τὴν λειτουργίαν αὐτῶν. Τοὺς οὖν κατασταθέντας ὑπ ̓ ἐκείνων ἢ μεταξὺ ὑφ' ἑτέρων ἐλλογίμων ἀνδρῶν, συνευδοκησάσης τῆς ἐκκλησίας πάσης, καὶ λειτουργήσαντας ἀμέμπτως τῷ ποιμνίῳ τοῦ Χριστοῦ μετὰ ταπεινοφροτο σύνης ἡσύχως καὶ ἀβαναύσως, μεμαρτυρημένους τε πολ η μεταξύ] μετοξυ Α. 8 λειτουργήσαντας] λιτουργησαντασ Α. 10 μεμαρτυρημένους] μεμαρτυρημενοισ Α. thus decided. A late Latin paraphrase would be worthless as an authority, even if this view of its meaning were correct. But a comparison of the order of the Latin with the original of Clement shows that the words mean 'the Apostles following this precedent set by Moses', and that 'forma' therefore has nothing to do with ἐπινομή. For εδωκασιν it is a question whether we should read δεδώκασιν oι ἔδωκαν. The former involves a less change, and the transition from the aorist (κατέστησαν) to the perfect (δεδώκασιν) may be explained by the fact that the consequences of this second act are permanent. 5. κοιμηθώσιν] sc. οἱ προειρημένοι, i.e. the first generation of presbyters appointed by the Apostles themselves; and avrov too will refer to these same persons. Rothe (1.c.) refers both to the Apostles themselves. He assumes Clement to be here describing the establishment of episcopacy properly so called, and supposes ἐπινομή, which he translates afterénactment', to refer to a second Apostolic council convened for this purpose. I have discussed this theory at length elsewhere (Philippians p. 199 sq.). Of his interpretation of this particular passage it is enough to say that it interrupts the context with irrelevant matter. The Apostles, says Clement, first appointed approved persons to the ministry (καθίστανον δοκιμάσαντες § 42), and afterwards (μεταξύ) provided for a succession so that vacancies by death should be filled by other approved men (ἕτεροι δεδοκιμασμένοι ἄνδρες). The presbyters at Corinth who had been rudely ejected from office, belonged to these two classes: some were appointed directly by the Apostles (κατασταθέντας ὑπ ̓ ἐκείνων); others belonged to the second generation, having been appointed by the persons thus immediately connected with the Apostles (κατασταθέντας ὑφ ̓ ἑτέρων ἐλλογίμων ἀνδρῶν). 6. τοὺς οὖν κατασταθέντας κ.τ.λ.] This notice assists to determine the chronology of the epistle. Some of those appointed by the Apostles had died (οἱ προοδοιπορήσαντες), but others were still living (οἱ κατασταθέντες ὑπ ̓ ἐκείνων). This falls in with the date assigned p. 4. Here again μεταξὺ means 'afterwards', as above. 7. συνευδοκησάσης κ.τ.