he returns to you, clothed in new garments: the apostolic herald of virginity, that sweet Roman Clement, companion and interpreter of the most blessed Peter and Paul, the delight of the earliest Christians, the doctor and master of both beginners and the perfect, the vertex and glory of the Church and of the Roman See.

Why should I not open my heart? That Pontiff of ours blushed when a heretical hand dragged him from darkness into the light, and he did not wish to appear as he was then. It seemed as if one Samuel said to another Saul: "Why hast thou disquieted me, to make me rise... when the Lord hath departed from thee?" For

^A truth, he sought his own glory, or rather the humiliation of the Church, while he was uncovering the hidden treasure.

He certainly extolled with praises the blessed Clement's Epistles to Virgins; but when at the same time he attacked the immaculate spouse of Christ with reproaches, he revealed himself as an adversary of Christ and a minister of Satan, "who disguises himself as an angel of light." [*]

Not all who are outside the Church always speak with a hostile spirit. Junius Patricius, of Oxford, publishing another work of Saint Clement, does not attack the Roman Church; what Saint Clement always says in a Catholic manner, he never distorts against Catholics; he in no way abuses those things which Saint Clement offers for the restoration of peace in order to spread sedition and discord; he does not attempt to shake against the immovable Rock of the Church the gates of hell.

I hope, therefore, for pardon from all the orthodox, but especially from you, most faithful Prelate, if I bring forth the blessed Clement addressing virgins in new and more worthy ^B ornaments, provided that I do not deceive myself, and if I adopt a sense of his words entirely alien from Wetstein’s interpretation, more than once.

What I have intended in this publication, I judge it worth the effort to declare to all pious readers, and I shall discuss it more fully in the preliminary dissertation.

The learned Binius, who wrote long before the Epistles of Saint Clement to Virgins were found, expressly declares that they had existed and had been called canonical, just like the first Epistle to the Corinthians, because they were read in the assemblies of the faithful.

Here I shall only say that if I had not firmly held that they were authentic—nay, if even the slightest doubt about their genuine author had remained in my mind—I would have entirely refrained from translating and publishing them, or at least I would have set forth the reasons for my doubt.

I certainly cannot express the same certainty concerning the true sense intended by the author: for since their original Greek text is still missing, it is always to be feared that the Syrian interpreter sometimes erred. However that may be, I do not doubt that Wetstein, even in translating the Syriac, added many errors himself: and therefore I have ^C more than once deviated from his senses. If the interpretation of Wetstein had been correct and fitting, there would be almost nothing to criticize in the French translation of Mr. Boistard de Prémagny: therefore, I carp not at his translation, but at his annotations.

But since nothing absolutely certain can be affirmed concerning the fidelity or errors of the interpreters, in the absence of the primitive text, why have I myself undertaken a new interpretation? I shall satisfy this question in the preliminary dissertation. I shall say, however, that very many places of Holy Scripture were either not recognized by Wetstein or were poorly rendered: although this might seem hard to believe regarding a man so long versed in the sacred letters. But if he recognized these places, why did he reject the interpretation common even among his own people? The errors of Wetstein induced the aberrations of the French translator.

My principal care, therefore, was to uncover in this extremely dense thicket the divine ^D sentiments and to manifest them. Whether I have kept to the right path, let the pious and learned reader judge, primarily by joining and comparing the preceding text with those that follow. For Saint Clement was not ignorant of the rules of dialectics, nor should it be supposed that he wished to argue against them.

Furthermore, I have not introduced a single new text, but Wetstein’s interpretation has always been subject to my eyes, while I was restoring his irregular and contorted phrases to their natural rectitude. Nor am I the first to have entered upon this path: for many before me, in the explanation of ancient authors, have put forth, if I may so speak, bold conjectures, which were later accepted by all the learned as unshakable truths. I, however, have relied upon mere conjectures very rarely, and perhaps not once; but, for the most part, some portion of the recognized text led me to the knowledge of a portion otherwise hidden by the confusion of words. If I have rejected the words of Wetstein almost everywhere, even when I was standing by his own sense, let alone opposing it, I thought I was rather paying him a courtesy. For thus he speaks in the conclusion of his Prolegomena: "The kind reader will pardon the faults and inelegance of the Latin translation in a man [working] on a new and sufficiently

difficult task, and one deprived of the counsel of friends, even though sought from all sides. He will also easily correct certain errors which have crept into the Syriac text... even without my prompting."

The first words of this passage commend the modesty of Wetstein; the latter words acknowledge what he either did not understand or neglected. I praise his modesty; to the dark places, as much as I am able, I bring light; the negligence, if any there be, I endeavor to repair. Do I not thus comply with Wetstein's wishes?

Saint Clement drew almost his entire discourse from the sacred fountains. Spared no labors, therefore, I have diligently sought out those same fountains, which, as has already been said, Wetstein seems not even to have suspected existed. I have noted nearly everywhere whence the texts were drawn, at least when the phrase appeared sufficiently intact: for it was not necessary that every single word be marked sacred, lest there be innumerable notes. I have adopted the version not of the Septuagint Interpreters or of any other translator, but of the Vulgate, even though it did not yet exist in the time of Saint Clement. Indeed, in other places, when it was permitted to me to make a free choice of words having the same meaning, I almost always preferred the expressions consecrated by the Vulgate.

The attentive and prudent reader, provided he be for a time acquainted with the spirit of the primitive Church, will be moved by reading these Epistles, apart from the proofs of authenticity which they offer, and will realize how insipid and unworthy of a grave man are the quibbles of Mr. de Prémagny. No one free from party bias will deny that the holy Pontiff, filled with the apostolic spirit, spoke without artifice or ambitious ornaments. Hence the learned Junius Patricius had already scented the authenticity of the first Epistle of Saint Clement to the Corinthians.

The warnings given to virgins are derived, as I have said, from the sacred Scriptures, but especially from the writings of the apostles and evangelists. The pious Pontiff returns to them from time to time; so ardent is his desire to inspire his virgins with a love of virtues and a horror of vices! He obliquely criticizes Christian hypocrites who concealed carnal desires under the cloak of piety; but especially the treacherous heretics who were even then tearing the Church apart, and whom the pagans often confused with the true disciples of Christ.

In those times, just as today, two types of persons devoted themselves to chastity: first, those called to the sacred ministry; and then those who, remaining in the world, whether men or women, strove for evangelical perfection. To the former, Saint Clement mentions the sublimity of their vocation, lest they debase it through an ignoble manner of life. And because humility is the guardian of the angelic life which the ministers of Christ, in particular, ought to lead, the holy Pontiff pursues pride wherever it turns and hides, and uncovers its lairs in preaching, in exorcisms, and even in the most holy acts. But since presumption and rashness have led many to ruin, he suggests cautions by which the danger may be avoided.

To both, that is, to the clergy and to the virgins living in the world, in order to strike holy fear into their souls, he displays the fall of certain pillars who might have been believed to be unshaken and immovable. Yet he adds courage to them, calling to mind the graces and protection prepared by heaven for the cautious and prudent souls.

Wetstein, who certainly deserves to be praised for not having corrupted the epistles of Saint Clement with discordant elegance that could have twisted their sense, admitted negligence which occasionally disfigured them, which must have done much harm to their authority. He cared so little about joining the thoughts of his author that he seems rather to have studied to disjoint them. Yet nothing was easier than the construction of a regular phrase.

May I be granted pardon if I have undertaken a labor perhaps superior to my strength. The homonymous son wished to honor the Father. Moreover, blessed Clement frequently expresses clearly the use of the sacraments of the Church, especially the divine Eucharist, and the sacred confession of sinners; he extols the inviolate virginity of the most blessed Mary, who was worthy to carry the Lord of heaven in her womb. For my heart, the reproduction of this ancient Roman faith, which has always been, is, and will be the same, was sweet. Gaul ought to love Saint Clement, for from him she received many of her prelates and noble martyrs. But no one loves and venerates him more

than the bishop who is adorned by his illustrious name, and who is the successor of this holy Eutropius, bishop and martyr, whom blessed Clement himself had sent to evangelize the Santoni.

I have published this book in Latin and French; for I was not writing only for my own countrymen, but for all, even strangers, to whom this reading might be of benefit. Furthermore, it was necessary to oppose to the confused translation of Wetstein a clear and lucid text. Would that God, Best and Greatest, might fulfill the desires of my heart with the edification and sanctification of all readers!

This epistle, most excellent Bishop, will appear longer to some, especially with the longer dissertation following it. I hope there will be another judgment, one weighing the importance of this book. If anything in this work, or in my other publications, should have slipped out—against my will—that is less than exact or orthodox, I submit it all to the correction of Holy Mother Roman Church, and of that sacred Head, to whom I pledge and swear total and sincere fidelity and obedience from my inmost heart.

May God, the fount of all good things, who inspired me to dedicate this work to you, most distinguished Prelate, be incessantly present to your spirit, and may He preserve you long in safety as an ornament of the Church, a light for the souls of the faithful, and an exemplar for Prelates.

Your most devoted servant in Christ and Mary, + CLEMENT BISHOP OF LA ROCHELLE AND SAINTES. Written at La Rochelle, on the eighth day of the Nativity of the Blessed Virgin Mary, 1852.

ON THE TWO EPISTLES OF SAINT CLEMENT OF ROME TO VIRGINS: PRELIMINARY DISSERTATION

REASON FOR THIS NEW PUBLICATION

It is absolutely confirmed what I had sensed when both these Epistles came into my possession, and I considered them attentively. Moreover, the mere negligence of Wetstein, who had translated them from Syriac into Latin, seemed to me sufficient for a reader to reject a writing so unrefined; for even if one paid the slightest attention to his crudity—not to say ignorance—of Latin, rarely, as I said, did the translator of the text of Scripture notice or recognize it; nor, perhaps, did he less rarely fully grasp the author's meaning. Hence it happened that the labor of Saint Clement often came out unintelligible or barbaric.

I knew, indeed, that their authenticity had been bitterly attacked by the pseudo-reformers, and that it had even appeared doubtful and uncertain to certain Catholics. However, since I certainly knew that there were found in these works things that perfectly agreed with the testimonies of Saint Jerome and Saint Epiphanius, I suspected that these monuments of antiquity had been rejected by the disciples of Luther and Calvin primarily out of hatred for virginity, and that they had not been admitted by some Catholics because they had not pondered them maturely enough, having been offered by suspicious hands. ^B

I shrank back, I confess, from entering this forest of difficulties; nor were there lacking reasons to deter me from extricating myself from these brambles. For this labor cannot be demanded of a bishop occupied with a thousand other grave cares...

^A furthermore, I knew that sectarians would not be favorably disposed toward my lucubrations, after they had so cruelly attacked the progeny of the same kind published by a colleague. I also weighed the modest fruit that might be expected from this small work; for our erring brothers, even with this booklet published, will be no less hostile to virginity than before, even if it were proved as clear as day that the Epistles of Saint Clement to Virgins are authentic. Indeed, no happier lot can befall this pontiff than that which befell the divine Paul, whose disciple he was. Catholics do not need this new argument to have the doctrine of their holy mother Church commended to them. Finally, I said, if it pleases God that this work be emended and published in an explained form, He will inspire light and the will to bring it to completion in one of the many pious scholars who labor today to unearth and make public the many treasures of the ancient Fathers that lie hidden.

Yet that interior impulse by which I was urged toward this labor always persisted in me. Whether that impulse was supernatural, I dare neither affirm nor deny. I shall only say that for many years Saint Clement seemed to be chiding me from within as I hesitated; offering himself as a guarantor and helper of the work: so that just as he himself had adorned virginity with praises and fortified it with cautious warnings, so too I might vigorously defend the authenticity of his Epistles against detractors; for He who opens the mouths of the mute, even makes the most talkative and bold, when He wills, silent. ^B Why then should I have hesitated longer, when the publication of this booklet, hidden for so many ages, was born to contribute to the greater glory of God and to the honor of our holy mother Church?

Certainly, if eloquence alone were sought in ancient writings, the Epistles of Saint Clement which we are publishing could have been left in oblivion; for books overflowing with refined literature and outstanding poetry have reached us from everywhere. And would that so many works full of filth and defilements, cleverly insinuating vices, had perished! Would that, on the other hand, there had been preserved in their place numberless treasures of the holy Fathers lost through the injury of time, breathing forth heavenly wisdom!

