(From the 1765
Venice edition of André Galland's
"Library of the Ancient Fathers", Tome 1, folio-size, p. 9)
Author: André Galland
Googlebooks PDF: PG001
[From now on, footnotes for variants/emendations will also appear in [[double brackets]], but their numbers will contain an "e". Similarly, cross-reference citations will contain a "c". I apologize for the irregularity in footnoting, but I'm still working out the kinks in these first few pages of actual text.]
Chapter 2
And you all were humble[[98]], boasting <in> nothing, being subject rather than subjecting, more gladly[[99]] giving[[100]] than taking; being satisfied[[1]] with the journey provisions of God, and heeding his words carefully[[2]], you had been [spread out][[3]][[B]] in <your> innermost parts[[C]], and his sufferings[[4]][[5]] were before your eyes. Thus peace, deep and rich, had been given to all, and an insatiable desire towards good deeds, and a full pouring in of the holy Spirit happened upon all; and filled with holy counsel in good eagerness with reverent confidence you stretched out your hands toward the all-powerful God, propitiating him to become gracious[[6]], if you <somehow> unwillingly sinned. <There> was a contest for you day and night concerning all brotherhood[[7]][[K]], the <being saved> with mercy and conscience[[8]], <of> the number of his elect. You were simple and pure, and <remembering of evil>[[9]] towards each other. All strife and all schism <was> loathsome to you; you lamented over nearby[[47e]] befallings; you judged their deficiencies <as your> own; you were unregretful towards all good-doing, <and> ready for every good work[[48c]]. Having been arrayed for all-virtuous and venerable citizenship, you completed everything in fear of him; the ordinances and the judgments[[10]] of the Lord had been written upon the tables of your heart[[49c]][[11]].
Variants/Emendations
47e. Perhaps "of the" or "of those nearby"[[L]].
Citations
48c. Titus 3:1
49c. Proverbs 7:3
Notes
98. "You all were humble": I think our Clement here has looked back to the passage <of> 1 Peter 5:5, "and you all, being subject to one another, <bound upon yourselves> humility." Whence later <he says>, "we being humble will put on unanimity," and here and there in this epistle he urges the Corinthians that they adorn themselves with humility and put on humility with concord: which <sc. humility> worthily by Basil is called the "treasury" of all virtues, and by Chrysostom the "mother, and root, and nourisher, and foundation, and bond of good things."--Young
99. "more gladly": In place of, "rather", which Young has [along with <other> editions], Wotton restored, "more gladly", from the manuscript. Thus reads also Grabe. Thus also Mill in the Prologue to the New Testament, note 140. The reading clearly is closer to Acts 20:35.--Gallandi
100. "more gladly giving": <This> alludes to the passage <in> Acts 20:35: "Blessed is to give rather than to take." Regarding which passage, Joseph, a Christian writer (whom we have copied out from a Cantabrigian manuscript codex), in his "Memorandum"[[A]], question 121, thus has: "Which are the testimonies by the apostles that <sc. testimonies> are at hand, of which we have no writings: Matthew says at the settling of Joseph from <road up> out of Egypt to Nazareth with the Lord: 'And going, he settled <in> Nazareth, so that <what has been written> was fulfilled: "That he will be called a Nazarean".' Paul in the <epistle> to the Ephesians says: 'Wherefore he says: "Awake, sleeper, and Christ will shine upon you";' and again: 'The first man <came into being> into a living soul, the second <man> into a life-making spirit.' and conversing with the presbyters in Miletus, he says: 'Remember that it is blessed to give rather than to take'." Add to these, if it pleases, the passage of Chrystostom which we have extracted from the Greek Catena on Acts and the canonical Epistles, which is preserved in the Library of the new college of this Academy[[C]], and is by far different from that which came to light under the name of Oecumenius: "And where he said: 'Perhaps the apostles transmitted <without writing>, or from [those things which one might clearly infer].' For also he indicated [<freedom of speech> <towards> dangers], sympathy towards <those being ruled>, education with <freedom of speech>, humility, <and> poverty. But this is better than even poverty; for if there he says, 'Sell your possessions if you wish to be perfect'; [whenever in addition to taking nothing, one also feeds others, what is equal to this?] Step one, throw away one's things; second, <be sufficient> to oneself; third, and to others; fourth, the <situation where> even one announcing <that he has power> to take, does not take, such that this one was much better than the poor."--Young
