Footnote 210:[ (return) ]
See Lipsius De Clementis R. ep. ad. Cor. priore disquis. 1855. It would be in point of method inadmissible to conclude from the fact that in 1 Clem. Pauline formulæ are relatively most faithfully produced, that Gentile Christianity generally understood Pauline theology at first, but gradually lost this understanding in the course of two generations.
Footnote 211:[ (return) ]
Formally: τηρησατε την σαρκα αγνην και την σφραγιδα ασπιλον (2 Clem. 8. 6).
Footnote 212:[ (return) ]
Hermas (Mand. IV. 3) and Justin presuppose it. Hermas of course sought and found a way of meeting the results of that idea which were threatening the Church with decimation; but he did not question the idea itself. Because Christendom is a community of saints which has in its midst the sure salvation, all its members—this is the necessary inference—must lead a sinless life.
Footnote 213:[ (return) ]
The formula, "righteousness by faith alone", was really repressed in the second century; but it could not be entirely destroyed: see my Essay, "Gesch. d. Seligkeit allein durch den Glauben in der alten K." Ztsch. f. Theol. u Kirche. I. pp. 82-105.
Footnote 214:[ (return) ]
The only thorough discussion of the use of the Old Testament by an Apostolic Father, and of its authority, that we possess, is Wrede's "Untersuchungen zum 1 Clemensbrief" (1891). Excellent preliminary investigations, which, however, are not everywhere quite reliable, may be found in Hatch's Essays in Biblical Greek, 1889. Hatch has taken up again the hypothesis of earlier scholars, that there were very probably in the first and second centuries systematised extracts from the Old Testament (see p. 203-214). The hypothesis is not yet quite established (see Wrede, above work, p. 65), but yet it is hardly to be rejected. The Jewish catechetical and missionary instruction in the Diaspora needed such collections, and their existence seem to be proved by the Christian Apologies and the Sybilline books.
Footnote 215:[ (return) ]
It is an extremely important fact that the words of the Lord were quoted and applied in their literal sense (that is chiefly for the statement of Christian morality) by Ecclesiastical authors, almost without exception, up to and inclusive of Justin. It was different with the theologians of the age, that is the Gnostics, and the Fathers from Irenæus.
Footnote 216:[ (return) ]
Justin was not the first to do so, for it had already been done by the so-called Barnabas (see especially c. 13) and others. On the proofs from prophecy see my Texte und Unters. Bd. I. 3. pp. 56-74. The passage in the Praed. Petri (Clem. Strom. VI. 15. 128) is very complete: 'Ημις αναπτιξαντες τας βιβλους τας ειχομεν των προφητων, 'α μεν δια παραβολων 'α δε δια αινιγματων, 'α δε αυθεντικως και αυτολεξει τον Χριστον Ιησουν ονομαζοντων, ευρομεν και την παρουσιαν αυτου και τον θανατον και τον σταυρον και τας λοιπας κολασεις πασας, 'οσας εποιησαν αυτω 'οι Ιουδαιοι, και την εγερσιν και την εις ουρανους αναληψιν προ του 'ιερσολυμα κριθηναι, καθως εγεγραπτο ταυτα παντα 'α εδει αυτον παθειν και μετ' αυτον 'α εσται; ταυτα ουν επιγνοντες επιστευσαμεν τω θεω δια των γεγραμμεννων εις αυτον. With the help of the Old Testament the teachers dated back the Christian religion to the beginning of the human race, and joined the preparations for the founding of the Christian community with the creation of the world. The Apologists were not the first to do so, for Barnabas and Hermas, and before these, Paul, the author of the Epistle to the Hebrews, and others had already done the same. This was undoubtedly to the cultured classes one of the most impressive articles in the missionary preaching. The Christian religion in this way got a hold which the others—with the exception of the Jewish—lacked. But for that very reason, we must guard against turning it into a formula, that the Gentile Christians had comprehended the Old Testament essentially through the scheme of prediction and fulfilment. The Old Testament is certainly the book of predictions, but for that very reason the complete revelation of God which needs no additions and excludes subsequent changes. The historical fulfilment only proves to the world the truth of those revelations. Even the scheme of shadow and reality is yet entirely out of sight. In such circumstances the question necessarily arises, as to what independent meaning and significance Christ's appearance could have, apart from that confirmation of the Old Testament. But, apart from the Gnostics, a surprisingly long time passed before this question was raised, that is to say, it was not raised till the time of Irenæus.
Footnote 217:[ (return) ]
See διδαχη, 8.
Footnote 218:[ (return) ]
See the Revelation of John II. 9; III. 9; but see also the "Jews" in the Gospels of John and of Peter. The latter exonerates Pilate almost completely, and makes the Jews and Herod responsible for the crucifixion.
Footnote 219:[ (return) ]
See Barn. 9. 4. In the second epistle of Clement the Jews are called: 'οι δοκιουντες εχειν θεον, cf. Præd. Petri in Clem., Strom. VI. 5. 41: μηδε κατα Ιουδαιους σεβεσθε, και γαρ εκεινοι μονοι οιομενοι τον θεον γιγνωσκειν ουκ επιστανται, λατρευοντες αγγελοις και αρχαγγελοις, μηνι και σεληνη, και εαν μη σεληνη φανηι, σαββατον ουκ αγουσι το λεγομενον πρωτον, ουδε νεομηνιαν αγουσιν, ουδε αζυμα, ουδε 'εορτην, ουδε μεγαλην 'ημερα. (Cf. Diognet. 34.) Even Justin does not judge the Jews more favourably than the Gentiles, but less favourably; see Apol I. 37, 39, 43, 34, 47, 53, 60. On the other hand, Aristides (Apol. c. 14, especially in the Syrian text) is much more friendly disposed to the Jews and recognises them more. The words of Pionius against and about the Jews, in the "Acta Pionii," c. 4, are very instructive.