peculiarities of language. Sometimes Clement uses words found only in St Peter's Epistles: more frequently those common to St Peter and St Paul; while his verbal coincidences with St Paul are both numerous and striking[1].
(β) in doctrine,Again, the Epistle of Clement takes up a catholic position in the statement of doctrine, which shews that the supplementary views contained in the New Testament had in his time been placed in contrast, and now required to be combined. The theory of justification is stated in its antithetical fulness. The same examples are used as in the Canonical Epistles, and the teaching of St Paul and St James is coincidently affirmed. influence of St Paul—'Through faith and hospitality (διὰ πίστιν καὶ φιλοξενίαν) a son was given to Abraham in old age, and by obedience (δι' ὑπακοῆς) he offered him a sacrifice to God.' 'Through faith and hospitality Rahab was saved (ἐσώθη[2]).' 'We are not justified by ourselves (δι' ἑαυτῶν)…nor by works which we have wrought in holiness of heart, but by our faith (διὰ τῆς πίστεως), by which Almighty God justified all from the beginning of the world[3].' Shortly afterwards Clement adds in the spirit of St James St James—'Let us then work from our whole heart the work of righteousness[4].'
- ↑
The following examples, which
are taken from among many that
I have noticed, will illustrate the
extent and character of this connexion:
(α) Coincidence with St Peter in words not elsewhere found in the Epp. or PP. App.:
ἀγαθοποιΐα—ἀδελφότης—ποίμνιον (Perhaps no more.)(β) With St Peter and St Paul:
ἀγαθὴ συνείδησις—ἁγιασμός—εἰλικρινής—εὐσέβεια—εὐπρόσδεκτος—ταπεινοφροσύνη—ὑπακοή—ὑποφέρειν—φιλαδελφία—φιλοξενία, φιλόξενος.(γ) With St Paul:
ἀμεταμέλητος—ἐγκρατεύεσθαι—λειτουργός, λειτουργία, λειτουργεῖν—μακαρισμός—οἰκτιρμοί—πολιτεία, πολιτεύειν (used by Polyc.)—σεμνός, σεμνότης—χρηστεύεσθαι.(δ) Peculiar to Clement:
αἰκία—ἀλλοιοῦν—ἀπόνοια—βούλησις—ἱκετεύειν—καλλονή—μιαρός—μυσαρός—παμμεγεθής—πανάγιος—πανάρετος. - ↑ cc. x., xii. Cf. Lightfoot. Ep. to Galatians, pp. 151 ff. c. xi. διὰ φιλοξενίαν καὶ εὐσἐβειαν Λὼτ ἐσώθη.
- ↑ c. xxxii. The distinction suggested between the final cause and the instrument by the double use of διὰ is very interesting.
- ↑ c. xxxiii. i John ii. 2.