1. "Being satisfied with the journey provisions of God": Perhaps he understands the teaching of salvation drawn from sacred Scripture, as Basil to Meletius, epistle 56: "Helpful instructions, or journey provisions towards the present life and the future <life>." Thus, Cyril of Jerusalem, <in> catechesis 5, wishes his catechumens to have faith engraved upon <their> hearts, "and to recall in speech itself", that is, to have in mind and memory the very words of the <creed>, "and to have a journey provision in every moment of life". Or rather, "the things pertaining to life" towards nourishment and clothing necessarily are to be understood by the name "of the journey provisions", as Paul <in> 1 Tim 6:8 <says>: "But having sustenance and clothing, we will be satisfied with these," and to the Hebrews 13:5 : "The manner is <not loving money>, being satisfied with present things."--The same <sc. Young>
2. "Heeding his words carefully". <Perhaps> "to <his> words"[[D]]. A passage follows whose meaning and elegance the learned translator <sc. Young> did not at all comprehend. "you had been spread out in <your> innermost parts." To Clement <those> spread out are <those> who to the Latins <are called> <those with a large chest>, men of broad and capacious chest. It indeed far from doubt looks back to the words of the Apostle <in> 2 Corinthians 6:11 : "Our heart has been broadened. You are not straitened in us, but you are straitened in your innermost parts. But <regarding> the same recompense (as to children I speak), be broadened also you." [[Lat. Trans. Om.]] Regarding which one might suspect that the particle "in" fell out of the Clementine text.--Cotelier
"Heeding <his> words": This entire passage is corrupt, and thus perhaps should be restored, "devoting <yourselves> to his words" (although "to heed" is found sometimes joined with the fourth case <sc. accusative> in this sense, as twice <in> the first chapter of Isaiah: "Heed the law of God," and, "not heeding the <legal case> of widows.") "carefully, which <words> had been <embraced>[[B]] by <your> innermost parts. And their <sc. the words> knowledges" (that is, teachings, or instructions, that I might use the word of Cyprian) "were before your eyes."[[E]]--Young
3. "Spread out...<in> the": Others <have>, "embraced". Cotelier <has>, "spread out...in the". See 2 Cor 6:12.--Gallandi
"Spread out": To these words of Clement appears to allude the compiler of the "apostolic Constitutions" in the Introduction of the Work[[F]], when he says: "having embraced the fear of him", as Pearson advised, [in defense of] the epistles of Ignatius, page 63.--Colomiès
4. "And his sufferings" (supply "of God" from the preceding <words>) "were before your eyes": Those <words> appear to have passed by the notice of the <most perspicacious> critic Photius[[G]]: whose judgment, sought from codex 126 of the Library, you have here in the testimonia of the ancients[[H]].--Cotelier
5. Evidently with whose[[I]] journey provisions he recently said they were satisfied. Thus, as Cotelier observed, Clement does not hesitate to call the sufferings of Christ the sufferings of God: which <fact> escaped Photius; otherwise, <in> codex 126 he would not at all have noted that perhaps several would in this epistle censure it, <namely,> that Clement <in> naming Christ nowhere applied words more noble and suitable to God. He only observes that no <words> slipped out of him which are opposed to that divine nature. Now, from this passage the Nestorian heresy is openly anticipated and destroyed.--Coustant
6. "Gracious": To Wotton the word seems sufficiently suited to "to become", <with> a gracious mind; Others prefer "gracious"[[J]].--Gallandi
7. "concerning all brotherhood": Thus 1 Peter 2:17: "You love brotherhood". Once under the law, not only <those> who had been born to the same parents, but <also those> who of the same tribe who were participants of the same [rites] and the same [language], were called brothers, as Barnabas [in fact, Clement of Alexandria himself][[M]] in <the writings of> Clement of Alexandria, "Miscellanies", <says>: "The law forbids to lend to a brother, calling brother not only one <being born> from the same parents, but also whoever is <of the same tribe> and [<of the same mind>], and having shared in the same language." Thus in the primitive Church, when Christians were intermingled among themselves [in soul and spirit], and possessed all things undivided except wives, as Tertullian says[[N]], brothers were <thus> called