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Section XIV 1:565Pascal's Pensées[362] P. 260, l. 3. _Saint Athanasius._--Patriarch of Alexandria, accused of rape, of murder, and of sacrilege. He was condemned by the Councils of Tyre, Aries, and Milan. Pope Liberius is said to have finally ratified the condemnation in A.D. 357. Athanasius here stands for Jansenius, Saint Thersea for Mother Angélique, and Liberius for Clement IX.Clementine Homilies · Homily 1 14:1Clement of RomeChapter XIII.-Clement Instructed by Barnabas.Clementine Homilies · Homily 2 33:2Clement of RomeAquila having thus spoken, I Clement inquired: "What, then, are the prodigies that he works? "And they told me that he makes statues walk, and that he rolls himself on the fire, and is not burnt; and sometimes he flies; and he makes loaves of stones; he becomes a serpent; he transforms himself into a goat; he becomes two-faced; he changes himself into gold; he opens lockfast gates; he melts iron; at banquets he produces images of all manner of forms. In his house he makes dishes be seen as borne of themselves to wait upon him, no bearers being seen. I wondered when I heard them speak thus; but many bore witness that they had been present, and had seen such things.Fragments of Papias - Schmidt 2:14Papias of HierapolisAnd they say that Peter — when he had learned, through a revelation of the Spirit, of that which had been done — was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: "The church that is at Babylon, elected together with you, salutes you; and so does Marcus my son." [1 Peter 5:13]Fragments of Papias - Schmidt 4:11Papias of HierapolisPeter sent the first catholic epistle from Rome, having, according to Eusebius, Mark the evangelist as a follower. At this time, he composed the gospel at the Romans’ request, according to Clement in the sixth book of his Hypotyposeis and Papias the bishop of Hierapolis.The Stromata Book 6 9:6Clement of AlexandriaNow the Gnostic must be erudite. And since the Greeks say that Protagoras having led the way, the opposing of one argument by another was invented, it is fitting that something be said with reference to arguments of this sort. For Scripture says, "He that says much, shall also hear in his turn." And who shall understand a parable of the Lord, but the wise, the intelligent, and he that loves his Lord? Let such a man be faithful; let him be capable of uttering his knowledge; let him be wise in the discrimination of words; let him be dexterous in action; let him be pure. "The greater he seems to be, the more humble should he be," says Clement in the Epistle to the Corinthians,-"such an one as is capable of complying with the precept, `And some pluck from the fire, and on others have compassion, making a difference, '"De Principiis · Book 2 4:8Origen of Alexandria6. Having discussed these points regarding the nature of the world to the best of our ability, it does not seem out of place to inquire what is the meaning of the term world, which in holy Scripture is shown frequently to have different significations. For what we call in Latin mundus, is termed in Greek ko/smoj , and ko/smoj signifies not only a world, but also an ornament. Finally, in Isaiah, where the language of reproof is directed to the chief daughters of Sion, and where he says, "Instead of an ornament of a golden head, thou wilt have baldness on account of thy works," he employs the same term to denote ornament as to denote the world, viz., ko/smoj . For the plan of the world is said to be contained in the clothing of the high priest, as we find in the Wisdom of Solomon, where he says, "For in the long garment was the whole world." That earth of ours, with its inhabitants, is also termed the world, as when Scripture says, "The whole world lieth in wickedness." Clement indeed, a disciple of the apostles, makes mention of those whom the Greeks called 'Anti/xqonej , and other parts of the earth, to which no one of our people can approach, nor can any one of those who are there cross over to us, which he also termed worlds, saying, "The ocean is impassable to men; and those are words which are on the other side of it, which are governed by these same arrangements of the ruling God." That universe which is bounded by heaven and earth is also called a world, as Paul declares: "For the fashion of this world will pass away." Our Lord and Saviour also points out a certain other world besides this visible one, which it would indeed be difficult to describe and make known. He says, "I am not of this world." For, as if He were of a certain other world, He says, "I am not of this world." Now, of this world we have said beforehand, that the explanation was difficult; and for this reason, that there might not be afforded to any an occasion of entertaining the supposition that we maintain the existence of certain images which the Greeks call "ideas: "for it is certainly alien to our (writers) to speak of an incorporeal world existing in the imagination alone, or in the fleeting. world of thoughts; and how they can assert either that the Saviour comes from thence, or that the saints will go thither, I do not see. There is no doubt, however, that something more illustrious and excellent than this present world is pointed out by the Saviour, at which He incites and encourages believers