THE VALUE OF THIS ANCIENT MONUMENT. Truly, among these riches, no others should be valued as highly as the writings of the apostolic men which reveal to us the first footprints of the Christians, especially if from them a certain remote echo of the pontifical voice, which was thought to be entirely extinguished, resounds to us. For who, after the voice of the apostles, can be a clearer or more cherished sound to us than the voice of Saint Clement, which so often filled the attentive ears of the faithful and moved holy hearts? For not only did he preach while alive, ^A but even dead he still speaks, while his writings have been read by the faithful for many ages. The water flows the purer the closer it is to the fountain. Indeed, no one is ignorant that the faith and the form of life were instilled into the heart of Saint Clement by the apostles Peter and Paul themselves, whose disciple he was. He witnessed their most holy lives, and proposed them to others to be watched and imitated—worthy indeed to be chosen by Peter himself as his successor: for his knowledge, life, and martyrdom sufficiently proved that so exceptional an election had been inspired from heaven.

What was the merit of him whose glorious predestination was predicted by the blessed Paul himself! Whom Ignatius of Antioch, Irenaeus of Lyons, Clement of Alexandria, Origen, Eusebius, Athanasius, Cyril of Jerusalem, Optatus of Milevis, Epiphanius, Basil, Jerome, Rufinus, Augustine, Eucherius of Lyons, and numberless others vie with one another in extolling with the highest praises.

Not only have the Epistles of Saint Clement to Virgins suffered the injury of time, but many other writings of so great a pontiff have been lost, and those which survive have been transmitted to us either mutilated or corrupted. But the Lord, who guards the bones of His saints, and reveals them when it pleases Him, also manifests their writings sometimes through anyone, even if he be a stranger to the Catholic Church.

Thus, in the year 1633, the most learned Junius Patricius of Oxford published in Greek and Latin the first Epistle of the same Saint Clement to the Corinthians, from a most ancient Alexandrian manuscript. Thus, almost in our own days, John James Wetstein, even from the fold of the Protestants, published at Leiden the other two Epistles of Saint Clement to Virgins, which he unearthed from an ancient Syriac manuscript of the New Testament sent from Aleppo by the Emperor of the Turks.

Saint Irenaeus calls the letters of Saint Clement to the Corinthians most powerful. Saint Jerome testifies that the first Epistle to them is specially very useful. This, he says, seems to agree with the character of the Epistle which is borne under Paul's name to the Hebrews. ^D The same holy doctor doubts the authenticity of the second Epistle of Saint Clement to the Corinthians.

MOMENTS WHICH ASSERT THE AUTHENTICITY OF OUR EPISTLES. Saint Jerome spoke of both Epistles which we publish today, after Wetstein, in Book I *Against Jovinian*, saying: "These are the eunuchs who have made themselves eunuchs not by necessity, but by will, for the sake of the kingdom of heaven." To these also Clement, the successor of the apostle Peter, wrote epistles; and he wove almost his entire discourse on the purity of virginity: and subsequently many apostolic men, and martyrs, and...

men illustrious both for their sanctity and eloquence, whom it is very easy to know from their own writings.) ^A Regarding these same epistles, Saint Epiphanius speaks thus: "Clemens himself refutes them throughout in these circular epistles which are read in the holy Churches... Clemens taught virginity; these [the Ebionites] reject it. He commends David and Samson and all the prophets; the Ebionites detest them."

These words, most certainly, designate so clearly the epistles which Saint Clemens wrote concerning Virginity, that there is no room to doubt their existence. Indeed, Saint Clemens, according to Saint Jerome, is the leader of all those men who were apostolic and who, for their sanctity and brilliance, undertook to treat this theme. Furthermore, Saint Epiphanius testifies concerning these same epistles that they were still read in the churches in his own time. Moreover, he narrates things which Saint Clemens treats in these Epistles, and nowhere else: namely, those things which pertain, in this matter, to David, Samson, and the prophets.

Lambertus Gruterus Venradius, who wrote almost two centuries before Wetstine, expressly lists these Epistles among the writings of Saint Clemens which were [then] considered missing. Baronius holds the same opinion, to whom Rondininus seems to agree.

Abbas Gratianus, who recently translated from Greek into the Italian language the first Epistle of Saint Clemens to the Corinthians, upon these words which are found in number 38 of this Epistle: "He who is chaste in the flesh, let him not become insolent, knowing that it is another who grants him continence," says: "Some feel that this passage is meant by Saint Epiphanius and Saint Jerome, when they assert that Saint Clemens discoursed on virginity; but although express mention is made there of chastity and continence, since these things are said but briefly, it seems more probable that these materials were treated in an extensive manner, and ex professo, in one of the chapters of Saint Clemens which perished by accident." This conjecture is supported by reasoning and by the unambiguous assertion of the aforementioned saints.

Assuredly, this honorable writer would not have spoken thus if the news of the discovery of the Epistles, which we are now publishing anew after Wetstine and D. de Prémagny, had reached him. Moreover, Saint Epiphanius and Saint Jerome do not indicate merely certain chapters, but whole Epistles. Let us come now to the intrinsic proofs. The first is drawn from the original language. Although Saint Clemens was Roman, no writings of his are mentioned which he published in the Latin tongue. He wrote both Epistles to the Corinthians. It is evident, too, that the original text of the two Epistles to the Virgin was written in Greek: for the Syriac version has preserved many words which are purely Greek. At the time when the holy pontiff wrote, there did not yet exist, in all probability, any Latin version of the sacred Scriptures, at least not one generally accepted; and from this one can conjecture why Saint Clemens wrote his works in Greek rather than in Latin: for since he wove his discourse for the most part from sacred words, he could cite the Greek translation, which was in everyone's hands, much more conveniently and securely than by translating those sentiments into the Latin language. Therefore, he uses the Greek version of the Old Testament consistently, even when it departs from the Hebrew reading. This certainly denotes the great antiquity of these Epistles. The antiquity is also proven ^B by the narrative of the washing of feet, which, in apostolic times, was still performed by women of advanced age, and which, if I am not mistaken, ceased everywhere after the days of the apostolic men. No one ought to be surprised that Saint Clemens is called the disciple of the apostle Peter at the beginning and end of these Epistles, since he is considered rather as the disciple of the blessed Paul: for Origen, so close to the age of Saint Clemens, speaks thus in the *Philocalia*: "Clemens Romanus, the disciple of the apostle Peter." If, furthermore, any credence is to be given to certain narratives of the *Recognitions*, Saint Peter had no disciple or companion more assiduous and like-minded than Saint Clemens. What is incredible, nay, what is not most probable, that Saint Clemens, who was Roman and a Christian, attached himself to Saint Peter at Rome, and was his disciple long before Saint Paul came to Rome?

It is certain that Saint Clemens was born at Rome to his father Faustus, whom many call Faustinianus, and his mother Mathidia. He was sent by his parents to Athens, where studies were then flourishing most in order to learn philosophy: and in a short time he was considered a master of knowledge. But when the variety of opinions made him uncertain as to which view he should embrace regarding the more sublime questions of religion, he is said to have fallen into the hands of the Prince of the Apostles, and, having been assumed by him as a companion of his travels, he so progressed under such a master, that, at his command, he sometimes fulfilled the task of preaching. He later heard the great Paul, and accompanied him for some time, to whom he proved himself in such a way that he was counted by him among the chief and most holy collaborators of the Gospel. Indeed, approved writers, like Saint Jerome, probably think that Saint Clemens was employed by Saint Paul to ^C interpret the Epistle to the Hebrews. ^D

Others conjecture the same concerning the second Epistle of blessed Peter.

Truly, it was fitting that a man whom ancient authors testify to have remained throughout his whole life in pure and holy virginity should write regarding virginity and its preservation. ^A Finally, the Lord permitted that that precious treasure, so long desired by a follower of the pseudo-reformation, should be found, recognized, and defended. But lest such a discovery serve to support Catholic doctrine, the discoverer takes the opportunity to declaim against the Church, because, as he says, in these Epistles there is nothing found concerning the hierarchy, nothing concerning the monastic life and convents, nothing concerning the terms and formulas of speech invented and sanctioned by councils, from which a writer of later centuries would scarcely have abstained.

Carried away and blinded by the zeal of his sect, Wetstein does not notice that, by such declamation, he renders himself hostile even to those monuments to which he himself adheres with sincere and immovable veneration. He acknowledges, of course, with all learned men, the authenticity of the first Epistle of Saint Clement to the Corinthians, which Junius Patricius the Englishman discovered and published. Moreover, in many places of this Epistle, the hierarchy is clearly mentioned, but perhaps nowhere more splendidly than in no. 40, from which it is pleasing to transcribe the words that follow: «To the high priest his own duties are assigned, and the priests have their own place assigned, and to the Levites their own duties are incumbent. The layman is bound by the precepts for laymen.»

This Epistle had been written to the Corinthians ^B uniquely that they might recognize and revere the hierarchy, who, obedient to the admonitions of Saint Clement, returned to submission and peace. It is true that Saint Clement neither spoke nor could have spoken of the monastic life and convents, since in his time these did not exist; but the pious pontiff teaches virgins to live among the seculars in the same perfection that was later observed by monks and those in convents. Nor do I deny that the formulas of speech of the councils are not found in these Epistles. Hence, I too would easily conclude the authenticity of these Epistles, provided that nothing is detracted from these most holy assemblies.

THE INSIPID INVECTIVES OF WETSTEIN

I would have wished to express a grateful spirit solely toward Wetstein for the benefit he provided to the Church and to learning by publishing these Epistles of Saint Clement; but at the same time, it is not possible to restrain my sorrow that he has shown himself so unjustly gratuitous toward the holy Church on the occasion of this publication. It must be believed that at that time the voice of his own conscience was stifled, reclaiming within him against himself; but such is often the condition of those who have enslaved themselves to the yoke of a tyrannical heresy, that they do not believe it permissible for themselves to accept the preaching of one truth without, at the same time, injuring the pillar and foundation of truth. ^C

Therefore, Wetstein inveighs rather insipidly against the Roman Church, saying that the discipline handed down in the Epistles of Saint Clement is displeasing to it; and that for this reason they had remained hidden from the Church for so many centuries: «For they are accustomed,» he says, «who dominate in the Church, not to conform their character and opinions to the doctrine once delivered, which they profess, but rather to twist the ancient doctrine to the character and opinions of their own time; and where the disagreement is too manifest, either to act by force or to destroy books by flames...»

Yet it was not at all appropriate that those who glory in being most tenacious of ancient traditions should repudiate our Clement, who saw the blessed apostles, and lived with them, and had the preaching of the apostles still in his ears, and the tradition before his eyes. Not content with having leveled these injuries, Wetstein adds that clerics do not suffer themselves to be deprived of familiarity with women; that women dominate the Churches, so that in the priestly rank the favor of women judges; that the prelates of the Church have despised and rejected these Epistles of Clement, in which such a meager diet is commended, and not even a shadow of authority is found, while today even a cleric of the lowest order deems it to pertain to his dignity to eat more sumptuous food and, in spiritual matters, to assume the person of an apostle or prophet for himself. Finally, Wetstein hardly hopes that these Epistles will be recognized as authentic by those whose morals are not, as he says, conformable to their doctrine.

RESPONSE TO THE INVECTIVE OF WETSTEIN

At less expense could Wetstein have acquired for himself the reputation of a zealous reformer, although I doubt whether he has actually acquired it. For how many persecutions, among his own people, did he undergo on account of the publication of these Epistles! They, far from favoring the authenticity he claimed, turned their fury against the declaimer himself, not because of his declamations against the Church and the Catholic clergy. Indeed, almost only among Catholics has the authenticity of the Epistles found defenders and advocates. Here I shall mention only the *Diarium eruditorum*, month of June, vol. XI, 1758, p. 446. That diary confesses the discovery of these Epistles to be of the greatest moment; the *Commentaria*... ^D

Lugd., Aug., 1758, p. 2076; Godescard, in the *Life of Saint Clement*; Caillan, in his *Select Collection of the Fathers* (4); etc.

This difference in judgments clearly demonstrates to whom the doctrine handed down in our Epistles is displeasing, and who have always desired that they remain hidden.

The reason he offers regarding the exorcisms employed in the early Church, which he wishes to confuse with the treatment of the sick, is worthy of laughter. From this he also takes the opportunity to accuse the current rites of the Church indirectly, by asserting that in the past, at least, every suspicion of fraud and imposture, every hope of sordid gain, was absent.