and had on account of this "love and affection towards each other", in fact especially since they acknowledged one God the Father (as the same Tertullina in the "Apology"), had[[O]] one spirit of sanctity, and <experienced great agitation>[[P]] from the womb of the same ignorance to the one light of truth. Thus Chrysostom <in> homily 25 <on> the epistle to the Hebrews, expounding verse 11, <chapter> 5 of the first <epistle> to the Corinthians, <says>: "<He says> 'brother' here <meaning> simply every believer, not <one living in solitude>; for what is <that which makes> brotherhood? The washing of rebirth, the being able to call God Father, such that one the one hand the catechumen, although he be a <solitary monk>, <is> not a brother, but the believer, although he be of the world, is a brother; 'If anyone,' he says, 'being called brother'; for <there> was not a trace then of <one living in solitude>, but the blessed Paul discoursed all things towards those of the world." From here <comes> in <the writings of> Cyprian the very frequent mention of brothers and of brotherhood, and that <phrase> repeated so many times at the end of <his> epistles: "Salute in my name universal brotherhood," and, "The brotherhood that is with you, very much from me salute." O truly golden times, and customs most worthy of Christ and his sacrosanct name! when unanimity in the Church flourished, and every Christian people was joined in solid unity of body by the glue of the closest concord. <It is> by far otherwise in the most recent days and the world's senility (which is easier to lament than to correct) with quarrels and struggles in religion, which it would behoove to be a bond of peace. The seamless and undivided cloak of Christ is torn into various parts, and his mystical body is by the divorce of connection separated (as Cyprian says) and, <with> the entrails torn by mangling, vainly plucked at. All brotherhood today is extinguished, <and> the primeval unanimity is not only diminished, about which Cyprian complained in his times, but seems to have been thoroughly removed from the public. "<May> the gods <give> better <things> to the pious!"[[P]]--Young
8. "Conscience": Others <have> "connection", or "mutual satisfaction". I adhere to the manuscript with Wotton. But I would rather translate, "by unanimous consent". And that seems to have been the meaning of the holy Father, in order again <to blunt back> schism. Clearly, Cotelier himself below <in> chapter 34 translated, "by conscience", <as>, "by common consent".--Gallandi
9. "remembering of evil": The manuscript's faulty read Wotton with others thus emended, "forgetful of evil". I would prefer with <Anton> Birr, "forgetful of all evil", that is: "Forgetful of every offense among you". Or: "completely mutually remembering of no injury". The holy Father certainly delights in compositions of this sort. Thus he soon <says>: "for all-virtuous...citizenship"; <in> chapter 33, "by his most almighty power", and after a few, "the most eminent and almighty <thing> according to understanding"; <in> chapter 35, "the all-holy <one>"; <in> chapter 45, "by his all-virtuous name"; <in> chapter 57, "the all-virtuous wisdom"; etc.--The same <sc. Gallandi>
10. "And the judgments": These words which are absent from the editions, Wotton restored from the manuscript. Bois also read them in his copy. For thus he <says> in the notes at this passage[[Q]]: "I would prefer, 'in the fear of the Lord', so that then <in> the following line in place of, 'the judgments of the Lord', may be written, 'his judgments'." In fact, Young also read those <words>, as is manifest from his translation, where <he> thus <writes>: "Commands and precepts of the Lord".--The same <sc. Gallandi>
11. "upon the tables of the heart": Thus <reads> Proverbs 7:3: "Inscribe upon the table of you heart", that is, "upon the breast"; however, I[[R]] rather think that our Clement has looked back to the stone tablets on which the laws were inscribed by the finger of God, and to the passage of the Apostle to the Corinthians 3:3 : "Not on stone tablets, but on fleshy tablets of the heart." And Jeremiah 38:33 (Vulgate 31:33)[[S]], which passage Paul to the Hebrews twice praises: "Giving, I will give my laws to their understanding, and upon their heart I will write them." Thus Cyril of Alexandria <says>, as is in the Catena on Psalms, <of the compiler Nicetas>, which we have <in manuscript form>, at verse 11, psalm 118: "In my heart I hid your sayings, that is, in the treasury of the soul I indelibly engraved the memory of your commandments, so that always seeing and remembering them I might not sin against you." Where