to aim. But whether that world to which He desires to allude be far separated and divided from this either by situation, or nature, or glory; or whether it be superior in glory and quality, but confined within the limits of this world (which seems to me more probable), is nevertheless uncertain, and in my opinion an unsuitable subject for human thought. But from what Clement seems to indicate when he says, "The ocean is impassable to men, and those worlds which are behind it," speaking in the plural number of the worlds which are behind it, which he intimates are administered and governed by the same providence of the Most High God, he appears to throw out to us some germs of that view by which the whole universe of existing things, celestial and super-celestial, earthly and infernal, is generally called one perfect world, within which, or by which, other worlds, if any there are, must be supposed to be contained. For which reason he wished the globe of the sun or moon, and of the other bodies called planets, to be each termed worlds. Nay, even that pre-eminent globe itself which they call the non-wandering ( a0planh= ), they nevertheless desire to have properly called world. Finally, they summon the book of Baruch the prophet to bear witness to this assertion, because in it the seven worlds or heavens are more clearly pointed out. Nevertheless, above that sphere which they call non-wandering ( a0planh= ), they will have another sphere to exist, which they say, exactly as our heaven contains all things which are under it, comprehends by its immense size and indescribable extent the spaces of all the spheres together within its more magnificent circumference; so that all things are within it, as this earth of oursis under heaven. And this also is believed to be called in the holy Scriptures the good land, and the land of the living, having its own heaven, which is higher, and in which the names of the saints are said to be written, or to have been written, by the Saviour; by which heaven that earth is confined and shut in, which the Saviour in the Gospel promises to the meek and merciful. For they would have this earth of ours, which formerly was named "Dry," to have derived its appellation from the name of that earth, as this heaven also was named firmament from the title of that heaven. But we have treated at greater length of such opinions in the place where we had to inquire into the meaning of the declaration, that in the beginning "God made the heavens and the earth." For another heaven and another earth are shown to exist besides that "firmanent" which is said to have been made after the second day, or that "dry land" which was afterwards called "earth." Certainly, what some say of this world, that it is corruptible because it was made, and yet is not corrupted, because the will of God, who made it and holds it together lest corruption should rule over it, is stronger and more powerful than corruption, may more correctly be supposed of that world which we have called above a "non-wandering "sphere, since by the will of God it is not at all subject to corruption, for the reason that it has not admired any causes of corruption, seeing it is the world of the saints and of the thoroughly purified, and not of the wicked, like that world of ours. We must see, moreover, lest perhaps it is with reference to this that the apostle says, "While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are unseen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." And when he says elsewhere, "Because I shall see the heavens, the works of Thy fingers," and when God said, regarding all things visible, by the mouth of His prophet, "My hand has formed all these things," He declares that that eternal house in the heavens which He promises to His saints was not made with hands, pointing out, doubtless, the difference of creation in things which are seen and in those which are not seen. For the same thing is not to be understood by the expressions, "those things which are not seen," and "those things which are invisible." For those things which are invisible are not only not seen, but do not even possess the property of visibility, being what the Greeks call a0sw/mata , i.e., incorporeal; whereas those of which Paul says, "They are not seen," possess indeed the property of being seen, but, as he explains, are not yet beheld by those to whom they are promised.THE CHURCH HISTORY OF EUSEBIUS · Book 1 12:3Eusebius of Caesarea2 They say that Sosthenes also, who wrote tothe Corinthians with Paul, was one of them. This is the account of Clement in the fifthbook of his Hypotyposes, in which he also says that Cephas was one of the seventy disciples, a man who bore the same name as the apostle Peter, and the one concerning whom Paul says, "When Cephas came to Antioch I withstood him to his face."THE CHURCH HISTORY OF EUSEBIUS · Book 2 2:4Eusebius of Caesarea3 But Clement in the sixth book of his Hypotyposes writes thus: "For they say that Peter and James and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem."THE CHURCH HISTORY OF EUSEBIUS · Book 2 16:3Eusebius of Caesarea2 And they say that Peter when he had learned, through a revelation of the Spirit, of that which had been done, was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: "The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son."THE