λ.] Wotton quotes Cyprian's expression 'plebis suffragium' referring to the appointment of Church officers, Epist. lv. (p. 243), lxviii. (p. 292). Add also the more important passage Epist. lxvii (p. 288), where the part of the laity in such appointments is described. 9. τῷ ποιμνίῳ τοῦ Χριστοῦ] The phrase occurs again §§ 54, 57 (comp. § 16). See also Acts xx. 28, 29, 1 Pet. ν. 2, 3. ἀβαναύσως] ‘unassumingly. The adjective occurs Apost. Const. ii. 3 λοῖς χρόνοις ὑπὸ πάντων, τούτους οὐ δικαίως νομίζομεν †ἀποβαλέσθαι τῆς λειτουργίας. ἁμαρτία γὰρ οὐ μικρὰ ἡμῖν ἔσται, ἐὰν τοὺς ἀμέμπτως καὶ ὁσίως προσενεγκόντας τὰ δῶρα τῆς ἐπισκοπῆς ἀποβάλωμεν. μακάριοι οἱ προοδοιπορήσαντες πρεσβύτεροι, οἵτινες 5 ἔγκαρπον καὶ τελείαν ἔσχον τὴν ἀνάλυσιν· οὐ γὰρ 2 λειτουργίας] λιτουργιασ Α. to ἔστω δὲ εὐσπλαγχνος, ἀβάναυσος, ἀγαπητικός, where again it refers the qualifications for the ministry. See below $ 49 οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον, Clem. Alex. Pad. iii. 6 (p. 273) μεταδοτέον φιλανθρώπως, οὐ βαναύσως οὐδὲ ἀλαζονικώς, Job xli. 26 (Theod.) υἱοὶ βαναυσίας (Heb. Υπε ‘pride, arrogance'). In Arist. Eth. Nic. ii. 7, iv. 2, Bavavσία is the excess of μεγαλοπρέπεια lavish profusion', the result of vulgarity. Somewhat similar is the sense which the word has here and in the passages quoted, 'vulgar selfassertion'. 2. † ἀποβαλέσθαι†] ‘that we should have rejected'. But as the active and not the middle is used just below (τῆς ἐπισκοπῆς ἀποβάλωμεν), it is probable that we should read ἀποβάλλεσθαι and treat it as a passive. 3· ἀμέμπτως καὶ ὁσίως] So I Thess. ii. 10. προσενεγκόντας τὰ δῶρα] What does Clement mean by sacrifices, by gifts (δώρα) and offerings (προσφοράς)? In what sense are the presbyters said to have presented or offered the gifts? The answers to these questions must be sought in the parallel passages; § 18 θυσία τῷ Θεῷ πνεῦμα συντετριμμένον, §§ 35, 36 θυσία αινέσεως δοξάσει με καὶ ἐκεῖ ὁδὸς ᾗ δείξω αὐτῷ τὸ σωτήριον τοῦ Θεοῦ. Αὕτη ὁ ὁδός, ἀγαπητοί, ἐν ᾗ εὕρομεν τὸ σωτήριον ἡμῶν Ἰησοῦν Χριστὸν τὸν ἀρχιερέα τῶν προσφορῶν 8 μετηγάγετε] μεταγάγετε Α. ἡμῶν, τὸν προστάτην καὶ βοηθὸν τῆς ἀσθενείας ἡμῶν, § 41 ἕκαστος ὑμῶν, ἀδελφοί, ἐν τῷ ἰδίῳ τάγματι εὐχαριστείτω τῷ Θεῷ ἐν ἀγαθῇ συνειδήσει ὑπάρχων, μὴ παρεκβαίνων τὸν ὡρισμένον τῆς λειτουργίας αὐτοῦ κανόνα, § 52 θῦσον τῷ Θεῷ θυσίαν αἰνέσεως καὶ ἀπόδος τῷ ὑψίστῳ τὰς εὐχάς σου κ.τ.