he renders an account <of> why the precepts of the Lord should be laid up in the intimate interiors of our hearts, he illustrates <it> with a most elegant simile taken from treasures and precious heirlooms. Thus Cyril of Jerusalem <in> catechesis 5, on the dogmas of the faith, <says>: "In few verses we encompass the whole dogma of the faith, which indeed also in the same phrasing I want you to memorize, and among yourselves with all zeal to recite, not writing <them> out on papyrus rolls, but in your heart by memory inscribing <them>, keeping guard in <attentive practice>"; and a little later: "Look, therefore, brothers, and master the traditions which you now receive, and write them out on the table of your heart," where that by comparison <with the things above> "upon the tablets" ought to be replaced, we have observed in the margin of our book some years before, and <there> is not doubt that <it> thus should be read in this passage in <the writings of> Clement.--Young
My Notes
A. This author is known as Joseph the Christian (not to be confused with the well-known Jewish author Flavius Josephus), and his work is known under the transliterated general document title, "Hypomnesticon", which is usually cited in the ablative case as, "Hypomnestico". This work may be found in Migne, PG106, where he is also known as "Joseppus"[sic].
B. The Greek text reads "ἐστερνισμένοι", which is rendered into Latin as "dilatati", with Cotelier's explanation given in note 2. Current editions of the text read "ἐνεστερνισμένοι", from the rare "ἐνστερνίζομαι", "I place in my breast" or " I enfold/embrace", which is attested by Hesychius in the aorist participle. See notes 2 and 3 here regarding emendation and interpretation.
C. This may be Pembroke College.
D. What is at issue here is which case the verb governs for its objects, and what the different shades of meaning correspondingly are. In this situation, the accusative case would indicate the direct object of heeding, whereas the dative case would mean, "applying/devoting <yourself> to his words". Also, the "his" is not being emended away; it merely falls outside the sequence of words considered for emendation.
E. Young indeed does make a number of alterations to this passage. The reader is advised to examine the Greek for himself.
F. The first portion of Book 1.
G. Coustant is referring to Photius's objection that Clement does not speak of Christ as God, which he evidently does in this passage (cf. note 5).
H. Migne reproduces the testimonia from Cotelier's edition, and I may eventually translate it here.
I. The point here is that the antecedent for the genitive pronoun "his" is not immediately clear, but the closest explicit possibility is the genitive "of God" that modifies "journey provisions".
J. The difference in case does not translate well into English. The issue here is whether or not the case changes from nominative to accusative in an indirect statement. Everything I've been able to find in Smyth's grammar suggests the accusative is proper. But this may be a difference between Koine and Attic. Also, the identical nominative usage also occurs in 2 Maccabees 7:37, and it may also be explained in the following way: 1) With the accusative, the force would be, "propitiating that he become gracious", 2) whereas with the nominative, the force would be, "propitiating him to become gracious". In other words, in the first option the propitiation sets up only one object, namely, the desired event, "that he become gracious". The second option, however, introduces two objects, namely, a direct object of propitiation ("him") and the desired result of the propitiation ("to become gracious").
K. Current editions have a "towards" here, which would make the following words into a purpose clause: "for the purpose of saving..."
L. Emendation to the genitive might convey a stronger sense of, "the shortcomings of <your> neighbors". But the text seems unobjectionable as it is.
M. This bracketed statement appears to be Migne's.
N. The rest of this sentence is an almost verbatim adaptation from Tertullian's "Apology", chapter 39.
O. One current edition I saw has "biberent", "they drank", in place of "haberent". This would concord with Tertullian's vivid diction.
P. Vergil, Georgics, 3, 513.
Q. The Latin, "ad h. l.", is for, "ad hunc locum".
R. My text of Migne has the misprint, "verum ergo", for "verum ego".
S. This discrepancy in chapter placement between the Septuagint and the Vulgate is also reflected in the Masoretic Hebrew text, from an earlier version of which the Vulgate appears to have been translated.
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