CHURCH HISTORY OF EUSEBIUS · Book 3 25:2Eusebius of Caesarea1 This extract from Clement I have inserted here for the sake of the history and for the benefit of my readers. Let us now point out the undisputed writings of this apostle.THE CHURCH HISTORY OF EUSEBIUS · Book 3 39:2Eusebius of Caesarea1 Thus Ignatius has done in the epistles which we have mentioned, and Clement in his epistle which is accepted by all, and which he wrote in the name of the church of Rome to the church of Corinth. In this epistle he gives many thoughts drawn from the Epistle to the Hebrews, and also quotes verbally some of its expressions, thus showing most plainly that it is not a recent production.THE CHURCH HISTORY OF EUSEBIUS · Book 3 39:6Eusebius of Caesarea5 And certain menhave lately brought forward other wordy and lengthy writings under his name, containing dialogues of Peter and Apion. But no mention has been made of these by the ancients; for they do not even preserve the pure stamp of apostolic orthodoxy. The acknowledged writing of Clement is well known. We have spoken also of the works of Ignatius and Polycarp.The Preparation of the Gospel · BOOK 13 1:16Eusebius of CaesareaXIII. How Clement in like proves that the noble sayings of the Greeks are in agreement with the doctrines of the Hebrews. From the fifth Miscellany p. 668 dThe Preparation of the Gospel · BOOK 9 7:2Eusebius of CaesareaTHIS man is mentioned also by our Clement in his first Miscellany, in what he says as follows:The Proof of the Gospel · Book 3 6:12Eusebius of CaesareaNow is all this plausible? Does such an account have the ring of truth? Can any one persuade himself that poor and unlettered men could make up such stories, and form a conspiracy to invade the Roman Empire? Or that human nature, whose characteristic clement is self-preservation, would ever be able for the sake of nothing at all to undergo a voluntary death? (or) that our Saviour's (d) disciples reached such a pitch of madness, that, though they had never seen Him work miracles, they with one consent invented many, and having heaped together a mass of lying words about Him were ready to suffer death to uphold them? What is that you suggest? That they never looked forward to or expected to suffer anything unpleasant because of their witness to Jesus, and so they had no fear in going forth to preach about Him? What, you think it unlikely, that men who announced to Romans, Greeks, and Barbarians the total rout of their gods, would expect to undergo extreme sufferings on behalf of their (116) Master? At least the record about them is clear in shewing, that after the Master's death they were taken by plotters, who first imprisoned them, and afterwards released them, bidding them speak to none about the Name of Jesus. And discovering that after this they had publicly discussed the questions about Him before the multitude, they took them in charge and scourged them as a punishment |134 for their teaching. It was then Peter answered them, and said: "It is right to obey God rather than men." [[Acts v. 29.]] And after this Stephen was stoned to death for boldly addressing the Jewish populace, and an extraordinary (b) persecution arose against those who preached in Jesus' Name.The Preface to the Books of Recognitions of St. Clement 1:5Tyrannius RufinusYou possess so much vigour of character, my dear Gaudentius, you who are so signal all ornament of our teachers, or as I would rather say, you have the grace of the Spirit in so large a measure, that even what you say in the way of daily conversation, or of addresses that you preach in church, ought to be consigned in writing and handed down for the instruction of posterity. But I am far less quick, my native talent being but slender, and old age is already making me sluggish and slow; and this work is nothing but the payment of a debt due to the command laid upon me by the virgin Sylvia whose memory I revere. She it was who demanded of me, as you have now done by the right of heirship, to translate Clement into our language. The debt is paid at last, though after many delays. It is a part of the booty, and in my opinion no small one, which I have carried off from the libraries of the Greeks, and which I am collecting for the use and advantage of our countrymen. I have no food of my own to bring them, and I must import their nourishment from abroad. However, foreign goods are apt to appear sweeter; and sometimes they are really more useful. Moreover, almost anything which brings healing to our bodies or is a defence against disease or an antidote to poison comes from abroad. Judaea sends us the distillation of the balsam tree, Crete the leaf of the dictamnus, Arabia her aromatic flowers, and India the crop of the spikenard. These goods come to us, no doubt, in a less perfect condition than those which our own fields produce, but they preserve intact their pleasant scent and their healing power. Therefore, my friend who are as my own soul, I present to you Clement returning to Rome. I present him dressed in a Latin garb. Do not think it strange if the aspect which his eloquence presents is less bright than it might be. It makes no difference if only the meaning is felt to be the same.The Preface to the Books of Recognitions of St. Clement 1:7Tyrannius RufinusThere is a