λ. These passages are illustrated by Heb. xiii. 15, 16, δι' αὐτοῦ οὖν (i.e. διὰ τοῦ ἀρχιερέως Ἰησοῦ, νν. 11, 12) ἀναφέρωμεν θυσίαν αἰνέσεως διὰ παντὸς τῷ Θεῷ, τουτέστιν, καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ· τῆς δὲ εὐποιΐας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε, τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ Θεός, to which epistle Clement is largely indebted elsewhere. The sacrifices, offerings, and gifts therefore are the prayers and thanksgivings, the alms, the contributions to the agape, and so forth. See esp. Const. Apost. ii. 25 αἱ τότε θυσίαι νῦν εὐχαὶ καὶ δεήσεις καὶ εὐχαριστίαι, αἱ τότε ἀπαρχαὶ καὶ δεκάται καὶ ἀφαιρέματα καὶ δῶρα νῦν προσφοραὶ αἱ διὰ τῶν ὁσίων ἐπισκόπων προσφερόμε ναι Κυρίῳ κ.τ.λ., § 27 προσήκει οὖν καὶ ὑμᾶς, ἀδελφοί, θυσίας ὑμῶν ἤτοι προσφορὰς τῷ ἐπισκόπῳ προσφέ ρειν ὡς ἀρχιερεῖ κ.τ.λ., § 34 τοὺς καρποὺς ὑμῶν καὶ τὰ ἔργα τῶν χειρῶν ὑμῶν εἰς εὐλογίαν ὑμῶν προσφέροντες αὐτῷ (sc. τῷ ἐπισκόπῳ) τὰ δῶρα ὑμῶν διδόντες αὐτῷ ὡς ἱερεῖ Θεοῦ, § 35 μηκέτι ἐάσας ὑμᾶς ὁ Θεός) θύειν ἄλογα ζῶα. οὐ δήπου· καὶ τῶν εἰσφορῶν ὑμᾶς εὐλαβοῦνται μή τις αὐτοὺς μεταστήσῃ ἀπὸ τοῦ ἱδρυμέ νου αὐτοῖς τόπου. ὁρῶμεν γὰρ ὅτι ἐνίους ὑμεῖς μετη γάγετε καλῶς πολιτευομέν[ους] ἐκ τῆς ἀμέμπτως αὐτοῖς 1ο τετιμημένης λειτουργίας. XLV. Φιλόνεικ[οι] ἔστε, ἀδελφοί, καὶ ζηλωταὶ περὶ το λειτουργίας] λιτουργειασ Α. ἔστε] εσται Α. 6 Τι φιλόνεικοι] φιλονικοι Α. περὶ τῶν] See below. ἠλευθέρωσεν ὧν ὀφείλετε τοῖς ἱερεῦσιν καὶ τῶν εἰς τοὺς δεομένους εὐποιϊῶν κ.τ.λ., § 53 δῶρον δέ ἐστι Θεῷ ἡ ἑκάστου προσευχὴ καὶ εὐχαριστία. These passages show in what sense the presbyters might be said to offer the gifts'. They led the prayers and thanksgivings of the congregation, they presented the alms and contributions to God and asked His blessing on them in the name of the whole body. Hence Clement is careful to insist (§ 40) that these offerings should be made at the right time and in the right place and through the right persons. The first day of the week had been fixed by Apostolic authority not only for common prayer and breaking of bread (Acts xx. 7) but also for collecting alms (1 Cor. xvi. 2); and the presbyters, as the officers appointed by the same authority, were the proper persons to receive and dispense the contributions. On the whole subject see Höfling die Lehre der ältesten Kirche vom Opfer etc. p. 8 sq. (Erlangen 1851). 6. Teλeíav] i.e. 'in mature, ripe, age', so that it has borne fruit (ếyκαρπον). Comp. the compound τελειοκарTе which occurs several times in Theophrastus (e.g. Hist. Pl. i. 13. 4, Caus. Pl. iii. 6. 