The Apostolic Fathers in English

by Michael W Holmes

  55.4–5 Cf. Jdt. 8–13. 55.6 Cf. Esther 2–6. • Master, the God Other ancient authorities read Master; one reads God.

  God’s Discipline and God’s Mercy

  56 Therefore let us also intercede for those who are involved in some transgression, so that forbearance and humility may be given them, so that they may submit, not to us but to the will of God. For in this way the merciful remembrance of them in the presence of God and the saints will be fruitful and perfect for them. 2 Let us accept correction, which no one ought to resent, dear friends. The reproof that we give one to another is good and exceedingly useful, for it unites us with the will of God. 3 For thus says the holy word: “The Lord has indeed disciplined me but has not handed me over to death. 4 For whom the Lord loves he disciplines, and he punishes every child whom he accepts.” 5 “For the righteous,” it is said, “will discipline me in mercy and reprove me, but let not the oil of sinners anoint my head.” 6 And again it says: “Blessed is the person whom the Lord has reproved; do not reject the correction of the Almighty. For he causes pain, and he makes well again; 7 he has wounded, and his hands have healed. 8 Six times will he rescue you from distress, and the seventh time evil will not touch you. 9 In famine he will rescue you from death, and in war he will release you from the power of the sword. 10 From the scourge of the tongue he will hide you, and you will not be afraid when evils approach. 11 You will laugh at the unrighteous and wicked, 12 and of the wild beasts you will not be afraid, for wild beasts will be at peace with you. 13 Then you will know that your house will be at peace, and the tent in which you dwell will not fail. 14 And you will know that your seed will be many, and your children will be like the grass of the fields. 15 And you will come to the grave like ripe wheat harvested at the proper time, or like a heap on the threshing floor gathered together at the right time.” 16 You see, dear friends, what great protection there is for those who are disciplined by the Master; because he is a kind Father, he disciplines us in order that we may obtain mercy through his holy discipline.

  56.1 in this way . . for them Or in this way they will prove fruitful and perfect when God and the saints remember them with mercy. 56.3–4 Prov. 3:12; Heb. 12:6. 56.4 child Lit. son. 56.5 Ps. 141(LXX 140):5. •oil One ancient authority reads mercy. 56.6–15 Job 5:17–26.

  Pointed Warnings for the Leaders of the Revolt

  57 You, therefore, who laid the foundation of the revolt must submit to the presbyters and accept discipline leading to repentance, bending the knees of your heart. 2 Learn how to subordinate yourselves, laying aside the arrogant and proud stubbornness of your tongue. For it is better for you to be found small but included in the flock of Christ than to have a preeminent reputation and yet be excluded from his hope. 3 For thus says the all-virtuous Wisdom: “Listen! I will bring forth for you a saying of my spirit, and I will teach you my word. 4 Because I called and you did not obey, and because I held out words and you paid no attention, but ignored my advice and disobeyed my correction, I therefore will laugh at your destruction and rejoice when ruin comes upon you, and when confusion suddenly overtakes you, and catastrophe arrives like a whirlwind, or when tribulation and distress come upon you. 5 At that time, when you call upon me, I will not listen to you. Evil ones will seek me but not find me, for they hated wisdom and did not choose the fear of the Lord, nor did they desire to pay attention to my advice, but mocked my correction. 6 Therefore they will eat the fruit of their own way and be filled with their own ungodliness. 7 Because they wronged infants, they will be slain, and a searching inquiry will destroy the ungodly. But the one who hears me will dwell safely, trusting in hope, and will live quietly, free from fear of all evil.”

  57.3–7 Prov. 1:23–33.

  58 Let us, therefore, obey his most holy and glorious name, thereby escaping the threats spoken by Wisdom long ago against those who disobey, so that we may dwell safely, trusting in his most holy and majestic name. 2 Accept our advice and you will have nothing to regret. For as God lives, and as the Lord Jesus Christ lives, and the Holy Spirit (who are the faith and the hope of the elect), so surely the one who with humility and constant gentleness has kept without regret the ordinances and commandments given by God will be enrolled and included among the number of those who are saved through Jesus Christ, through whom is the glory to God for ever and ever. Amen.