letter in which this same Clement writing to James the Lord's brother, gives an account of the death of Peter, and says that he has left him as his successor, as ruler and teacher of the church; and further incorporates a whole scheme of ecclesiastical government. This I have not prefixed to the work, both because it is later in point of time, and because it has been previously translated and published by me. Nevertheless, there is a point which would perhaps seem inconsistent with facts were I to place the translation of it in this work, but which I do not consider to involve an impossibility. It is this. Linus and Cletus were Bishops of the city of Rome before Clement. How then, some men ask, can Clement in his, letter to James say that Peter passed over to him his position as a church-teacher. The explanation of this point, as I understand, is as follows. Linus and Cletus were, no doubt," Bishops in the city of Rome before Clement, but this was in Peter's life-time; that is, they took charge of the episcopal work, while he discharged the duties of the apostolate. He is known to have done the same thing at Caesarea; for there, though be was himself on the spot, yet he had at his side Zacchaeus whom he had ordained as Bishop. Thus we may see how both things may be true; namely how they stand as predecessors of Clement in the list of Bishops, and vet how Clement after the death of Peter became his successor in the teacher's chair. But it is time that we should pay attention to the beginning of Clement's own narrative, which he addresses to James the Lord's brother.Commentary on Obadiah 1:7JeromeWhen I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I put away childish things (1 Corinthians 13). If the Apostle advances (or advanced) and, forgetting the past every day, stretches forward to what is ahead, and as according to the command of the Lord and Savior, he holds the plow and does not look back (Philippians 3; Luke 9): how much more should I, who have not yet reached the age of a perfect man, and have come to the measure of Christ (Ephesians 4), deserve forgiveness, because in my youth, provoked by zeal and enthusiasm for the Scriptures, I allegorically interpreted the prophecy of Obadiah, whose story I did not know. My soul was on fire with mystical knowledge, and because I had read that all things are possible for those who believe, I was ignorant of the different charisms: I knew the letters of the world, and for that reason I thought I could read a book with a sealed cover. How foolish I was, for the twenty-four elders holding golden bowls and harps, and the four living creatures full of eyes, rise up from their thrones and confess their ignorance, singing glory to the Lamb (Apoc. V), and from the root of Jesse's rod, and I thought I could do what I believed: in whose hand the Word of God did not take place, nor could I say: I have understood your commandments (Ps. CXVIII): nor did I remember his Gospel of beatitude: Blessed are the pure in heart, for they shall see God (Matt. V, 8). I had not yet been lifted up from the charcoal of the altar, and my lips had been cleansed (Isaiah VI, 8). Not yet had the error of old ignorance been circumcised by the fire of the Holy Spirit, and boldly I spoke to the Lord: Behold, here I am, send me. I hoped to hide in my little writings what I had written, and I had dedicated the first rashness of my talent to the fires, when suddenly a copy is brought from Italy by a certain young man, as many years as I had once written, praising my little work. I confess that I am amazed that no matter how badly someone writes, they find a reader like themselves. He boasted, I blushed: he carried the mystical understanding to heaven, I, with lowered head, was prevented from confessing my shame. So what then? Do we condemn the things we played with as children? No. For we know about the tabernacle of God and the gold and the goat's hair that were offered in the same way. We read in the Gospel (Mark 12) that two small coins of the poor widow were approved more than the possessions of the rich. And so we have given what we had, and now, if indeed we have made any progress, we give it back to the Lord. For by his grace I am what I am (I Cor. XV). I do not deny that I have sweated in his work and labor for these thirty years. Clement is a father: he receives his returning son quickly, and does not wait until someone opens the door: he himself goes out to meet him, prepares a ring and a robe; although the jealous brother may envy and call him a wastrel and a grandson, the symphony of Angelic joy and all virtues resound in heaven for his salvation (Luc. XV). This is that time, my Pammachus, sweeter than this light, when we, having left the school of the Rhetoricians, were being carried away by different pursuits, when Heliodorus, my dearest, and I were seeking to live together in the solitude of Chalcis in Syria ((in Alexandria we wanted)); what I thought was hidden, became known. I will again go through the old traces, correcting, if possible, the curved points of the letters. I was a child, I had not yet learned to write: my hand staggered, my fingers trembled. Now, that I have accomplished nothing else, at least I have this Socratic saying: I know that I do not know. Your own Tullius says that certain things, begun and unpolished, have