I ^A will candidly confess what I feel: I do not know whether these precious Epistles could have been published under more unhappy auspices than under the patronage and during the time of Wetstein. Celibacy is always hateful to the pseudo-reformers; a certain reformer was bringing to light an apology contemporary with the cradle of the Church: a disciple of Luther was pricking Luther. What favor was to be expected from this quarter? The leaders of the Catholic clergy, not provoked, were attacked by him with indiscriminate slanders, accusing them of perverse morals, hypocrisy, and a desire to burn books whose doctrine could not be bent to their, as he said, depravity and wickedness.

I ^B will vent neither curses against the sect of the accuser nor against the accuser himself; for what would reproaches avail? What would vengeance avail? No one, unless he is insane, can deny that a thousand writings of the ancients, lost and obliterated by the injury of time, have at last revived through the care and solicitude especially of the pontiffs, who spared no expense to search out these hidden treasures. Deservedly would he expose himself to the laughter of all who would dare to compare the immense multitude of ancient books of every kind discovered by the Catholic clergy with the very rare findings of the sectarians.

Our enemies do not agree with themselves: now they accuse the leaders of the Church for having waged war on the freer books of the ancients, now they impute to them that they have, by design, labored for the destruction of works teaching chastity and holy discipline. ^C Why then is the Catholic clergy accused by Wetstein of excess familiarity with women, when it is specifically because they are continent that this displeases the pseudo-reformation? These things are contradictory. He argues that the prelates and clergy of the Church despised and rejected the Epistles of Saint Clement, out of a desire for gluttony and ambition; whence they usurp ecclesiastical ranks, as he charges them, and whence they also arrogate to themselves the qualities of apostles or prophets! It is a wretched refuge, indeed, for heresy, which so unjustly dishonors those against whom it is opposed! Did Wetstein hope by these insane accusations to close the mouths of those who, in the very flock of the Lutherans, were denouncing him as a pestiferous Socinian innovator from the rank he occupied?

^D

COMPENSATION FOR THE PRECEDING INJUSTICE.

Wetstein, in inveighing against the Catholic Church and its clergy, followed the footsteps of his own sect. Let us forgive him: he did not perhaps know what he was doing. No benefit accrued to him from this. The pseudo-reformers, his patrons, did not rise up first against their colleague. Would that he could have understood from this that truth is defended and supported with true praise and worthy suffrage only in the bosom of the Mother Church! Nor should there be denied to Wetstein, by Catholics, the deserved honor which his adherents dispute for him. Who, moreover, is a stranger to party spirit that would not praise him for speaking thus? "There may perhaps be some to whom the writer of these Epistles will appear too harsh regarding marriage, and as extolling celibacy too much, when he decides that a more excellent place in heaven is to be given to holy virgins than to holy spouses" 10, and as ordering, more morosely than either humanity or the custom of our age permits, that all familiarity and commerce with women be forbidden, and commanding that their approach and conversation be shunned, "lest we receive any harm from the contagion," to use the words of Caesar.

"Clement, I confess, thinks otherwise about celibacy and marriage than Luther; but it has not yet been proven that he thought wrongly: for if anyone restrains his nature, and spurns even permitted pleasures, so that he may be better and more readily available for the doctrine of the Gospel and the care of the Church, why should he not hope for a greater reward from God in the life to come than those who have already received their portion of their reward in this life? Moreover, Clement neither commands celibacy nor forbids marriage, as is manifest both from the passage just cited, and from another of the same Epistle written against those who reject marriage, which Dionysius Barsalibi testifies to having read, in Asseman 12: nor does he say anything different about the reward of celibacy from what Paul had taught 13."

THE REASONS BY WHICH D. DE PREMAGNY CALLS INTO DOUBT THE AUTHENTICITY OF BOTH EPISTLES OF SAINT CLEMENT ARE WEIGHED AND REFUTED.

Stephanus Franciscus Boistard de Premagny, of an honest family, born in Rouen, a man of great learning, did not admit them into his collection, while yet not denying that they are authentic? It is probable that either no copy of them could have reached his hands, or if one did arrive, his foot retreated at the mere sight of Wetstein's rugged translation. For the same reason, I myself have delayed my own work for many years, which I wish were not still unworthy of Saint Clement!

PROEMIA TO THE EPISTLES TO VIRGINS

ture, among the principal patrons of modern philosophy, whose friend he was, having been conversant with him, ^A he read almost countless pamphlets composed by him before the Academy of Rouen, of which he was a member. However, he only published a French translation of our Epistles, although he had reached into the hidden depths of various sciences. The catalogue of manuscripts which he left behind (5) does not show a man hostile to the faith. Yet it cannot be denied that many of his annotations added to the version are worthy of reproach, as will be clear from what I am about to say.

I shall follow the order of the numbers which M. de Premagny affixed to his annotations.

I. I shall hardly delay to prove, against the annotator, that the titles of "holy" and "blessed," which Saint Clement uses, do not harm the authenticity of the Epistles. For them to have been used by him, a single use of these words in the New Testament, where they are found frequently, would suffice.

II. He indirectly and cursorily criticizes the apostleship of blessed Peter at Rome. But that attack does not deserve a response: for innumerable books existed in the time of M. de Premagny, and still exist now, proving that no more foolish doubt could remain in the minds of scholars than that concerning the long sojourn of Saint Peter in Rome; for in this fact of history, the most learned writers are unanimous with all past antiquity, as much among Catholics as even among Protestants.

III. He marvels that the title "Divine Apostle" is attributed to Saint Paul as a contemporary, and that he is called "Apostle" without the addition of a name, and by antonomasia. But Saint Clement, in his first Epistle to the Corinthians, which is acknowledged by all as authentic, says: "Receive the Epistle of the blessed Paul." What great difference is there between "divine" and "blessed"? None, truly. Furthermore, each word was used indifferently in the time of Saint Clement. Hence, in the Acts of the Martyrdom of Saint Ignatius of Antioch, which were written by his disciples, it is read (no. 9): "That conveniently, as the divine Paul said, he himself also might become a spectacle to the world, and to angels and to men." Therefore, in that age, such words were accustomed to be used.

Nor is it a wonder that even then Saint Paul was called "Apostle" by antonomasia, since he had been so divinely called to the apostolate, and the wisdom of such a man had been celebrated with such a panegyric by Saint Peter, who, as Saint Clement says in the first Epistle to the Corinthians: "Obtained the prize of patience, having borne chains seven times, having been beaten, ^B hav- ing been stoned, he became a herald in the East and West; who received the noble renown of his faith, teaching the whole world justice, and having come to the boundary of the West, and having suffered martyrdom under the prefects (6), he thus departed from the world and went to the holy place, having become a great example of patience. To these men who led a divine life, a huge multitude of the elect was gathered," etc.

IV. M. de Premagny declares that the authenticity of these Epistles is doubtful, for the reason that, according to him, it is impossible to conjecture to whom they were written.

And yet, the words which are found at the beginning of the first Epistle could not be clearer: "To all blessed virgins who (7) have determined to preserve virginity for the sake of the kingdom of heaven." Saint Jerome acknowledged that these Epistles were written for these virgins alone, of both sexes; so that M. de Premagny must have had a strangely distracted mind, who, having first transcribed the aforementioned words in Latin himself, then translated them into our own language, when he said that it could not be conjectured for whom these Epistles were destined.

Saint Clement fulfilled the office of a good shepherd while he watched over the perfection of those who form the more illustrious portion of Christ’s flock. The beloved disciple himself assigns them a most honorable place in heaven. For after he announced that they have the name of the Lamb of God and of His Father written on their foreheads, he says that they sing a new song before the throne, which no one except them can sing, and he adds: "These are they who have not been defiled with women: for they are virgins. These follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits to God and the Lamb" (Apoc. xiv).

V. It pleases me, after Wetstein, to observe to M. de Premagny that nothing is found in these Epistles said about hierarchy and ecclesiastical authority: and he wishes to conclude from there that their authenticity is doubtful. Indeed, Wetstein had said that this authenticity is established precisely by that silence. I have already given a response to Wetstein; it remains, therefore, for me to respond to the annotator that there was no question there of hierarchy and of ecclesiastical authority. Everything has its own time and place.

VI. M. de Prémagny also quibbles over the words "Apostle" and "Gospel," as if they ought not to have been used at that time. Let me be permitted to say that this dispute is utterly ridiculous: for after these terms were used by Christ, by the apostles, and by the evangelists, who would dare to say ^D that it could not be used by Saint Clement? That...

Saint Clement uses both terms in the same row, writing his first Epistle to the Corinthians,, which is without controversy authentic. The Apostles, he says, n. 42, sent by the Lord Jesus Christ, preached the Gospel.

But M. de Premagny asks whether these words are to be found in the Syriac version: Gospel, Apostle? I respond that it matters little, provided the same sense is expressed. But to satisfy his curiosity, I will say that in Syriac only the sense of the word Apostle is expressed, that is, one sent, and that the word Gospel was introduced. ^B He does not consult his own reputation who puts forward such trifles.

VII. He who is swept away by the lust for contradicting would deny the sun itself shining, or would call its existence into doubt. Thus M. de Premagny raises a dispute with the author of the Epistles because he neither called the forerunner of the Lord the Baptist, nor the beloved disciple the Evangelist. From this he even judges whether both our Epistles could have preceded the publication and knowledge of the Gospel of Saint John. A truly miserable discussion! For if these Epistles preceded the publication of the Gospel of Saint John, why does he impugn their antiquity? But, without doubt, he was still distracted by reading and transcribing these Epistles, for Saint Clement has cited the Gospel of Saint John there many times. In n. 15 of the second Epistle alone, he has cited this Gospel twice: 1. They marveled that he was speaking with the woman; 2. Do not touch me: for I have not yet ascended to my Father. Since, therefore, Saint Clement has cited this Gospel of Saint John, is it not evident that it had been written before our Epistles? From this it is also clear that the forerunner of the Lord was acknowledged by Saint Clement as the Baptist: since in the first chapter of the Gospel of Saint John, the blessed forerunner is called the Baptist six times.

VIII. I have said above that it can hardly be conceded that Saint Clement was bound by a stricter tie to Saint Paul than to Saint Peter: for the sojourn of Saint Peter in Rome was much longer, and it must have produced a much closer relationship between them: a thing which would have to be admitted, even if those many testimonies of the ancients, which prove that Saint Clement was a companion of Saint Peter and unanimously hand down that he was consecrated bishop by this apostle, were valued at nothing.

I am ashamed to refute what the annotator so erroneously brings forward concerning the words "Son of the Virgin" [Filii Virginis], which Saint Clement applies to our Lord Jesus, as if the title Virgin had not yet been used to designate the Mother of the Savior. Did M. de Premagny call into doubt the authenticity of the Apostolic Creed, in which it is said: Born of the Virgin Mary? Or do these words involve some obscurity? He adds the words of Saint Matthew that are more favorable to the virginity of the most blessed Mary than the words of Saint Luke. And yet I cannot easily conceive in what words Saint Luke could have expressed the virginity of the Theotokos more clearly than by this discourse: And Mary said to the Angel: How shall this be, seeing I know not a man? And the angel answering, said to her: The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: and therefore also the Holy which shall be born of thee shall be called the Son of God.

IX. The annotator also marvels that these words are used by Saint Clement: Our Lord Jesus Christ, the Son of God. Were these voices therefore unusual, which are found so often both in the Evangelists and in the Epistles of the apostles? But if these are not yet sufficient, I refer the philosopher of Rouen further to the Apostles' Creed, which all Christians, in the time of Saint Clement, recited just as we do, saying: And in Jesus Christ his only Son our Lord.

He does not willingly read the simultaneous enunciation of the three persons expressed by Saint Clement. But why would the words of Christ to the apostles not displease him equally: Going therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost? Does he think that this precept was not faithfully and daily observed by the disciples of Christ? Does he imagine that the sign of the cross was not formed by the first Christians in the name of the Father, and of the Son, and of the Holy Ghost? He boldly says that until the year 165 the three persons of the most holy Trinity were never joined by words. He is mistaken: for they were joined daily in the form of baptism, and in the sign of the cross. Nay, in the sacred writings and in the tradition of this time it manifestly appears that they were united. For the three Persons of the most holy Trinity are expressed clearly enough together in these words of blessed Paul written to the Corinthians: The grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Ghost be with you all; and to the same: He confirmeth us in Christ, and anointed us God, and sealed us, and gave the pledge of the Spirit in our hearts.

No less clearly does Saint Peter announce the divine persons joined together, saying: To the elect... according to the foreknowledge of God the Father, unto the sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.

Saint John says equally openly: There are three who give testimony in heaven: the Father, the Word, and the Holy Ghost; and these three are one.