  Prayer for Peace and Forgiveness

  59 But if certain people should disobey what has been said by him through us, let them understand that they will entangle themselves in no small sin and danger. 2 We, however, will be innocent of this sin, and will ask with earnest prayer and supplication that the Creator of the universe may keep intact the specified number of his elect throughout the whole world, through his beloved servant Jesus Christ, through whom he called us from darkness to light, from ignorance to the knowledge of the glory of his name. 3 Grant us, Lord, to hope on your name, which is the primal source of all creation, and open the eyes of our hearts that we may know you, who alone are highest among the high; you are holy, abiding among the holy. You humble the pride of the proud; you destroy the plans of nations; you exalt the humble and humble the exalted; you make rich and make poor; you kill and make alive. You alone are the benefactor of spirits and the God of all flesh, looking into the depths, scanning the works of humans; the helper of those who are in peril, the savior of those in despair; the creator and guardian of every spirit. You multiply the nations upon the earth, and from among all of them you have chosen those who love you through Jesus Christ, your beloved servant, through whom you instructed us, sanctified us, honored us. 4 We ask you, Master, to be our helper and protector. Save those among us who are in distress; have mercy on the humble; raise up the fallen; show yourself to those in need; heal the sick; turn back those of your people who wander; feed the hungry; ransom our prisoners; raise up the weak; comfort the discouraged. Let all the nations know that you are the only God, that Jesus Christ is your servant, and that we are your people and the sheep of your pasture.

  59.2 servant Or child (cf. Acts 4:27). • called us . . . light Cf. 1 Pet. 2:9. 59.3–4 This prayer is a pastiche of OT quotations and allusions; sources include Num. 27; Deut. 32; 1 Sam. 2; 1 Kings 8; 2 Kings 5, 19; Job 5; Ps. 32, 79, 95, 100, 119 (LXX 31, 78, 94, 99, 118); Isa. 13, 57; Ezek. 36; Jdt. 9; Sir. 16; Eph. 1. 59.3 Grant us, Lord . . . your name This switch from third person in 59.2 to second person here is quite awkward. Either a few words have dropped out of the text (Grant us, Lord is an editor’s emendation) or Clement has switched abruptly from talking about prayer to an actual prayer, in which case the translation might read his name, to hope on your name. • servant Or child (cf. Acts 4:27). 59.4 have . . . humble Some ancient authorities omit these words. • sick One ancient authority reads godless. • servant Or child (cf. Acts 4:27).

  60 For you through your works have revealed the everlasting structure of the world. You, Lord, created the earth. You are faithful throughout all generations, righteous in your judgments, marvelous in strength and majesty, wise in creating and prudent in establishing what exists, good in all that is observed and faithful to those who trust in you, merciful and compassionate: forgive us our sins and our injustices, our transgressions and our shortcomings. 2 Do not take into account every sin of your servants and slaves, but cleanse us with the cleansing of your truth, and direct our steps to walk in holiness and righteousness and purity of heart, and to do what is good and pleasing in your sight and in the sight of our rulers. 3 Yes, Lord, let your face shine upon us in peace for our good, so that we may be sheltered by your mighty hand and delivered from every sin by your uplifted arm; deliver us as well from those who hate us unjustly. 4 Give harmony and peace to us and to all who dwell on the earth, just as you did to our ancestors when they reverently called upon you in faith and truth, that we may be saved, while we render obedience to your almighty and most excellent name, and to our rulers and governors on earth.

  60.1 faithful Some ancient authorities read kind. 60.2 direct our steps . . . heart Cf. 1
Kings 9:4; Ps. 40:2 (LXX 39:3). • and righteousness and purity Some ancient authorities omit these words. • to do . . . your sight Cf. Deut. 13:18. 60.3 Cf., among others, Ps. 67(LXX 66):1; Num. 6:25, 26; Gen. 50:20; Exod. 6:1; Deut. 4:34; Jer. 32(LXX 39):21; Ezek. 20:33–34. 60.4 called . . . truth Ps. 145(LXX 144):18; 1 Tim. 2:7. •that we may be saved An editor’s emendation. Gk lacks these words. The grammar here is very rough, leading some to conclude that words are missing (cf. 59.3 above). • most excellent Some ancient authorities read glorious.