fallen from him as a young man. If he could say this about those books addressed to Herennius, as opposed to the ones about Rhetoric, which I consider to be very complete, in comparison to his old expertise: how much more freely will I declare, both that to be a characteristic of youthful talent, and this of mature old age! In his books, Septimius Tertullianus also suffered the same thing against Marcion, as did Origen in the Song of Songs, and Quintilian in his twelve books of the Institutes of Oratory. From these, it is clearly shown that each age is perfect in its own, and should be judged by the number of years. But now it is time to propose the beginning of Obadiah, and with the help of your speeches, to cross the rough sea and the winding currents of the world.Lives of Illustrious Men 2:2JeromeJames, who is called the brother of the Lord, surnamed the Just, the son of Joseph by another wife, as some think, but, as appears to me, the son of Mary sister of the mother of our Lord of whom John makes mention in his book, after our Lord's passion at once ordained by the apostles bishop of Jerusalem, wrote a single epistle, which is reckoned among the seven Catholic Epistles and even this is claimed by some to have been published by some one else under his name, and gradually, as time went on, to have gained authority. Hegesippus who lived near the apostolic age, in the fifth book of his Commentaries, writing of James. says "After the apostles, James the brother of the Lord surnamed the Just was made head of the Church at Jerusalem. Many indeed are called James. This one was holy from his mother's womb. He drank neither wine nor strong drink, ate no flesh, never shaved or anointed himself with ointment or bathed. He alone halt the privilege of entering the Holy of Holies, since indeed he did not use woolen vestments but linen and went alone into the temple and prayed in behalf of the people, insomuch that his knees were reputed to have acquired the hardness of camels' knees." He says also many other things, too numerous to mention. Josephus also in the 20th book of his Antiquities, and Clement in the 7th of his Outlines mention that on the death of Fetus who reigned over Judea, Albinus was sent by Nero as his successor. Before he had reached his province, Ananias the high priest, the youthful son of Ananus of the priestly class taking advantage of the state of anarchy, assembled a council and publicly tried to force James to deny that Christ is the son of God. When he refused Ananius ordered him to be stoned. Cast down from a pinnacle of the temple, his legs broken, but still half alive, raising his hands to heaven he said, "Lord forgive them for they know not what they do." Then struck on the head by the club of a fuller such a club as fullers are accustomed to wring out garments with-he died. This same Josephus records the tradition that this James was of so great sanctity and reputation among the people that the downfall of Jerusalem was believed to be on account of his death. He it is of whom the apostle Paul writes to the Galatians that "No one else of the apostles did I see except James the brother of the Lord," and shortly after the event the Acts of the apostles bear witness to the matter. The Gospel also which is called the Gospel according to the Hebrews, and which I have recently translated into Greek and Latin and which also Origen often makes use of, after the account of the resurrection of the Saviour says, "but the Lord, after he had given his grave clothes to the servant of the priest, appeared to James(for James had. sworn that he would not eat bread from that hour in which he drank the cup of the Lord until he should see him rising again from among those that sleep)" and again, a little later, it says "`Bring a table and bread,' said the Lord." And immediately it is added, "He brought bread and blessed and brake and gave to James the Just and said to him, `my brother eat thy bread, for the son of man is risen from among those that sleep.'" And so he ruled the church of Jerusalem thirty years, that is until the seventh year of Nero, and was buried near the temple from which he had been cast down. His tombstone with its inscription was well known until the siege of Titus and the end of Hadrian's reign. Some of our writers think he was buried in Mount Olivet, but they are mistaken.Fragments · English translation 8:1Philip of SideThis list does not entirely agree with the previous account—the position of Clement is strangely shifted. It is quite likely that this change is due to a copyist's confusion.Works · Objections to genuineness 1:13Pseudo-Dionysius the AreopagiteThe Pères Bolandistes are a wonder in Christendom. They are critical, and yet follow the gross blunder of Gregory of Tours. They belong to the papal obedience, and yet prefer Gregory of Tours when wrong, to Gregory XIII., when right. They pronounce the solemn declaration of Pope John XIXth, "that Martial of Limoges was an apostolic man ," as of no historic value. They think that St. John Damascene did not possess the same critical apparatus for proving the authenticity of the writings of Dionysius, that we possess in the xixth Century. Their "actes authentiques " of Dionysius acknowledge that he was sent to Gaul by Clement, successor of Peter; and yet they affirm that he