Indeed, the first Christians ought not to have revealed the mysteries of our religion imprudently to the infidels, lest they be mocked by them and persecutions be stirred up gratuitously; therefore Christ had said: Give not that which is holy to dogs; neither cast ye your pearls before swine, lest perhaps the swine trample them under their feet, and turning upon you, tear you; but so frequent was the invocation of the most holy Trinity among the initiated,

and the author of the *Dialogue Philopatris*, who wrote under the empire of Trajan, mocks the Christians for this very reason, and says to a certain believer: “Swear to me by the God of heaven, and the highest Lord, by the Son of the Father, by the Spirit proceeding from the Father, one God in three, and three in one.”

He should have refrained from all contention, Mr. de Premagny, regarding the occasion of another text which Saint Basil had taken from another work of Saint Clement that has perished. Behold that text: the earlier Clement of Rome says: “The God lives, and the Lord Jesus Christ, and the Holy Spirit.” Saint Basil believed ^A these words of Saint Clement were sufficient to establish the consubstantiality of the divine Word, and that the Arians might be refuted. Mr. de Premagny does not allow this. But who will hesitate between the authority of one affirming and one denying?

X. Mr. de Premagny seems with difficulty to accept the words by which the author of the Epistles encourages the imitation of the three divine persons. I refer the reader on this matter to those things which I have submitted in the annotation to this passage.

^B “Cast out demons.” What wonder, then, if the author of the Epistles lays down rules which exorcists should follow? What, moreover, do these savor of, if not chastity, mortification, humility? He indicates what must be done so that the evil spirit may be effectively expelled; but he does not, for that reason, accuse those who have not used this method of exorcising of fraud. Christ Himself taught His disciples with what arms they ought to be equipped to overcome wicked spirits; but He did not pronounce them guilty of fraud or lying when they told Him they had lacked the desired effect. The Evangelist sets the matter forth thus: “Then the disciples came to Jesus secretly, and said: Why could not we cast him out? Jesus said to them: Because of your unbelief. For, amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain, remove from hence hither, and it shall remove; and nothing shall be impossible to you. But this kind is not cast out but by prayer and fasting.”

Let the philosophers of this age, therefore, cease to vituperate in the holy Fathers those things which they ought to revere in Christ—unless, perhaps, they have renounced Christ. It is, however, a most noteworthy fact that most heretics and philosophers are inflamed and agitated at the mere mention of demons and exorcisms, as if they themselves were possessed by demons.

XI. According to the annotator, the authority of our Epistles changes much because of the fraud and hypocrisy that are reproached in certain directors. “No greater declamation,” he says, “existed in the time of Chrysostom.” But if the authority of the Epistles were uncertain on that account, it would follow that most of the Epistles of Saint Paul could also be judged doubtful, for in them he inveighs vehemently against the pseudo-apostles. But we who hold that the devil has been a liar and a murderer from the beginning, know also that from the very cradle of the Church there have been ministers at hand, whose wiles have been revealed and strongly refuted in every age. There was no lack of an agent of Satan within the very society of Christ; yet the testimony provided by the evangelists regarding his perfidy could never weaken the other things they wrote.

Concerning the occasion of possessions and exorcisms, the annotator infers that hidden within them were mere frauds, derived from the Jews of Asia. Thence he diverges into the field of diseases, especially those which bring about convulsions, by which he asserts the faithful were deluded, as if the operations of the demon were feigned in these cases. After this incursion, the philosopher of Rouen says: “The greater the antiquity that will be given to both our Epistles, the closer will abuses be brought to the origin of the Christians: which is an inconvenience and difficult to believe.”

But let me be permitted to reply: Why does the annotator change the nature of the things of which the author of the Epistles has spoken? He did not utter a single word about frauds, or about feigned diseases, or about convulsions attributed to the devil. Therefore, Mr. de Premagny has spoken into the air, and his work has perished. Most certainly Christ (whether our critic wills it or not) Himself cast out demons, and commanded the apostles and ^C disciples to cast them out themselves, when He said: “Cast out demons.”

XII. The annotator blames the author of the Epistles as a narrator who is little truthful regarding those things which belonged to our Lord. “Clement,” he says, “is not a diligent relator of the journeys of Christ. For without doubt, many women accompanied Him shortly before He finished His life. Not once did He lodge and eat in the house of Mary and Martha; nor did the women once pour ointment upon His head and feet,” etc.

There is no little boy or girl in the schools for the poor who would not have been able to produce the same learning here as the philosopher of Rouen. Would they, on that account, have dared to teach or rebuke an apostolic man, a supreme pontiff and martyr? But for the complaints of Mr. de Premagny to have any weight, he ought to have cited certain words of Saint Clement which might have given fair occasion for his complaints; but no such words ^D exist at all. Perhaps it will be said that it is not the truth, but the pseudo-Clement that is attacked here: such an excuse can be admitted, without admitting the gratuitous hypothesis which the text, having been carefully examined, rejects.

As to the fact that the annotator asserts with such serenity that Christ was not once lodged in the house of Martha and Mary—this is indeed true regarding their meals; but it can very easily be contradicted regarding the staying of the night: for the ancients have handed down that Christ was accustomed to withdraw to the mountain and into solitude when the apostles themselves sought a bed to take their rest.

^A Moreover, this tradition agrees perfectly with these words of the Gospel: *He went out into the mountain to pray, and he continued all the night in prayer to God.* 12 Thus we have an instance of his spending the night. Does he not seem to have a custom of it? And the same evangelist, speaking of the night time, says of him: *And going out, he went according to his custom to the mount of Olives.* 13 All the evangelists have diligently noted this special place of Christ’s prayer on the mount of Olives, calling it an estate or the garden of Gethsemani. In public, Christ had almost the same relations with men as with women, for he had come to save both sexes; but in private, he did not conduct himself in the same way, and therefore the apostles are astonished when they see him alone, even if in the open, conversing with the Samaritan woman.

^B From the fact that holy Clement reported Christ’s words to Mary Magdalene saying: *Do not touch me*, the annotator would like to conclude, against Wetstein, that the Gospel of St. John was better known to the author of the Epistles than the Gospel of St. Matthew, who is silent about this circumstance. This reasoning is not very philosophically sound; for neither St. Matthew, nor the other evangelists, wished—or rather, intended—to write down everything that Christ did. Therefore, nothing at all can be concluded from this silence. For whoever would conclude that Monsieur de Premagny wrote nothing other than the French version of our Epistles, with the added annotations, because he only committed these to print, would not be sufficiently mindful of his reputation; for, in all likelihood, this work is deservedly inferior to sixty other booklets of his that have remained in manuscript.

XIII. Monsieur de Premagny accuses the author of the Epistles of having unfaithfully narrated the history of Elisha and the Shunammite woman. But what holy Clement reports in a few words accords perfectly with the matters related in the fourth book of Kings, even if he has not followed the most minute details. Our philosopher considered this objection Achilles-like: Elisha accepted a chamber in the house of the Shunammite woman: therefore, this prophet was not a stranger to any association with women. Therefore, the author of the Epistles introduced a false hypothesis. Therefore, he honors holy Clement, who does not accept him as the author of these Epistles.

To make such argumentation collapse from the foundations, it will be sufficient to note that the hospitality which the prophet sometimes received at the house of the Shunammite woman was not *cohabitation*, which holy Clement forbids. Indeed, the house of the Shunammite woman was one of those opulent habitations that usually abound with servants. She herself declares that she dwells in the midst of her people ^C as a princess, and that she is in need of nothing. In that house, Elisha dwells as if passing through, with his servant. For why would he have spent the night in the open air? Although that house was indeed large and vast, a separate chamber was built for the prophet at a distance from her. 14 The Hebrew text expressly designates the wall of separation that was built. Monsieur de Premagny was ignorant of this, and therefore judged his own argument to be insuperable. Furthermore, holy Clement does not require that there be no woman in a house inhabited by virgin men, especially when they are traveling, but that they flee from sharing living quarters with women, and that women should not minister to them. Already the chamber of Elisha at the Shunammite woman’s house has been said to have been separate; and indeed, he did not receive ministry from women there, for the servant who always accompanied him was sufficient for him.

The critical philosopher seeks to find flaws in our Epistles in order to lower their authority. A great flaw, therefore, in his judgment, is that holy Clement calls them "Christians" four times, when that word is found only three times in the New Testament. I leave the discernment of this annotation to any reader. If, however, this answer should not suffice for anyone, he ought to know that this vocabulary was so common in that age that it was employed everywhere by the gentiles, as is evident from the Acts of the martyrdom of St. Ignatius of Antioch, and from the Epistle of Pliny to the Emperor Trajan regarding the Christians.

XIV. Wetstein had alleged the authority of St. Epiphanius, who opposed to the heretics of his age the Epistles of St. Clement to virgins, in which Elijah, David, Samson, and all the prophets are commemorated. Wetstein’s reasoning can be reduced to this argument: "Not only does Epiphanius, like Jerome, indicate the Epistles which holy Clement wrote to virgins, but he specifically distinguished these Epistles with the statement of a text which is nowhere found in the other works of holy Clement. For only in the Epistles to virgins is mention made of Elijah, David, Samson, and all the prophets."

The strength of this reasoning, as if not noticing it, Monsieur de Premagny perverts to an ignorance of the example of Samson, as if holy Clement had very poorly introduced Samson here. But even if it were conceded to Monsieur de Premagny that Samson ought not to have been introduced here, Wetstein’s conclusion—by which he infers the authenticity of our Epistles from this citation—would be no less invincible.

Moreover, so that it may be clear even from this part that the annotator is weak, I say that the examples of Samson and David serve the thesis of the author of the Epistles wonderfully. For if the prudence of the prophets warns us to be cautious, the fall of certain holy men is a still more powerful sermon that we should distrust ourselves. Not only does St. Jerome cite Samson and David in this matter, but even Solomon. Everyone knows these words of the holy doctor to Nepotianus: "Do not dwell under the same roof, nor confide in past chastity. You can be neither holier than David, nor stronger than Samson, nor wiser than Solomon."

Furthermore, Samson and David did indeed sin, but they did not persist in their sins; and for this reason Saint Epiphanius refutes the Ebionites for having rejected them along with the other prophets. As for the word "often" used by Wetstein in citing the text of Saint Epiphanius, M. de Premagny should have known that this term signifies nothing more than a commemoration, and does not always indicate praise from him. ^A

XV. The annotator would have done well to remain silent regarding what he presumed to say about the deprivation of marriage. For Saint Paul wishes that there be absent from us "filthiness which does not pertain to the matter." Many men wish to marry because they judge celibacy to be superior to their own strengths. To them the Apostle says: "It is better to marry than to burn." These men would indeed be blameworthy if they attacked virginity on that account, or if they pronounced it impossible for everyone; for Christ established a doctrine diametrically opposed to this, teaching that not everyone can accept this saying, but only those to whom it is given, and adding: "He who can accept it, let him accept it." These words invite generous and strong souls to virginity for the sake of the kingdom of heaven. Saint Paul brought forth this same invitation and doctrine, saying: "I wish you all to be as I myself am; but each one has his own gift from God: one in this way, another in that."

However, M. de Premagny talks nonsense, insinuating that marriage is a state of expiation rather than happiness, and that therefore he who marries earns more than he who abstains from marriage—as if those who reject continence had intended the merit of penance. No one can deny that great anxieties are reserved for the married. The Apostle wished to preserve from these those to whom he said: "I want you to be free from anxiety"; but it is most certain that the mortification of the flesh or the spirit is not the goal of those who choose marriage. And would that there were far fewer to whom the words of the archangel Raphael could be applied: "Hear me, and I will show you who they are over whom the demon can prevail: for these are they who take to marriage in such a way that they exclude God from themselves and from their mind, and give themselves over to their lust like the horse and the mule, which have no understanding: the demon has power over them." ^B If the annotator had attended to these warnings, he would have spoken less lightly about this matter. Furthermore, those who say farewell to marriage for the sake of the kingdom of heaven have no likeness to that impure plague of philosophers who flee marital bonds and, to use the words of the Apostle, "honorable marriage," so that they may more freely and shamefully loosen the reins of the pleasures of the flesh. Woe to such as these, who are a disgrace to the human race! So speaks M. de Premagny: "The Reformed ministers (in contracting marriages) have preferred the present to the future, the certain to the uncertain. The Roman ministers feel and act otherwise, and have abstained from marriage for some centuries." The former words are orthodox; the latter are historically false. Reading the annotations of M. de Premagny often, the suspicion arose in me that he perhaps belonged to the sect of the Protestants. I was wrong: for no member of this family ever cleaved to this heresy. I have only become more certain that the annotator was, as has already been said elsewhere, a frequent associate of the philosophers of the previous century who boasted of attacking religion. In the other edition of the French version of our Epistles, M. de Premagny judged it necessary to add to what he had already said in the prior edition: "God does not propose an increase of reward for the celibate, and it is strange indeed that this paradox should have been put forward by Saint Clement at a time so close to the apostles, and especially to Saint Peter his predecessor, whose marriage is not held in doubt, nor even the marriage of those bishops whom Saint Paul wished to be 'the husband of one wife'." ^C

The texts I have already brought forward sufficiently explode and refute this assertion of M. de Premagny. The Lord did not wait for the New Testament to promise an increase of reward to spontaneous virgins. "I will give to them," He says through Isaiah, "in my house and within my walls a place and a name better than sons and daughters: I will give them an everlasting name, which shall not perish." Merely, therefore, does the Council of Trent strike with anathema "those who say that clerics in sacred orders, or regulars who have solemnly professed chastity, can contract marriage, notwithstanding the ecclesiastical law or vow." The same penalty strikes "those who say that it is not better and more blessed to remain in virginity or celibacy than to be joined in marriage."

