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Rh suspected error. Besides filling up small lacunae in the text of the older MS., it supplies the contents of the entire leaf which had been lost. This part contains a passage quoted by Basil, but not another quoted by Pseudo-Justin, confirmed in some degree by Irenaeus, which had been referred to this place (see Lightfoot, p. 166). Except for trifling omissions we must have the letter now as complete as it was originally in the Alexandrian MS. For Harnack; on counting the letters in the recovered portion, found that they amounted almost exactly to the average contents of a leaf of the older MS. Lightfoot has pointed out that by a small change in the text of Ps.-Justin, his reference is satisfied by a passage in the newly discovered conclusion of the second epistle. The new portion of the first principally consists of a prayer, possibly founded on the liturgical use of the Roman church. What has been said in the beginning of the letter as to the calamities under which that church had suffered is illustrated by some of the petitions, and prayer is made for their earthly rulers and that they themselves might submit to them, recognizing the honour given them by God, and not opposing His will. Very noticeable in this new part of the letter is the tone of authority used in making an unsolicited interference with the affairs of another church. "If any disobey the words spoken by God through us, let them know that they will entangle themselves in transgression, and no small danger, but we shall be clear from this sin." "You will cause us joy and exultation if, obeying the things written by us through the Holy Spirit, you cut out the lawless passion of your jealousy according to the intercession which we have made for peace and concord in this letter. But we have sent faithful and discreet men who have walked from youth to old age unblameably amongst us, who shall be witnesses between us and you. This have we done that you may know that all our care has been and is that you may speedily be at peace." It remains open for controversy how far the expressions quoted indicate official superiority of the Roman church, or only the writer's conviction of the goodness of their cause. We may add that the epithet applied by Irenaeus to the epistle ἱκανωτάτη proves to have been suggested by a phrase in the letter itself, ἱκανῶς ἐπεστείλαμεν.

Lightfoot gives references to a succession of writers who have quoted the epistle. Polycarp, though not formally quoting Clement's epistle, gives in several passages clear proof of acquaintance with it. A passage in Ignatius's epistle to Polycarp, c. 5, may also be set down as derived from Clement, but other parallels collected by Hilgenfeld are extremely doubtful. The epistle does not seem to have been translated into Latin, and was consequently little known in the West.

For some of the spurious works ascribed to Clement see Dictionary of Christian Biography and Literature to the End of the Sixth Century/Clementine Literature.

The Second Epistle to the Corinthians.—This letter also formed part of the Alexandrian MS., but its conclusion had been lost by mutilation. We now have it complete in the edition of Bryennius. In the list of contents of the older MS. it is marked as Clement's second epistle, but not expressly described as to the Corinthians. It is so described in the later MS. It is not mentioned by any writer before Eusebius, and the language used by some of them is inconsistent with their having accepted it. Eusebius mentions it as a second letter ascribed to Clement, but not, like the former, used by the older writers, and he only speaks of one as the acknowledged epistle of Clement. The two epistles are placed among the books of the N.T., in the 8th book of the Apostolic Constitutions, which probably belongs to the 6th cent. The second epistle is first expressly cited as to the Corinthians by Severus of Antioch early in the same cent. Internal evidence, though adverse to Clementine authorship, assigns to the work a date not later than the 2nd cent., and probably the first half of it. The writer is distinctly a Gentile, and contrasts himself and his readers with the Jewish nation in a manner quite unlike the genuine Clement; and his quotations are not, like Clement's, almost exclusively from O.T.; the gospel history is largely cited, and once under the name of Scripture. Many of the quotations, however, differ from our canonical gospels, and since one of them agrees with a passage referred by Clement of Alexandria to the gospel of the Egyptians, this was probably the source of other quotations also. The epistle would seem from this to be earlier than the close of the 2nd cent., at which time our four gospels were in a position of exclusive authority. The controversies with which the writer deals are those of the early part of the 2nd cent. In language suggested by the Ep. to the Ephesians, the spiritual church is described as created before the sun and moon, as the female of whom Christ is the male, the body of which he is the soul. It seems likely that a work using such language had gained its acceptance with the church before Gnostic theories concerning the Aeons Christus and Ecclesia had brought discredit upon such speculations. The doctrine of the pre-existence of the church is, as Harnack noted, one of several points of contact between this work and the Shepherd of Hermas, making it probable that both emanate from the same age and the same circle. We therefore refer the place of composition to Rome, notwithstanding an apparent reference to the Isthmian games which favours a connexion with Corinth. The description of the work as an Ep. to the Corinthians, never strongly supported by external evidence, is disproved by the newly discovered conclusion, whence it clearly appears that the work is, as Dodwell and others had supposed, no epistle, but a homily. It professes, and there seems no reason to doubt it, to have been composed to be publicly read in church, and therefore the writer's position in the church was one which would secure that use of his work. But he does not claim any position of superiority, and the foremost place in ruling and teaching the church is attributed to the body of presbyters. He nowhere claims to be Clement. But it is not strange that an anonymous, but undoubtedly early document of the Roman church should come to be ascribed to the universally acknowledged author of the earliest document of that church; nor that when both had come to be received as Clement's, the second should come 