ST. CLEMENT, BISHOP OF ROME
Primitive Christian Worship

St. Clement, Bishop Of Rome

It is impossible to read the testimony borne by Eusebius, and other most ancient writers, to the character and circumstances of Clement, without feeling a deep interest in whatever production of his pen may have escaped the ravages of time. "Third from the Apostles," says Eusebius, "Clement obtained the bishopric of Rome; one who had seen the Apostles and conversed with them, and had still the sound of their preaching in his ears, and their tradition before his eyes;and not he alone, for many others at that time were still living, who had been taught by the Apostles. In the time of this Clement, no small schism having arisen among the brethren in Corinth, the Church in Rome sent a most important letter to the Corinthians, urging them to return to peace, renewing their faith, and [reminding them of] the tradition which had been so lately received from the Apostles." [Euseb. Eccl. Hist. v. c. 6.] Of the many works which have been attributed to Clement, it is now generally agreed, that one, and only one, can be safely received as genuine, whilst some maintain that even that one is not altogether free from interpolations, if not itself spurious. But though we must believe the other works to have been assigned improperly to Clement; yet I have not thought it safe to pass them by unexamined, both because some of them are held in high estimation by writers of the Church of Rome, and especially because whatever pen first composed them, of their very great antiquity there can be entertained no reasonable doubt. Indeed, the Apostolical Canons, and the Apostolical Constitutions, both ascribed to Clement as their author, acting under the direction of the Apostolic Council, stand first among the records of the Councils received by the Church of Rome. To Clement's first Epistle to the Corinthians, now regarded by many as the only genuine work of that primitive writer, the date of which is considered by many to be about A.D. 90, Jerome bears this very interesting testimony in his book on illustrious men: "He, Clement, wrote in the person of the Church of Rome, to the Church in Corinth, a very useful epistle, which is publicly read in some places; in its character agreeing with St. Paul's Epistle to the Hebrews, not only in the sense, but even in the words: and indeed the resemblance is very striking in each." [Catalogus Scriptorum Ecclesiasticorum, Jeron., vol. iv, part ii. p. 107, edit. Benedict. Paris, 1706.] It is impossible to read this Epistle of one of the earliest bishops of Christ's flock in the proper frame of mind, without spiritual edification. A tone of primitive simplicity pervades it, which is quite delightful. His witness to the redemption by the atoning sacrifice of Christ's death, and to the life-giving influences of the Spirit of grace, is clear, repeated, and direct. His familiar acquaintance with the ancient Scriptures is very remarkable; though we might not always acquiesce in the critical accuracy of his application. His reference to the Epistles written by St. Paul to the same Church at Corinth that he was then addressing, affords one of those unobtrusive and undesigned collateral evidences to the Holy Scriptures, which are as abundant in the primitive writings, as they are invaluable. No one can read this Epistle of Clement, without acquiescing in the expression of Jerome, that it is "very admirable." Perhaps in the present work the Epistle of Clement becomes even more interesting from the circumstance of his having been a bishop of the Church founded by the Apostles themselves in the very place where that Church exists, to whose members this inquiry is more especially addressed. In his writings I have searched diligently for every expression which might throw light upon the opinions and practice either of the author or of the Church in whose name he wrote; of the Church which he addressed, or of the Catholic Church at large to which he refers, on the subject of our inquiry. So far, however, from any word occurring, which could be brought to bear in favour of the adoration of saints and angels, or of any supplication to them for their succour or their prayers, the peculiar turn and character of his Epistle in many parts seems to supply more than negative evidence against the prevalence of any such belief or practice. Clement speaks of angels; he speaks of the holy men of old, who pleased God, and were blessed, and were taken to their reward; he speaks of prayer; he urges to prayer; he specifies the object of our prayers; he particularizes the subjects of our prayers; but there is not the most distant allusion to the saints and angels as persons to whom supplications could be addressed. Pray for yourselves (such are the sentiments of this holy man); pray for your brethren who have fallen from their