  61 You, Master, have given them the power of sovereignty through your majestic and inexpressible might, so that we, acknowledging the glory and honor that you have given them, may be subject to them, resisting your will in nothing. Grant to them, Lord, health, peace, harmony, and stability, so that they may blamelessly administer the government that you have given them. 2 For you, heavenly Master, King of the ages, give to human beings glory and honor and authority over the creatures upon the earth. Lord, direct their plans according to what is good and pleasing in your sight, so that by devoutly administering in peace and gentleness the authority that you have given them they may experience your mercy. 3 You, who alone are able to do these and even greater good things for us, we praise through the high priest and benefactor of our souls, Jesus Christ, through whom be the glory and the majesty to you both now and for all generations and for ever and ever. Amen.

  Letter Summary; Repeated Requests

  62 We have written enough to you, brothers, about the things that pertain to our religion and are particularly helpful for a virtuous life, at least for those who wish to guide their steps in holiness and righteousness. 2 For we have touched upon every subject—faith, repentance, genuine love, self-control, sobriety, and patience—and have reminded you that you must reverently please Almighty God in righteousness and truth and steadfastness, living in harmony without bearing malice, in love and peace with constant gentleness, just as our ancestors, of whom we spoke earlier, pleased him, by being humble toward the Father and God and Creator and toward all people. 3 And we have reminded you of these things all the more gladly, since we knew quite well that we were writing to people who are faithful and distinguished and have diligently studied the oracles of the teaching of God.

  63 Therefore it is right for us, having studied so many and such great examples, to bow the neck and, adopting the attitude of obedience, to submit to those who are the leaders of our souls, so that by ceasing from this futile dissension we may attain the goal that is truly set before us, free from all blame. 2 For you will give us great joy and gladness if you obey what we have written through the Holy Spirit and root out the unlawful anger of your jealousy, in accordance with the appeal for peace and harmony that we have made in this letter. 3 We have also sent trustworthy and prudent men who from youth to old age have lived blameless lives among us, who will be witnesses between you and us. 4 This we have done in order that you may know that our only concern has been, and still is, that you should attain peace without delay.

  61.2 King of the ages Cf. 1 Tim. 1:17. 62.1 brothers Gk andres adelphoi. • their steps An editor’s emendation. Gk lacks these words. Without them the Gk text would be grammatically awkward. It would be necessary to take life as the object of to guide (or to lead) and translate helpful to those who wish to lead a virtuous life in holiness. 63.1 to bow the neck . . . of our souls Some ancient authorities read to bow the neck and adopt the attitude of obedience.

  Final Prayer

  64 Finally, may the all-seeing God and Master of spirits and Lord of all flesh, who chose the Lord Jesus Christ, and us through him to be his own special people, grant to every soul that has called upon his magnificent and holy name faith, fear, peace, patience, steadfastness, self-control, purity, and sobriety, so that they may be pleasing to his name through our high priest and benefactor, Jesus Christ, through whom be glory and majesty, might and honor to him, both now and for ever and ever. Amen.

  Farewells and Parting Requests

  65 Now send back to us without delay our messengers, Claudius Ephebus and Valerius Bito, together with Fortunatus, in peace and with joy, so that they may report as soon as possible the peace and concord that we have prayed for and desire, so that we too may all the more quickly rejoice over your good order. 2 The grace of our Lord Jesus Christ be with you and with all people everywhere who have been called by God through him, through whom be glory, honor, power, majesty, and eternal dominion to God, from everlasting to everlasting. Amen.

  The letter of the Romans to the Corinthians.

  Subscript The letter of the Romans to the Corinthians So reads one ancient authority, which is likely correct; the rest attribute it to Clement alone.

  Second Clement

  Introduction

  The so-called Second Letter of Clement is not a letter, nor is it by Clement. It is, in fact, a sermon or “word of exhortation” composed by an anonymous presbyter (17.3), the oldest surviving complete Christian sermon outside the New Testament. Using a text from Isaiah (54:1; see 2.1 below), it presents a call to repentance, purity, and steadfastness, apparently in the context of a community gathered for worship (17.3).[1] The “reader” (19.1) of the sermon, addressing a primarily Gentile congregation (1.6; 3.1), may also be reacting against Gnostic influences (10.5; cf. the stress on the deity of Jesus [1.1] and the resurrection and judgment [9.1–5]).