As regards the hypothesis of M. de Premagny, that continence was only prescribed for the ministers of the Church a few centuries ago, I shall say that he shows himself ignorant of ecclesiastical history who contradicts all ecclesiastical monuments, which indubitably prove that in the Western Church, continence has been prescribed by perpetual law for clerics in sacred orders. Saint Paul commands that those who are promoted to the episcopate, if they have been married before, should remain holy and continent after their consecration. ^D

XVI. I shall answer in a few words the cavil of the annotator concerning the word "he said," which is found sometimes in the Epistles without a subject. Since Saint Clement had assiduously read the sacred Scripture, he probably assumed the use of its locutions in the primitive text. If M. de Premagny had tasted even a little of the Hebrew or Syriac sources, he would have recognized nothing more frequent in the sacred Scriptures than the understanding of a subject.

^A when it is sufficiently understood from the context. Often, in the Bible, the word *it was said* is equivalent to *it is said*. The critical writer, therefore, could have refrained from disturbing the sleep of the Pythagoreans, nor need he have displayed to us learning that is entirely useless. I have expunged this difficulty in my version: Wetstein himself could have removed it from the middle.

XVII and XVIII. The annotations included under these two numbers prove that the Lord de Premagny was not always blinded and deceived by prejudices. In writing these lines, he has achieved great merit regarding justice and truth. Anyone, nevertheless, will notice that he has always contradicted Wetstein, whether when he was following the right path, or when he was deviating from it. It certainly would have been desirable that M. de Premagny had added nothing to these last numbers. But the other, of which I have already spoken, the edition of his work, shows him, as if penitent, to have finished well what he had commenced poorly. He therefore added two new notes to his previous ones, which will harm his reputation more than they will benefit it.

The first relates to the separation that St. Clement asserts was made by Moses between men and women, while the Israelites were marching, leaving Egypt. The second concerns the name of the sea which the children of Israel crossed on dry ground.

1° According to the annotator, St. Clement spoke of the separation of men and women of which Moses makes no mention at all. He therefore judges it probable that Moses, a man so prudent, would have consented that ^B six hundred thousand armed men should proceed promiscuously with a much greater number of women, girls, and infants! Who would ever dare to imagine that such confusion had been tolerated?

But the annotator, as if an inexperienced boy, perhaps revolves this consideration in his mind: Whence did St. Clement learn that this separation had been made, of which Scripture does not speak?

Indeed, there would be no difficulty for me in admitting that St. Clement had been instructed in this circumstance by the tradition of the Jews. But there is no necessity for us for an unwritten tradition, when Moses expresses this separation of men and women in equivalent words. Indeed, it is read in chapter XII of Exodus, v. 37: *The children of Israel set out from Rameses to Succoth, about six hundred thousand men on foot, besides children.* Here only the men are designated, as if emphatically. In chapter XV, the separation is hinted at more expressively. For Moses leads the song with the men. Then the women go out, and she, in her turn, sings that song with Miriam, the sister of Moses and Aaron.

Philo Judaeus, contemporary with St. Clement, clearly expresses this separation. For after he has narrated the ruin of the Egyptians, he adds: *The Hebrews marveled at that great and stupendous deed, which, through the ^C blood, having obtained an unexpected victory, when they saw the slaughter of their enemies, they form two choirs, one of men, the other of women, on the shore: and while Moses led the men in singing, his sister led the women, and they sang a song of thanksgiving to God*.

Let us touch upon the annotator's last objection concerning the sea of *Suph*. The critical writer does not doubt that the name of this sea is found nowhere in Exodus. If he had spoken of the Vulgate version, he would indeed have spoken the truth; but if he spoke of the Hebrew or Syriac text, he certainly spoke rashly, especially since he was an academic man; for never, whether in Exodus or in other passages of holy Scripture, in Hebrew or in Syriac, is the Red Sea designated by other words than the words *Im Suph*, which our Vulgate renders by *Red Sea*.

Who, moreover, can bear a man presuming to speak of things of which he is absolutely ignorant?

The word *Suph* is found four times in the Hebrew and Syriac text of Exodus. If my calculations are correct, this word *Suph*, expressing the same meaning, is found twenty-nine times in the Hebrew Old Testament, and more than thirty times in the Syriac containing the New Testament. Santes Pagninus in his literal Latin version always preserves the primitive name, and translates: *Sea of Suph*.

St. Jerome thought that by the word *suph*, "red" was signified. The Greeks call the same sea *Erythraean*, which also sounds like "red." But some surmise that this name was given to this sea by King Erythrus who reigned on an island neighboring this sea.

Those who wish to know more deeply the meaning of this vocabulary should consult the most learned Drusius (Comment. in Exod., c. 26).

These are nearly all the things that I would have written many years ago about the two Epistles of St. Clement to Virgins, had not, partly the shortness of time, partly ^D the difficulty of the labor placed obstacles in the way of my desire.

I most firmly believe these Epistles to be authentic, however bitterly I may lament that the original text has not yet been discovered. If it is finally discovered, which I ask from God with most insistent prayers, the true meaning of the holy pontiff will become known to all, which could have been corrupted by the Syriac translator. I hope, however, that the faults of the translation have not only not been increased by me, but have been greatly diminished.

The fate of the writings of St. Clement was wondrous. His Epistle to the Corinthians was discovered by Junius Patrick the Englishman; the two Epistles of the same St. Clement to Virgins were discovered by Wetstein, who was no less hostile to the Roman Church.

The notes of Patrick on the Epistle which he found reveal a man hardly dissenting. The Prolegomena of Wetstein, with the exception of two places in which he vents his hatred toward the Roman Church, exhibit testimonies of sincerity and truth.

EPISTLES TO VIRGINS. — PROEMIA.

God has permitted these monuments to be discovered and published by men hostile to the Apostolic See, so that they might be less impugned by sectarians, or so that fraud might not be imputed to Catholics. The heresy remained silent in general about the epistle discovered by Junius Patricius: and no innovator, so far as I know, has attacked the authenticity of this one; for in this Epistle, the holy Pontiff had hardly touched upon truths hateful to heresy. I said "hardly touched upon" because he had not been absolutely silent about all of these, as has already been noted elsewhere. Matters were far otherwise regarding the epistles dealing with virginity: for the Protestants, those haters of virginity, rose up as if with one voice against their authenticity. And no one ought to wonder at that: "For all seek what is pleasing," all are eager to hear things that loosen the reins for the flesh, not things that induce a care for guarding the conscience, a concern for religion, or the weight of Christian morality. This is what Witzel the Elder knew, who best knew the sect that had seduced him.

Certainly, if any epistle whatsoever, marked with the name of Saint Clement, had been found whose interpretation provided a sense hostile to celibacy, a thousand trumpeters among the sectarians would have labored to over-exalt it and assert its authenticity. That is abundantly proven by the testimony which Socrates so mendaciously attributes to Saint Paphnutius, as if it were brought forward in the Council of Nicaea itself, and which has now been demonstrated to be false by many proofs.

Nor will I deny that three things concurred, not so that [the authenticity] would be destroyed, but so that the recognition of the authenticity of our Epistles would be delayed: first, the discoverer; second, the annotator; third, the age of the invention.

The discoverer, who was suspect of faith even among his own; the annotator, who had a name among the philosophers of the last century and was heard as an oracle at the Academy of Rouen. The age of the invention, which we could call the era of unbelief. These things now ought to benefit, not harm, the judgment of the learned. ^A The discoverer, who certainly did not himself construct the monument which existed so many centuries before him, just as it still exists, bearing the signs of its own antiquity, will do no harm. On the contrary, the more the discoverer is proven to be of suspect faith, the more clearly will it be evident that an enemy of orthodox dogmas did not willingly produce such a splendid support in their favor. Nor did he exhibit it without insulting the Church, which was hateful to him.

The annotator does not harm the authenticity of the Epistles. Any reader could have estimated the value of his objections and penetrated the hostile spirit by which he was moved: "For his heart was not right before the Lord," since it was infected with the blight of insane philosophy.

Finally, the age of the invention hardly left a free field for true scholarship: for the philosophy of this age audaciously pursued even the most evident truths everywhere with mockery and gibes. Therefore judgment is turned back, ^B and justice has stood far off, and truth has fallen in the street, and equity could not enter.

Today, however, the Mother Church, filled with long weariness, watches her despisers handed over to contempt. They are now "eating the fruit of their own way and are filled with their own counsels." If any followers of ancient fraud still remain, they will proceed no further: "for their folly will be manifest."

And now, divine Clement, arise, and burst forth as if from darkness. May your sweet voice ring out again, which once desired to adorn with immaculate and untouched splendor the first lilies of virginity. ^C As you breathe upon the garden of the Church, may its aromas flow; may new flowers always appear in our land. Protect these flowers; may they never fail; may they never wither. Holy pontiff, virgin priest, with the dew of heavenly doctrine feed the clerics; feed the presbyters; feed the prelates; feed the white brides of Christ, to whom with the Father and the Holy Spirit be honor and glory for ever and ever. Amen.

THE TWO EPISTLES OF SAINT CLEMENT (THE ROMAN) DISCIPLE OF PETER THE APOSTLE

TRANSLATED BY CLEMENT VILLECOURT, CARDINAL OF THE HOLY ROMAN CHURCH

^A FURTHER, THE FIRST EPISTLE OF BLESSED CLEMENT, DISCIPLE OF PETER THE APOSTLE. ^B CHAPTER I.

To all who are anxious and solicitous for their salvation in Christ through God the Father; who are obedient to divine truth in the hope of life eternal; who love their brothers and their neighbors, and embrace them in the charity of God; to the blessed virgins of both sexes, holy in God, who, for the sake of the kingdom of heaven, have by a determined resolve voluntarily devoted themselves to virginity, greeting.

CAPUT II.

^A Whosoever, man or woman, for the sake of the kingdom of heaven, truly and without guile resolves to devote themselves to inviolate virginity, is bound to prepare themselves in all things for the kingdom of heaven; for the possession of this kingdom is not sought by eloquence, nor by fame, nor by brightness, nor by family, nor by graceful outward form; nor is it attained by the expectation of long life, nor by fortitude; but it is seized by the power of God by him who proves his faith ^B by his works. For his works, which flow from faith, testify of him that he is truly righteous, truly faithful, and enriched with great faith, with perfect faith, with faith that apprehends God, with faith that shines through works, so that the Father of all may be glorified through Christ.

Those who are truly virgins for God’s sake, whether among men or among women, lend their ears to this counsel: *Mercy and truth let them not depart from you; bind them about your throat, and you shall find ^C favor and good understanding before God and man*. For the path of the just, as a shining light, proceeds and increases even unto the perfect day. For every creature is truly illuminated by the splendor with which their works shine while they live here, because they are truly the light of the world which has arisen for those sitting in darkness, so that they might rise and pass from darkness to the light of good works. ^D

^A proceeding from the fear of God; and thus the words of Christ are fulfilled: "Let your works shine, and glorify your Father who is in heaven." Therefore, it is necessary that a man of God be perfect in every word and work, and also ^B adorned in conduct, so that from him all things may be done in an honest manner and according to order, and that all his acts may be performed in righteousness, as it befits a man of God.

CAPUT III.