integrity; pray to God Almighty, for the sake of his Son, and your prayer will be heard and granted. Of any other intercessor or advocate, angel, saint, or Virgin Mother; of any other being to whom the invocations of the faithful should be offered, Clement seems to have had no knowledge. Could this have been so, if those who received the Gospel from the very fountain-head had been accustomed to pray to those holy men who had finished their course on earth, and were gone to their reward in heaven? Clement invites us to contemplate Enoch, and Abraham, and David, and Elijah, and Job, with many of their brethren in faith and holiness; he bids us look to them with reverence and gratitude, but it is only to imitate their good examples. He tells us to think of St. Paul and St. Peter and their brethren in faith and holiness; but it is in order to listen to their godly admonitions, and to follow them in all pious obedience to the will of our heavenly Father, as they followed Christ. I must content myself with a very few brief extracts from this Epistle: Ch. 21. "Take heed, beloved, lest the many loving-kindnesses of the Lord prove our condemnation, if we do not live as is worthy of him, nor do with one accord what is good and well-pleasing in his sight.... Let us consider how nigh to us he is, and that nothing of our thoughts or reasonings is concealed from him. Justice it is that we should not become deserters from his will.... Let us venerate the Lord Jesus, whose blood was given for us." Ch. 29. "Let us then approach him in holiness of soul, lifting up holy and undefiled hands towards him; loving our merciful and tender Father who hath made us a portion of his elect." Ch. 36. "This is the way, beloved, in which we find Jesus Christ our salvation, the chief-priest of our offerings, our protector, and the succourer of our weakness. By him let us look stedfastly to the heights of heaven; by him let us behold his most high and spotless face: by him the eyes of our heart are opened; by him our ignorant and darkened minds shoot forth into his marvellous light; by him the Supreme Governor willed that we should taste immortal knowledge: who, being the brightness of his magnificence, is so much greater than the angels, as he hath by inheritance obtained a more excellent name than they." Ch. 49. "He who hath love in Christ, let him keep the commandments of Christ. Who can tell of the bond of the love of God? The greatness of his goodness who can adequately express?... Love unites us to God.... By love the Lord took us; by the love which he had for us Christ our Lord gave his blood for us by the will of God, and his flesh for our flesh, and his life for our lives." Ch. 56. "Let us pray for those who are in any transgression, that meekness and humility may be granted to them; that they may submit, not to us, but to the will of God; for thus to them will the remembrance towards God and the saints, with mercies, be fruitful and perfect." Ch. 58. "The all-seeing God, the Sovereign Ruler of spirits, and the Lord of all flesh, who hath chosen the Lord Jesus, and us through him, to be a peculiar people; grant to every soul that calleth on his glorious and holy name, faith, fear, peace, patience, long-suffering, self-control, purity, and temperance, to the good pleasure of his name, through our high-priest and protector Jesus Christ; through whom to him be glory and majesty, dominion and honour, now and for ever and ever, world without end. Amen." Primitive Christian Worship - Preface The Duty of Private Judgment Evidence of the Holy Scriptures Direct Evidence of the Old Testament Evidence of the Old Testament, Continued Evidence of the New Testament Evidence of Primitive Writers Evidence of Apostolic Fathers The Epistle of St. Barnabas The Shepherd of Hermas St. Clement, Bishop of Rome Saint Ignatius Saint Polycarp Evidence of Justin Martyr Evidence of Irenaeus Evidence of Clement of Alexandria Evidence of Tertullian Evidence of Origen Supplementary Section on Origen Evidence of St. Cyprian Evidence of Lactantius Evidence of Eusebius Apostolical Canons and Constitutions Evidence of St. Athanasius State of Worship at the time of the Reformation Service of Thomas Becket Council of Trent Present Service in the Church of Rome Worship of the Virgin Mary Evidence of Holy Scripture Assumption of the Virgin Mary Present Authorized Worship of the Virgin Worship of the Virgin, continued Bonaventura Biel, Damianus, Bernardinus de Bustis, Bernardinus Senensis,&c. Modern Works of Devotion among Roman Catholics Primitive Christian Worship - Conclusion J. Endell Tyler, B.D. Miracles of healing - Christian Miracles or Healing History of Russia: Christian Versus Barbarian History of Japan: Early Christian Martyrs The Jesus of History The Assyrian Origin of Devil Worshippers The Christ Of Dogma The early history of Constantinople