9). The work of these and prematurely ended. Tǹv ảváλvow] 'their departure'; comp. Phil. i. 23, 2 Tim. iv. 6. The metaphor seems to be taken from the breaking up of an encampment (see Philippians 1. c.), so that it is well suited to προοδοιπορήσαντες. οὐκ εὐλαβοῦνται μή] ‘They have no fear lest': comp. 1 Macc. iii. 30, xii. 40 (v.1.). In Acts xxiii. 10 evλaBηoeis is a false reading. 8. Tómov] On the place of the departed see the note on § 5. There is here also an allusion to the other sense, 'office'; see § 40 (with the note). presbyters had not, like those Corin-ing τῶν ἀνηκόντων, instead of μὴ ἀνη thian elders whose cause Clement pleads, been rudely interfered with KÓVTOV (with previous editors), I have changed ore from an indicative to Ἐν[κύπτε]τε εἰς τὰς [τῶν] ἀνηκόντων εἰς σωτηρίαν. γραφάς, τὰς ἀληθεῖς, [τὰς τοῦ] πνεύματος τοῦ ἁγίου ἐπίστασθε [ὅτι οὐ]δὲν ἄδικον οὐδὲ παραπε[ποιη]μένον γέγραπται ἐν αὐταῖς. [πότε εὑρήσετε δικαίους ἀποβε[βλημ]ένους ἀπὸ ὁσίων ἀνδρῶν; [ἐδι]ώχθησαν δίκαιοι, 5 ἀλλ ̓ ὑπὸ ἀνό[μω]ν· ἐφυλακίσθησαν, ἀλλ ̓ ὑπὸ [ἀν]οσίων ἐλιθάσθησαν ὑπὸ πα[ρα]νόμων· ἀπεκτάνθησαν [ὑ]πὸ τῶν μιαρὸν καὶ ἄδικον ζῆλον [ἀ]νειληφότων. ταῦτα πάσχοντες εὐκλεῶς ἤνεγκαν. [Τί] γὰρ εἴπωμεν, ἀδελφοί ; Δανιὴλ ὑπὸ τῶν φοβουμένων τὸν Θεὸν [ἐ]βλήθη εἰς λάκ- το κον λεόντων; [ἢ] ̓Ανανίας καὶ ̓Αζαρίας καὶ Μισαὴλ ὑπὸ τῶν θρησκευόντων τὴν μεγαλοπρεπῆ καὶ ἔνδοξον θρησ 2 τὰς τοῦ] No better way of filling the lacuna occurs to me. The ῥήσεις of all previous editors (following Young) can hardly stand, as the usual expression is either πνεύματος ἁγίου or τοῦ πνεύματος τοῦ ἁγίου. 3 ἐπίστασθε] επιτασθαι Α. 4 πότε] or perhaps ποῦ; all previous editors read οὐ γὰρ (after Young), but this is an imperative; ‘Contend zealously, if 3. παραπεποιημένον] * counterfeit, spurious'. For the metaphor see Basil. (?) in Esai. i. 22 (I. p. 416 E) μήπου κίβδηλος ή δραχμή, τουτέστι, μήπου δόγμα παραπεποιημένον, with the whole context in which the metaphor is developed. So παραποιεῖν Justin Dial. 69, 115, παραποίησις Iren. i. 9. 2. 6. ἐφυλακίσθησαν] Many editors read ἐνεφυλακίσθησαν, but this is open to two objections ; (1) There seems to be no authority for a verb ἐμφυλακί ζω, and indeed such a compound is hardly possible, for φυλακίζω is derived not from φυλακή but from φύλαξ: (2) The lacuna in the Ms seems insufficient for so many letters. 8. μιαρόν] I have made a slight alteration in the reading of the MS. For the confusion of o and in the MS compare εioμev just below, and see above p. 25. Here the immediate neighbourhood of rŵv would suggest the change to a transcriber. Compare § 1 μιαρᾶς καὶ ἀνυσίου στάσεως, § 3 ζῆλον ἄδικον καὶ ἀσεβῆ ἀνειληφότας. 