In this way ^C virgins of both sexes will provide wonderful examples of virtues to believers and to those who shall believe. And indeed, the name alone, if works are lacking, does not introduce one into the kingdom of heaven; since only he who has been truly faithful can be saved, but by no means he who is called faithful in name only, and whom his works prove to be unfaithful. Therefore, let no one deceive you with empty words: for even if a man or woman bears the name of virginity, their salvation cannot on that account be secure ^D if they do not exhibit works full of fruit, brilliant, and conforming to virginity: for the Lord in the Gospel calls such virginity foolish, which, because it lacks oil and light, remains outside, a stranger to the kingdom of heaven, separated from the joy of the bridegroom, and reckoned among the enemies of the bridegroom. For of such it is written: "Having a form of godliness, but denying the power thereof."

^A" They think, while they are nothing, that they are something, deceiving themselves.

Let every man prove his own work Ad Virgines, and he shall have cause of glory in himself alone, and not in another; ^B for every one who acknowledges virginity and holiness, but denies their power, such virginity is indeed corrupt, and is rejected as destitute of all good works. For "every tree is known by its own fruit." Understand what I say: for the Lord shall give you understanding in all things.

And truly, whoever has professed before God that he will keep chastity, ought to be girded with all the holy virtue of God; and if he is truly in consideration of piety, to crucify his flesh with fear, ^C as he has forbidden that word: "Increase and multiply"; and at the same time he should flee from the spirit of this world, [its] thoughts, desires, delights, the drinking of much wine, the love of and indulgence in ease, and the traffic and necessity of this world, that he may become a stranger to its snares, bonds, and hindrances. Thus also thou, while thou art a pilgrim on earth, joyfully send thy vows upward, and labor unceasingly for the heavenly country.

^A

CHAPTER IV.

For he who aspires to these lofty and excellent abodes dies to the world and separates himself from it, that, far removed, he may lead a divine and heavenly life, like the holy angels, with a pure and holy conscience and in the virtue of the Holy Spirit, serving Almighty God for the sake of the kingdom of heaven. For this reason he removes from himself the lusts of the flesh, and does not merely bid farewell to these words: "Increase and multiply," but he sighs for the hope of eternal life, ^B prepared and kept in the heavens, which He who does not lie, God, has promised.

Hence, to those of either sex who practice virginity, a name is attributed much more glorious than the honor which proceeds from sons and daughters, and for them is promised a more sublime place of habitation; nor are they to be compared to those who are married, even if they are excellent in holiness and their bed has been undefiled. For the place ^C in which they shall dwell is not only the kingdom of heaven common to all the elect, but is their own portion with the holy angels, so that the manner of life which they have chosen may be more nobly and excellently rewarded.

CHAPTER V.

You intend to embrace virginity, brother! But have you truly weighed ^D how much labor and tribulation virginity brings with it? You must walk unceasingly before God, and his presence must never be set aside.

FIN.

^A It is necessary that she who belongs to the Lord be anxious as to how she may please God, so that she may be holy in body and in spirit. Do you know well how resplendent virginity ought to be, and to this, no less, do you devote yourself? Is the way that you must hold known to you and clearly perceived? Do you know well what the holy virgin is commanded? Are you, then, such a strong and skilled athlete, that in the contest you might be seen contending lawfully, strengthened by the virtue of the Holy Spirit, ^B and having entered this wrestling-ring, you might attain the crown of glory? Have you pondered what blessed lot awaits you in the heavenly Jerusalem?

Therefore, if you desire the way and the end of this vocation, subdue the body; tame carnal appetites; conquer the world by the Spirit of God; despise the fleeting and fading, foul and flaccid, vanities of this world. Victor over the dragon, victor over the lion, victor over the serpent, ^C victor over Satan, may you remain in Christ Jesus, comforted by his teaching and divine Eucharist. Take up your cross and follow him who washed you, Jesus Christ your Lord. Rightly and securely finish the course of the contest, not fearing, but confidently awaiting the coming of our Lord Jesus Christ, that you may attain the prize of your heavenly calling in Christ Jesus. For whoever has been nourished by the words of faith, ^D indeed, remains in this stadium unterrified, certainly has the crown of virginity laid up for him; for a great work, a great reward is reserved. Have you inquired and attained to how great a glory holiness attains, and with how sublime and excellent a praise virginity is worthy to be extolled?

^A

CAPUT VI.

Holy virginity brought forth the Son of God, our Lord Jesus Christ, from its own bosom, and from that holy virginity He assumed the body which our Lord put on, and which He destined in this world for sorrows and tribulations. From this, at least, let it be manifest to your mind how great is the excellence and dignity of virginity. Do you desire to be a Christian? Follow all the footsteps of Christ. John was an angel; it was fitting that such a one should be the forerunner of our Lord, than whom there was no greater among those born of women. That holy angel of the Lord was a virgin. Therefore, emulate the messenger of the Lord, and love him above all others. ^B

That other John, who reclined upon the breast of the Lord, was also a holy man; for not without reason did the Lord deem him worthy of His own particular affection. Paul also embraced the same path, and Barnabas, and Timothy, whose names are in the book of life, who, adhering to such holiness with the whole affection of their soul, and fighting the same battle, finished their course without spot, as imitators of Christ and of the living God. ^C

Scripture indeed teaches us the same concerning Elijah, Elisha, and many other saints, whose conversation was holy and immaculate. If, therefore, you desire to emulate these, emulate them bravely. For it is written: ^D *Remember your leaders, whose* [faith] you contemplate.

And it is said elsewhere: *Be ye followers of me, brethren, as I also am of Christ.* ^A

CAPUT VII.

Those who desire to be like Christ must in all things resemble the image of Christ; for if they have put on Christ, they are bound to reflect His likeness, both in their mind and in every manner of living and conversing: ^B in words, in deeds, in patience, in virtue, in chastity, in knowledge, in long-suffering, in a pure heart, in faith, in hope, and in the perfect and complete love of God. A man or woman who has professed virginity, and yet is unwilling to imitate Christ and those who belong to Christ in all things, cannot be saved. For every virgin, whether male or female, ought to be holy in body ^C and spirit, remaining in the service of their Lord, not turning back from Him, but serving Him through the Spirit of God in chastity and holiness, concerned to please Him in all things, walking before Him clean and immaculate. He who is such does not depart from the Lord, but remains in spirit with his Lord, fulfilling what is written: *Be ye holy, for I am holy, saith the Lord.* ^D

CHAPTER VIII

Far be it from us that anyone should be acknowledged as holy for the sole reason that

he is called holy; for it is necessary that he be holy in body and in mind. Hence let a virgin of either sex seek their happiness in the likeness and imitation of God and of His Christ. Those who conduct themselves as such do not follow after what the flesh desires; such desire does not move those who are truly faithful in their ^B purpose, and in whom the Spirit of Christ dwells. These repel from themselves the desires of the flesh, and uncleanness, ^C indecency, luxury, the servitude of idols, sorcery, enmities, contentions, wraths, brawls, dissensions, sects, envies, drunkenness, revellings, buffoonery, foolish talking, insults, animosities, detractions, whisperings, bitterness, indignation, clamour, blasphemy, boasting, malice, the invention of evils, excessive and vain words, the gnashing of teeth, accusation, percussion, abuse, fraud, perfidy, negligence, murmuring, arrogance, ^D pride, swelling on account of lineage, form, place, riches, or strength; deceit, vanity, stubbornness in one's own opinion, hatred, enmity, emulation, envy, the retribution of evils, prodigality, gluttony, avarice—which is the servitude of idols—and the root of all evils, the love of adornment, vainglory, the seeking of primacy, audacity, elation, and that which is congenerous with death, whereby one ministers arms against oneself with God.

^A Carnal are all those who are similar to them: for that which is born of the flesh is flesh*; and he who is of the earth is of the earth, and speaks from the earth, and savors earthly things; which wisdom is an enemy to God: for it is not subject to the law of God, nor indeed can it be; and in the flesh there does not dwell good, that is to say, in him who is carnal, because the Spirit of God is not in him. Rightly, therefore, does the Lord say concerning such a generation: ^B *My Spirit shall not remain in man forever, because he is flesh*; but if anyone has not the Spirit of Christ, he is none of His. Whence it is written: *The Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him*.

CHAPTER IX.

Whoever possesses the Spirit of God dwelling within him does the will of the Spirit of God; and since he is in agreement with the Spirit of God, he mortifies the works of the flesh, and lives unto God, subjecting and reducing his body into servitude, and afflicting it, so that, while preaching to others, he may exist as an exemplar and ^D a shining form to those who believe. Concerning the servants of God who are such, [the Scripture speaks of those who are] burning in their desires one toward another against nature, filled with all iniquity, malice, fornication, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, detractors, hateful to God, contumelious, proud, elated, inventors of evil things, disobedient to parents, without affection, without covenant, without mercy. To one reading with attention the present Epistle of Saint Clement, as well as the other written by himself upon the same subject, it is clearly seen that both were written by a man who had meditated most deeply upon the thoughts and words of the holy Apostle Paul, and had made them, as it were, his own. The holy pontiff also contrasts the life of the true Christian eunuch with the morals of the Roman Vestals, who, having been frequently convicted of horrendous impurities, would sometimes pay the deserved penalties—that is, when their seducers were not the very ones who ought to have protected their chastity.

^A Scripture testifies that they were full of the Holy Spirit, that they had a good testimony, and were chosen before God and men. For the person of God, and especially the virgins of either sex, retain nothing of the desires of the flesh, nor anything except the spirit and the life that they germinate. Truly, they are the city of God, homes and temples in which God is a guest and dwells, walking in their midst, since from them is built the holy city of the heavens. Among them, you yourselves shine as lights in the world, holding fast ^B the word of life; truly you will be praise and glory, a crown of gladness and joy for those who serve well in Christ Jesus, and all who see you will know that you are the seed which the Lord has blessed, a chosen race, a royal priesthood, a holy nation, a people of acquisition, heirs of divine promises which ^C neither perish, nor fail, of good things which eye has not seen, nor ear heard, nor has it ascended into the heart of man, which God has prepared for those who love him and keep his commandments.

CHAPTER X

^D As for you, brothers, we are confident that you will be solicitous to do these things which are necessary for your salvation.

^A But we speak concerning those things which we hear, and the evil rumors regarding the bold who dwell with virgins under the pretext of piety, and who expose their own souls to danger while seeking out deserted places, without witnesses or companions, upon a path which is full of ambushes, obstacles, and pitfalls. Such a life is by no means fitting for Christians moved by the fear of God. ^B Others, however, recline at the table to eat and drink with virgins and with men who are considered holy, and they indulge in every kind of relaxation—indeed, in indecent liberties which are unsuitable for all believers, and much more so for those who have dedicated themselves to a holy life. ^C Others, again, being always sluggish with idleness, gather together for vain and useless conversations and for laughter; and there follows afterward the detraction of others or excitement toward detraction. Concerning such as these, we urge that one should not even eat food with them. ^D Certain men penetrate the homes of those men or those women who have dedicated themselves to virginity, under the pretext of a visit, or of the reading of the Scriptures, of exorcisms, or of instruction, by which they show their solicitude for them. But in reality they are led only by idleness, since they themselves are not only idle, but also talkative and curious, saying things which are not fitting. These men, through sweet speeches, hunt for gain in the name of...

^A Christ. The divine Apostle warns against these things, reproving many evils in them. It is written that "the field of a slothful man is covered with thorns," and the path of the idle is as a hedge of thorns.

CHAPTER XI.

For every idle man, as he is without labor, so is he without utility. Hence, nothing follows in the paths of those who do nothing but sterility; they who seek vain words as if hunting for prey, fashioning for themselves utility and justice in this. Such workers are like those ^B idle and talkative widows who always wander about and go from house to house, pouring out or receiving idle words, and transferring them from house to house, and exaggerating them greatly, without any fear of God, however impudently they may speak various things under the pretext of doctrine.

Would that these were teachers of true doctrine, would that they were blessed! But they are restless, not understanding what they say, nor whereof they affirm. They wish, nevertheless, to be seen as teachers, and they persuade themselves that they know what they utter, when they only traffic in iniquitous mammon in the name of Christ.

These things are altogether unworthy of the servants of God. ^D Many, however, follow this path, because they do not notice what is written: "Be not many masters, my brethren," and "that you may be appointed teachers and prophets"; and again: "If any man offend not in word, the same is a perfect man. He is able also to bridle the whole body." "If any man speak, let him speak as the oracles of God"; if you have intelligence, give an answer to your neighbor; but if not, lay your hand upon your mouth; for [...]

there is a time to speak, and a time to be silent. ^A It is also said: "How good is a word spoken in its season"; and again: "Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer each one." For foolish men involve themselves in wrangling, and their mouth provokes oaths. "He that keeps his mouth guards his soul"; but he that is inconsiderate in speaking shall feel evils; for by the petulance ^B of the tongue he stirs up indignation. Certain ones indeed call the people blessed, and through sweet speeches and blessings seduce the hearts of the innocent.