  In his sermon the author draws upon a wide range of sources as he attempts to persuade his listeners. In addition to quoting from the scriptures, which he occasionally cites by name (Isaiah, 3.5; Ezekiel, 6.8), and a “prophetic word” (11.2–4; the same saying is cited as “scripture” in 1 Clem. 23.3), he attributes several sayings to “the Lord.” At least four of these quoted sayings of Jesus (out of a total of at least nine) do not occur in the canonical gospels, and one of them (12.2) preserves a saying also found in the Gospel of Thomas (22) and the Gospel of the Egyptians.[2] Of the books that came to comprise the New Testament he knew and used (though perhaps not directly) Matthew and Luke, and possibly Ephesians and Hebrews; verbal parallels to other books are too brief to be conclusive.[3] The sermon also appears to contain the earliest instance of a passage from a document now found in the New Testament (in this case, Matt. 9:13) being quoted as scripture (2.4).

  Occasion and Date

  It is surprising that although the sermon was deemed worthy of preservation, virtually nothing is known about its author, date, or occasion. In the manuscripts in which it is preserved, 2 Clement immediately follows 1 Clement, the letter addressed to the Corinthians by Clement of Rome, to whom 2 Clement is also attributed (either in the colophon or table of contents). This suggests that 2 Clement may have been either preached in Corinth or sent there for some purpose, and any attempt to reconstruct a setting for the document ought to take this circumstance into account. Among the more plausible explanations that have been put forward are the following.

  W. H. C. Frend places it in Rome, perhaps around AD 100.[4] E. J. Goodspeed[5] has adopted the view that 2 Clement is really the lost letter of Bishop Soter of Rome mentioned by Bishop Dionysius of Corinth (ca. 170),[6] but this ingenious suggestion faces the difficulty that the document in question is certainly not a letter. C. C. Richardson[7] suggests that only Alexandria “fits the temper and tone” of the sermon, particularly in light of its “semi-Gnostic phrases” and its use of the Gospel of the Egyptians, which Clement of Alexandria, whose very high regard for the genuine 1 Clement is well known, also quoted. Richardson’s suggestion is attractive, but the “tone” of a document is a tenuous basis upon which to erect a hypothesis, and his criticism of a major point favoring the next view is unconvincing.

  Lightfoot long ago noted that the reference in 7.1 to people “coming to enter the contests,” without any identification of the location, implies that the speaker was near the site of the contests, in this case Corinth, home of the well-known Isthmian games. He suggests that 2 Clement was a sermon, read to the Corinthian congregation sometime between AD 120 a
nd 140, that was for some reason particularly notable and therefore preserved, along with other important documents such as the letter from Bishop Soter mentioned by Bishop Dionysius and the earlier letter from the Roman church written by Clement, whose name was eventually attached to the anonymous sermon.[8] This general hypothesis has been advanced further by K. P. Donfried, who has argued well the case that the intervention of the Roman church into the affairs of the Corinthian congregation via 1 Clement and the mediators who conveyed it to Corinth was successful, that the deposed elders were reinstated, and that 2 Clement is nothing other than a hortatory address preached by one of these elders to the congregation on the occasion of the successful resolution of the crisis.[9] On this reading of the evidence the letter must be assigned essentially the same date as 1 Clement (see the introduction above to that writing).

  Helmut Koester has suggested that 2 Clement is an anti-Gnostic sermon from Egypt prior to the middle of the second century, and that it thus “would be the first tangible evidence for the existence of anti-Gnostic Christianity in Egypt before the middle of II CE.”[10] But he forthrightly acknowledges that his hypothesis “is by no means certain.” The date and occasion of 2 Clement, then, remain open questions.

  Text

  Only three copies of 2 Clement are known to exist. These are: Codex Alexandrinus (fifth century; contains 1.1–12.5a); Codex Hierosolymitanus (AD 1056); and the Syriac translation (preserved in a New Testament manuscript dated AD 1169–1170).