13. θρησκείαν] The word is here used in its correct sense (see Trench N. T. Syn. Ist ser. § xlviii); for the incident turns on an act of external worship. 14. μηθαμώς κ.τ.λ.] i.e. “Let us not entertain the thought, let us not so pervert facts.' 16. ἐξήρισαν] ‘persisted in strife. So Plut. Pomp. § 56 οὐκ ἐξερίσας ἀλλ ̓ οἷον ἡττηθείς, Appian. Bell. Civ. ii. κείαν τοῦ ὑψίστου κατείρχθησαν εἰς κάμινον πυρός; μηθαμῶς τοῦτο γένοιτο. Τίνες οὖν οἱ ταῦτα δράσαν15 τες; οἱ στυγητοὶ καὶ πάσης κακίας πλήρεις εἰς τοσοῦτο ἐξήρισαν θυμοῦ ὥστε τοὺς ἐν ὁσίᾳ καὶ ἀμώμῳ προθέσει δουλεύοντας τῷ Θεῷ εἰς αἰκίαν +περιβαλεῖν†, μὴ εἰδότες ὅτι ὁ ὕψιστος ὑπέρμαχος καὶ ὑπερασπιστής ἐστιν τῶν ἐν καθαρᾷ συνειδήσει λατρευόντων τῷ [πα]ναρέτῳ ὀνό 20 ματι αὐτοῦ· ᾧ ἡ δόξ[α εἰς τοὺς αἰῶνας τῶν αἰώνων. α]μήν. [Ο]ἱ δὲ ὑπο[μ]ένοντες ἐν πεποιθήσει δόξαν καὶ τιμὴν ἐκληρονόμησαν, ἐπήρθησάν τε καὶ ἔγγραφοι ἐγένοντο ἀπὸ τοῦ Θεοῦ ἐν τῷ μνημοσύνῳ αὐτῶν εἰς τοὺς αἰῶνας τῶν αἰώνων. αμήν. slightly too long for the lacuna, and a question seems to be required. εὑρήσετε] ...υρησεται Α. ειπομεν Α. 8 μια όν] μιαρων Α. 15 στυγητοί] στυητοι Α. 9 εὐκλεῶς] ευκλαιωσ Α. 22 ἔγγραφει] Laurent p. 424. εἴπωμεν] επαφροι Α. ent. Elsewhere (see Schweighauser Lex. Polyb. s.v. περιβάλλεσθαι) περιβάλλειν has been substituted for παραβάλλειν, and this may possibly have been the case here. So Heb. xiii. 9 περιφέρεσθε and παραφέρεσθε are confused. Comp. § 55 παρέβαλεν. 18. ὑπέρμαχος κ.τ.λ.] Υπέρμαχος is said of God, 2 Macc. xiv. 34 (comp. Wisd. x. 20); ὑπερασπιστής is frequently so applied (especially in connexion with βοηθός), Ps. xviii. 2, xxviii. 7, 8, xxxiii. 20, cxiv. 17, 18, 19, etc. 19. ἐν καθαρᾷ συνειδήσει] The same expression occurs i Tim. iii. 9, 2 Tim. i. 3; comp. Ign. Trall. 7. παναρέτῳ] See the note on § 1. 22. ἔγγραφοι] recorded, notable, famous'. The word occurs also in a fragment ascribed to our Clement in Joann. Damasc. Eclog. i. 49 (II. p. 752 ed. Lequien) ὅθεν ἔγγραφον περὶ αὐτοῦ (i.e. τοῦ ̓Αβραάμ) ἱστορίαν γενέσθαι ᾠκονόμησεν ; but see especially Herm. Sim. v. 3 ἔσται ἡ θυσία σου δεκτὴ παρὰ τῷ Θεῷ καὶ ἔγγραφος ἔσται ἡ νηστεία αὕτη, Apost. Can. § 19 ὁ γὰρ ἐμπιπλῶν ὦτα μὴ νοοῦντος ἔγγραφος λογισθήσεται παρὰ τῷ Θεῷ, § 29 ὁ γὰρ θησαυρίζων ἐν τῇ βασιλείᾳ ἔγγραφος ἐργάτης λογισθήσεται παρὰ τῷ Θεῷ (Lagarde's Rel. Fur. Eccles. pp. 78, 79, see Hilgenfeld Nov. Test. extr. Can. IV. pp. 102, 104: this writing elsewhere bears traces of the influence of Clement's epistle; e. g. in § 23 which reproduces the language of Clem. § 40). The Ms reading επαφροι, 'foam-flecked, is senseless, and the common emen |