Let us therefore fear the judgment that hangs over teachers; for a most severe judgment shall be made upon those who say and do not, who falsely bear the name of Christ, who boast themselves as true teachers, and wander and walk about here and there, who are puffed up with pride and glory in the lusts ^C of the flesh. These are like "the blind who leads the blind," and both fall into the ditch. These shall bear judgment, because they preach animal wisdom and vain lying, puffed up by the talkative and empty science of human wisdom, according to the age of this world, according to the prince of the power of the air, the spirit that works in ^D the children of disobedience, and not according to the doctrine of Christ. And thus is a man known from the words which he has brought forth.

Nevertheless, if you shall receive words

^A of knowledge, or a gift of doctrine, or of prophecy, or of ministry, give thanks to God who provides help to every man and does not begrudge: He gives and does not reproach. Take care that the grace which the Lord has lavished upon you may benefit the faithful brethren and the prophets, who recognize that the words you speak are the Lord's: and when the brethren who serve Christ come together, interpret before them the things that have been revealed to you, so that from this may flow good and abundant fruits which may aid the people of God, if indeed you possess divine charisms.

CAPUT XII.

^B It is also becoming and useful that one should visit orphans and widows, especially the poor who are burdened with children; but above all, the household of the faith, who, without a doubt, are in need, whose lives shine and are clear in the eyes of the servants of God, and who stand sincerely for the truth.

It is also honorable, right, and manifest, ^C that brothers in Christ should visit those who are harassed by evil spirits, use exorcisms for them, and prudently pour out prayer to God.

^A And let it be an acceptable prayer, not one of elegant words, abundance, arrangement, and preparation—hunting after the fame of eloquence or displaying their own memory; for those who are so disposed are like sounding brass or a clanging cymbal; they benefit the possessed nothing with their much speaking, however much they may excite terror in those standing by with frightening words; for they do not act with true faith, nor according to the doctrine of the Lord who said, "This kind of demon is not cast out except by prayer and fasting." ^B He speaks, however, of prayer that always perseveres, and is made with a mind that is attentive by those who holily beseech and entreat God in the joy of the heart, in all vigilance and chastity, without hatred and malice.

Let us therefore draw near to a brother or sister who is ailing, that we may visit them as is fitting, without guile, without the love of money, not riotously, not verbosely, not clothed in the garment of false piety, not attended by pride; ^C but with the downcast and humble spirit of Christ. In fasting and in prayers should exorcisms be performed, and not in the display of doctrine, nor in the elegant arrangement of words. But let those acknowledge themselves who have received from God the grace of healings. You, therefore, to whom it has been said: "Freely you have received, ^D freely give," persevere with confidence to the praise of God in your fastings, your prayers, your vigils, and your other excellent works. "Mortify the deeds of the flesh," in the power of the Holy Spirit.

^A For whoever acts in this way is a temple of the Holy Spirit of God; he casts out demons, and God assists him: for it is a noble thing to bring aid to the sick in this manner. After the Lord had given the grace of many other healings, He also appointed this one, saying: "Cast out demons: freely you have received, freely give." A bountiful reward, however, is reserved for those who faithfully minister to their brethren through the gifts conferred upon them by God.

^B It is excellent and useful that the servants of the Lord should follow His custom, among other similar things, in this divine precept: "I was sick, and you visited Me."

It is also beautiful, good, and equitable that, for the sake of God, we should visit our neighbors with all urbanity and in a seemly manner, mindful of the words of the Apostle: "Who is weak, and I am not weak? Who is scandalized, and I am not on fire?" These words indicate how one's neighbor is to be loved: that we may be without offense in doing these things, without respect of persons, or confusion of others; but let us love the poor as the servants of God, and anticipate them by visiting them.

^C Before God and men it is an excellent thing that we should remember the poor, that we may love our brethren and [strangers/foreigners] for the sake of God, and for the sake of those who believe in God: for we learned this from the law and the prophets, and from the love of fraternity ^D and hospitality in our Lord Jesus Christ, where the matter is handled. Such offices will be sweet and pleasant to you who are teachable toward God. Nor are you ignorant of what has been said concerning charity toward the brethren and guests.

^A For these words possess such a marvelous efficacy, that all might perform such offices.

CHAPTER XIII

^B Let each one of you, beloved brethren, build up and confirm your brethren in the faith, that there is one, namely, God: for this is manifest and accessible to reason. Nor is it any less excellent and seemly that there be found no one among you who mocks his neighbor. And it is beautiful and clearly worthy that those who fear and love God should venerate all His worshipers. For they ^C ought to be mindful that the harvest is indeed great, but the laborers are few: and therefore they should beseech the Lord of the harvest that He may send laborers into His harvest: laborers, that is to say, who may apply the sickle, bringing forth a word more piercing than truth; laborers without disgrace; laborers who are faithful; laborers who are the light of the world; laborers who work not for the food which perishes, but for that which remains unto eternal life; laborers ^D who, like the apostles, imitate the Father, and the Son, and the Holy Spirit, being solicitous for the salvation of men; laborers who are not hirelings; laborers who do not think

that the fear of God and justice are a gain; laborers who do not serve their own bellies; laborers who do not lead astray the hearts of the innocent by sweet speech and blessings; laborers who appear to be children of light, but are not in reality light, but darkness, whose end is destruction; laborers who do not work iniquity, wickedness, and fraud; laborers who are not deceitful; laborers who are not drunken, nor unfaithful; laborers who do not seek temporal gain under Christ; laborers who are not deceivers, nor avaricious, nor malevolent.

Let us therefore look upon and imitate the faithful laborers, that we may behave fittingly in the Lord as is ^B worthy of our calling. Thus shall we serve the Lord in holiness and justice before Him, pleasing in all things, providing what is good, not only before God, but also before men: for this is good and acceptable, that God may be glorified in us in all things. Amen.

The End of the First Epistle of Clement

^Cviris apostolicis imitandæ proponuntur. Illæ conjunctim semper agunt in operibus ad extra, ut loquuntur theologi. Hinc in plurali numero dicit Creator omnium: Faciamus hominem ad imaginem et similitudinem nostram (Gen. I, 26). Ignoro qua mente motus fuerit D. de Prémagny qui hunc locum Epistolæ sancti Clementis quasi suggillare tentaverit. In Levitico, c. XX, 26, ipsemet Deus dicit: Eritis mihi sancti, quia sanctus sum ego Dominus. Et Salvator noster: Qui sequitur me, non ambulat in tenebris (Joan. VIII, 12). Exemplum dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis (Joan. XIII, 15).

FURTHER, THE SECOND EPISTLE OF THE SAME BLESSED CLEMENT. CHAPTER I.

^A I wish you to know, brothers, that if, for the fear of God, you have been pleased with the manner of life which we preserve in Christ among all our brothers in the various places to which we have traveled, it is right that you should walk in the same way in the Lord. But for our part, with God helping us, we thus conduct ourselves in the Lord. ^B We do not dwell under the same roof as virgins, nor does any intimacy exist between us and them. We neither eat nor drink with them. Where a woman who has no husband, or a nubile virgin, rests and sleeps, we do not sleep or pass the night, even if she were to remain alone in another part of the house. Women do not wash our feet, ^C nor do they anoint us.

If, however, an unexpected time of adversity should befall us—in the fields, in the city, or in a village—and brothers occur to us who are found in these places, we enter the house of a brother, and having summoned all the brothers thither, we offer them words of exhortation and uprightness. Those alone speak who possess the knowledge of preaching. ^D Those same people sedulously attend to their words, and as if girded, [they offer] words of gravity, reverence,

^A and such as breathe modesty, in the fear of God, suggesting to the brothers that in all things they should seek the good pleasure of God, anticipate one another and emulate one another in good works, and always walk without deceit: for these are the ornaments and duties of the people of God. ^B

CHAPTER II

Sometimes it happens that, when the day is declining and evening is at hand, being separated far from our own homes and those of our relatives, we are urged by the brothers who cherish the love of fraternity and hospitality that we should be guests among them. They are moved by the desire to hear from us, through the vigil, the sacred utterances of God, so that they may afterwards fix them in their memory. Sometimes we accept bread and water, and whatever—by God’s providence—is set before us. ^C We also accede to the invitation to spend the night with them, and receive hospitality there, if a holy man is found in the house to which we have come. Then some brother prepares what is necessary for us, arranges and serves; he himself washes our feet, and anoints us with oil; he himself, moved by divine faith, spreads the bed on which we ought to rest. ^D For our host reserves these offices of charity for himself, or the brothers who are in the house perform them, and those who [are] to us as brothers [original-script column: see facsimile]

^A perform all those things which are necessary for the brothers. But no woman ministers to us, whether she be a girl, or married, or a maiden, or rich, or a bondwoman, or a Christian, or a heathen. For only men ^B at that time have interaction with men.

Nevertheless, when we see that our assistance and our ministry are necessary to the women, so that they may be partakers of prayer and of exhortation and of edification, which we are about to perform with the brothers, all the holy women who are found in this place are summoned, so that they may become partakers of the joy; but they do not come unless they are in modest and decent attire. Then those among us who have the gift of preaching and edification ^C bring forth to those standing by the words which God has suggested. Afterward we pray, and finally we greet one another, men greeting men. Nor is there wanting a greeting toward the women and virgins; for they come with their hands wrapped inside their garments, and they greet our right hand—which is also covered out of modesty—with their own. ^D Meanwhile we keep our eyes cast upward, and these things being finished, we proceed whither the Lord wills.

^A CAPUT III.

When we happen upon a place where there is not any holy brother, because all the hosts are merely associates, among whom every brother is received: then the care devolves upon all these hosts to provide with ready will for any brother guest those things which are necessary for him. Nor is it fitting for others than the associates to perform these services for a visiting brother. Let him not fail to tell these hosts: "We, by our holy vocation, neither eat nor drink with women; nor do women or virgins wait upon us, nor wash our feet, nor anoint us; nor do they remain with us gathered in the same place; nor do we take sleep where they pass the night." For we are careful that in all things we may not be reproved, for we are anxious that no one should be offended or scandalized in us: giving no offense to anyone, that our ministry may not be blamed. ^B Knowing therefore the fear of the Lord, we persuade men, but to God we are made manifest.

^C CAPUT IV.

If it happens that we fall into a place where, without any man, only women and faithful virgins are found,

^A we gather them into one place; having then placed them on the right side, we inquire about the manner of life of each one, desiring to learn from them what they alone can manifest. This done, they all approach together; we inquire of them whether they live in peace, and we give them counsel that breathes chastity and the fear of God. ^B Then we read to them the Scripture, which we comment upon briefly and modestly, maintaining an outward gravity which depicts the circumspection of the mind. All these things we do so that they may be edified and strengthened. We also address the women who are companions, according as their status allows. If then, as the day retreats and night draws near, we are unable to turn aside elsewhere to pass the night, we choose from among all the women of that place one who is graver in age and more modest, so that she may assign to us some secluded place ^C where no woman or virgin may approach. Upon this woman of mature age falls the care of bringing us light and whatever else is necessary for us. She willingly fulfills duties of this kind, carrying the bowels of charity for the brothers who are lodging there. Moreover, an older woman is chosen in preference to others, one who ^D has been long proven by the assiduity of her meditation

^A if she has reared children, if she has shown hospitality, if she has washed the feet of the saints. And when the time of rest has come, she returns to her house in peace.

CAPUT V.

If, however, we should chance upon a place where a faithful woman is found alone, without any man, we do not stay there, nor do we pray there, nor do we read the Scriptures there; ^B but we flee as if from the face of a serpent and from the snare of sin. Yet we do not on that account despise a faithful woman—far be it from us to harbor such a thought concerning any of our brothers in Christ. But we do not wish, when a woman is alone, to provide an opening for suspicious inquiries or lying words. For the minds of men are wont to incline of their own accord toward harsh judgment and to harden themselves. Therefore we must beware lest we provide them with an occasion to speak ill of us, and lest we be a stumbling-block to anyone. ^C For this reason, we carefully avoid whatever can be criticized by those who curiously watch our ways, so that they may catch us as though we were guilty; and we take care that we may be without offense to the Jews and to the Gentiles and to the Church of God: not seeking what is useful to ourselves, but what is useful to many, so that they may be saved. ^D For it is not good for us that anyone should be scandalized on our account.

Therefore, at all times we must take heed cautiously, lest by our imprudence we violate the conscience of the brothers.

^A For if on account of food our brother is saddened, offended, weakened, or scandalized, we are no longer walking according to charity; hence Paul says: "Do not by your food destroy him for whom Christ died" (Rom. xiv, 15); and elsewhere: "But when you sin against the brothers, and wound their weak conscience, you sin against Christ" (I Cor. viii, 12). Therefore, we too, being faithful, say: "If food scandalizes my brother, I will not eat meat forever, lest I scandalize my brother" (I Cor. viii, 13).

These things are all observed by whoever truly loves God; who sincerely carries his own cross; who pursues Christ; who, in short, so guards his own soul that he neither receives scandal from another nor provides it to another, so that he may not perish because he has been too often in the company of virgins, or has dwelt in their house. ^C These things are otherwise indecent and lead to the destruction of those who see or know of such assiduity, because such things are fruitful in scandals and dangers, and are near to death. Therefore, it does not befit a Christian to do these things. But blessed is the man who, for the love of chastity, is always fearful (Prov. xxviii, 14). ^D

CHAPTER VI

If, however, we come to a place

^A where no Christian exists, and we are detained by the inhabitants of that place for some days, we ought to be prudent as serpents, and simple as doves (Matt. x, 16), not as fools, but as wise, knowing the fear of the Lord, that God may be glorified in all things through our Lord Jesus Christ, on account of our chaste and holy conversations (Eph. v, 15, 16); for whether we eat or drink, it is necessary that we do all things for the glory of God, so that whoever looks upon us may in every word, in reverence, in modesty, in fairness, and in all other matters ^B recognize us to be a blessed and holy seed and children of the living God. For since we are faithful, we ought in no way to imitate the nations, to whom, on the contrary, we must be altogether unlike, and in all things abhorrent of evil, and not give what is holy to the dogs, nor cast our pearls before swine (Matt. vii, 6); but in all discipline, knowledge, fear of God, and constancy of mind, let us glorify God.

For the worship by which we serve God far distinguishes us from the nations that blaspheme in the drunkenness of their delights, and utter words of seduction in their impiety. ^D And for this reason, in the assemblies of the nations we do not sing Psalms, nor do we read the Scriptures, lest we appear similar to musicians, harpists, singers, soothsayers, and many others who practice these things as an art

^A and they act so that they may be sated with a morsel of bread, ignobly sought, and may be provided with a little wine from every source, singing the songs of the Lord in a land of strangers, which is not becoming. Do not act thus, we beseech you, brothers, nor let these things happen among you; and if by chance any have chosen such a mode of life, prevent them from continuing to act so foolishly and indecorously.

We therefore ask you, who possess the same brotherhood of justice with us, that everything which is done among us may become a building up for those who have embraced our faith. Let us show ourselves to be the sheep of Christ, with the observance of all justice, and manifesting holy, upright, and true characters; nor let us turn our eyes from those ^C who live honestly, modestly, and holily; let us grant them honor and glory. Honor all who are fellow-workers in God. If you thus stand in the Lord; if you remain faithful and upright in all things in Him, ^D "rejoice."

—

"These things should be pondered by those who have given themselves a mission into foreign lands, to carry about there the sacred scriptures, translated into all languages at their own caprice, and prostituted before all infidel peoples. O truly mercenaries, who seek not souls but coins; who intend not the glory of God, but the humiliation and tribulation of the bride of Christ! But what is the end of these counsels? He who dwells in the heavens shall laugh at them: and the Lord shall mock them (Psalm 2:4). Every faithful Catholic, to the extent of his ability, can and ought, according to the rules of prudence, to place an obstacle to the usurped ministry and the circuits of wandering sectarians. How much more so princes and magistrates! Yet, civil power ought never to overstep the limits prescribed to it, nor invade the rights of the Church, which itself, in matters that concern religion, assigns the limits that are not to be crossed. Saint Clement seems to allude to the words of the Apostle (Phil 4:3), which, however, he nowhere quotes perfectly, out of modesty, because he is expressly named in them. Who does not see that these words are fitting for the head of the Church alone?"

^A You shall be our joy, our crown, our hope, and our life. Amen.

CHAPTER VII

Therefore, beginning from the Law and descending to the New Testament, let us look attentively and search into what the life of all the righteous fathers was throughout the whole time of their sojourn; for it is optimal and most useful for us not to be ignorant of how many and what kind of men were lost on account of women, and how many and what kind of women were lost on account of men, ^B because an excessive familiarity had arisen between them; and, on the contrary, how many and what kind of men, besides the connection or living together with their own sex, have kept themselves chaste and without stain toward one another.

CHAPTER VIII

The history of Joseph is known and evident, who remained always faithful, prudent, wise, just, and pious in all things. Did not the woman burn with concupiscence when she cast her eyes upon the beauty of this chaste and upright youth? ^C He, however, as he did not acquiesce to the wicked deed, nor yield to her depraved will, but shuddered at the lust, the woman, by her false testimony, cast him into every misery and torture. But God delivered him from all the evils which the little woman had brought upon him in her enticement, even ^D [original-script column: see facsimile]

^A while living in justice with peril to his life. Consider, brothers, what ardor of lust would have seized this righteous man, had he been accustomed to cast his eyes upon the body of that Egyptian woman? Taught by such an example, let us by no means persist constantly among women and virgins; for this opposes the resolve of those who wish to keep themselves unstained. For the charity with which we ought to love our sisters ^B must keep every holiness, chastity, and all manner of mental resolve, and the fear of God; nor does it admit of frequent staying with them, or constant access at any hour.

CAPUT IX.

Is the history of Samson the Nazirite and most valiant man, in whom the Spirit of God dwelt, unknown to you? He was set apart and consecrated to God, and marvelous strength and power existed in him; yet a woman, by the enticements of a vile little body, destroyed him, by which she miserably inflamed his heart. But a woman takes the precious soul of a man. ^C Do not imitate him, whoever you are. Know yourself, and let not your dignity be hidden from you; for she hunts the precious soul of a man. We therefore strenuously urge a man not to linger in the presence of the wife of any man, nor to possess the license of having the same roof with a marriageable girl, or to sleep where she rests, nor to visit her frequently, which is hateful and entirely alien to the fear of God.

CAPUT X.

Is not the example of David, whom God had found to be ^D a man according to His own heart, a lesson to you, [who was] faithful

^A and true? He looked upon a certain woman, Bethsabee to wit, washing herself opposite him. And the woman was very beautiful. At the sight of her, the man, even though he was holy, was captured by the desire for her beauty. Furthermore, observe what crimes he perpetrated for the sake of this woman! For he committed adultery with her, and commanded that her husband be killed in battle. How many ^B deceits, moreover, he ordered to be plotted that he might achieve his end, you are not ignorant. Thus, thus, in order that he might enjoy the woman, the man who was called the Christ of the Lord became stained with blood and a homicide. Let such a deed, O man, teach you! For if such men were led to perdition by women, what is your righteousness, or who are you, ^C among the saints, that you should presumptuously, with the fear of God cast aside, spend your time day and night with women and virgins?

Not so, brothers, let us not act so, that our ruin may not be the same as that of others. But let us be mindful of the word concerning woman that warns: The snare of the hunters is her heart, and her hands are chains: he who pleases God shall escape her; but he who ^D is a sinner shall be caught by her. For us, therefore, who have been consecrated to God, we must take care not to dwell with any nubile woman; for such cohabitation does not befit the servants of God, nor can it be permitted.

CAPUT XI.

Did you not read what is told concerning Amnon and Thamar, the children of David? This Amnon [thought evil of his own sister]

^A perished and humiliated and oppressed her, because there had blazed up in him a detestable concupiscence, that iniquitous and impious man. Because his wickedness had removed the fear of God, he was inspired to do a detestable thing in Israel, and thus he gave himself over to such fornication. Those who, therefore, decency forbids us to play or laugh with as sisters, must be removed from us, so that they may be accompanied by all-encompassing chastity, holiness, and the fear of God. ^B

CAPUT XII. Did you not learn from the reading of the Scriptures what was the fame of Solomon, to whom God gave wisdom, and knowledge, and greatness of soul, and wealth, and magnificence beyond all men? And yet, this man, led into perdition by women, departed from the Lord.

CAPUT XIII. Is it not known to you from the same Scriptures what is told, in the time of Susanna, concerning those elders who, because they were frequently among women, contemplating another's beauty, cast themselves into the abyss of concupiscence? They knew the reward of chastity, but they broke its yoke. ^C Hence, sold as slaves to wicked appetite, they conspired against the blessed Susanna to defile her. But she, having frustrated their foul desire, invoked God as the witness of her innocence, who delivered her from the hands of the wicked elders. How could it be otherwise, but that these examples should fill us with horror and trembling, when we see that, on account of a woman, ^D elders, judges, and rulers of the people of God fell from their dignity?

^A For they did not remember what was written: "Do not look upon the beauty of another; for many have perished because of the beauty of a woman"; and: "With a strange woman sit not at all." And again: "Can a man hide fire in his bosom, and his garments not be burned? or can he walk upon hot coals, and his feet not be burned? So he that goeth in to his neighbor's wife shall not be clean when he touches her." And again: "Let not the beauty ^B of her (the woman) overcome thy heart, nor be thou taken by her eyelashes." "Be not frequent with a dancing woman, nor listen to her, lest thou perish in her influence." And again: "Let him who thinks he stands, take heed lest he fall."

CHAPTER XIV

^C See also what the holy men have said concerning the prophets and the apostles of our Lord. You will not observe that any holy man was frequently in the company of virgins or the younger wives of men or widows, whom the divine Apostle teaches must be avoided. Let us look at how holy men lived in the fear of God. Concerning Moses and ^D Aaron, it is written that their relations and dwellings were with the men who had attached themselves to them. The same is true of Joshua the son of Nun. No woman was with them; but they themselves alone, that is, men with men, fulfilled their ministry before God. Moreover, they warned the people that, as often as the camps were moved,

^A each tribe should advance separately, and all men should be with their own tribe; but the women, conversely, should follow behind the army with the women. Thus, as a wise people, they proceeded according to the commandment of the Lord, so that, because of the women, no disturbance might arise. The line of the camps proceeded in a beautiful and orderly manner, without occasion for scandal. The Holy Scriptures expressly attest this, saying: "The children of Israel went through the midst of the Red Sea." ^B

Then Moses and the children of Israel sang this song to the Lord, and they said: "Let us sing to the Lord: for he has been gloriously magnified." After Moses ceased to sing the praises of God, Mary, the sister of him and of Aaron, took a timbrel in her hand; and all the women went out after her, and they too, with their own voice, sang. Thus, the men sang separately with men, and the women, in turn, separately with women.

We read also that Elisha and Gehazi ^C AND the sons of the prophets were gathered in the fear of the Lord; but we never find any woman who lived with them. The same thing we find in the case of Micaiah and all the prophets ^D.

^A of whom the dwelling smelled of nothing save the fear of God.

CAPUT XV.

^A Do you not judge yourself? Do you not take stock of your own soul? Do you not know what you are capable of? Faithfulness, equity, and righteousness require these things. These are the boundaries that those who live uprightly in the Lord must not overstep.

Many women indeed ministered to the saints out of their own substance. ^B Thus the Shunammite ministered to Elisha; yet she did not live with him, but the prophet occupied a separate chamber. But when the son of this woman was dead, and she wished to cast herself at the feet of the prophet, his servant would have removed her, but he said to him: Leave her, for her soul is in bitterness. From this we may understand necessarily what the nature of the cohabitation of these holy ones was. Certain women ministered to our ^C Lord Jesus Christ out of their own means, but did not live with him. We also read that women ministered to the apostles and to Paul himself; yet they did not have the same habitation with them; but they lived decently, holily, and without stain before the Lord; they finished their course and received their crown from the Lord God Almighty.

^D CAPUT XVI.

Therefore, brethren, we beseech you in the Lord, that we may be of the same mind, and remain in the same rule, that we may be one in you, and you may be one

^A in us, and let us all be one soul and one heart in the Lord.

He who knows God, hears us; he who is not of God, does not hear us. He who has a sincere purpose of keeping chastity, hears us. A virgin, too, who truly desires to keep virginity, hears us; but she who does not keep virginity, does not hear us.

And now, all you holy ones, be strong in the Lord, and rejoice in the Lord, all of you. ^B May peace and joy be with you from God the Father, through Jesus Christ our Lord. Amen.

Here ends the second epistle of Clement, disciple of Peter.