arrived in Gaul, A.D, 250. After Clement I., who succeeded Peter and Paul, there was not another Clement, Bishop of Rome, for a thousand years . Happily, Les petits Bolandistes are more rational and critical than their Pères.Works · Objections to genuineness 2:8Pseudo-Dionysius the Areopagite8. Clement I., A.D. 67, Cl. II. 1046.Commentary on Galatians · Translation-Litteral 2:74Oecumenius2. Eusebius Church History 1.12. “This is the account of Clement in the fifth book of his Hypotyposes, in which he also says that Cephas was one of the seventy disciples, a man who bore the same name as the apostle Peter, and the one concerning whom Paul says, When Cephas came to Antioch I withstood him to his face.”Commentary on Galatians · Translation-Litteral 5:55OecumeniusOr in another way . And what do I say, he says, one by one a form of virtue? For there are some who have also crucified themselves, as regards their passions, and the passions, as regards themselves. According to this interpretation, the word does not apply to the δε. But those of Christ, that is, those who, stretching out their flesh, have crucified it. Therefore Clement in the fifth book of the Hypotyposes.Commentary on Revelation · Translation-Litteral 1:25OecumeniusWho testified before Pontius Pilate . For Jesus testified concerning what he was doing, that he himself is the Christ, the Son of God. Therefore, Clement in the seventh book of Hypotyposes. the good confession . What good confession does it speak of? In a somewhat mysterious way, however, Jesus confessed that he is God. For when Pilate said, "Are you a king?" he said, "For this I was born." (Jn. 18:37)Commentary on the Pastoral Epistles · Translation-Litteral 3:45Oecumeniusseen by angels . (O the mystery! The angels saw Christ with us, when before they had not seen.) Not as by men. Thus Clement in book seven of the Hypotyposes 3 . "He was believed in the world." Truly great is the mystery. For everywhere in the inhabited world he was believed.Commentary on the Pastoral Epistles · Translation-Litteral 5:31Oecumeniusif she washed the feet of the saints ; that is, if she performed the lowest services to the saints without shame. Thus, Clement in the seventh book of Hypotyposes.Commentary on the Pastoral Epistles · Translation-Litteral 5:59Oecumeniuswithout bias . That is, without falling into the judgment and punishment of disobedience for someone who has erred in something. Thus Clement in the seventh book of Hypotyposes. And Basil, in his interpretation of the Proverbs, says, According to inclination, that is, not leaning towards what is wrong, but bringing forth straight judgment. For he says thus: Doing nothing according to inclination, but bringing forth judgments straight and unaltered.Commentary on the Pastoral Epistles · Translation-Litteral 6:43OecumeniusWho testified before Pontius Pilate . For Jesus testified concerning what he was doing, that he himself is the Christ, the Son of God. Therefore, Clement in the seventh book of Hypotyposes.Commentary on the Pastoral Epistles · Translation-Litteral 8:9Oecumeniusamong many witnesses . That is, of the law and the prophets. For the Apostle made them witnesses of his own preaching. Thus, Clement in the seventh book of "Hypotyposes." [ end of the excerpt by Oecumenius A f. 178r anonym; B f. 215v; G f.304r ] —Commentary on Acts 5:12Bede[Acts 5:34] -- But a certain Pharisee named Gamaliel rose in the council. This Gamaliel, as Clement indicates, was a companion in faith with the apostles, but remaining with the Jews by their counsel, so that he might calm their madness in such a commotion.TREATISE ON THE CONSERVATION AND GOVERNMENT OF CREATURES · Question 117 2:19Thomas AquinasObjection 2: Further, in the Itinerary of Clement it is said in the narrative of Nicetas to Peter, that Simon Magus, by sorcery retained power over the soul of a child that he had slain, and that through this soul he worked magical wonders. But this could not have been without some corporeal change at least as to place. Therefore, the separate soul has the power to move bodies locally.TREATISE ON THE SACRAMENTS · Question 80 5:19Thomas AquinasHowever, according to the ancient Canons, the following ordination was made by Pope Clement I, (Ep. ii), "If the Lord's portion be eaten in the morning, the ministers who have taken it shall fast until the sixth hour, and if they take it at the third or fourth hour, they shall fast until evening." For in olden times, the priest celebrated Mass less frequently, and with greater preparation: but now, because the sacred mysteries have to be celebrated oftener, the same could not be easily observed, and so it has been abrogated by contrary custom.TREATISE ON THE SACRAMENTS · Question 83 6:10Thomas AquinasReply to Objection 11: The truth ought to be conformable with the figure, in some respect: namely, because a part of the host consecrated, of which the priest and ministers or even the people communicate, ought not to be reserved until the day following. Hence, as is laid down (De Consecr., dist. ii), Pope Clement I ordered that "as many hosts are to be offered on the altar as shall suffice for the people; should any be left over, they are not to be reserved until the morrow, but let the clergy carefully consume them with fear and trembling." Nevertheless, since this sacrament is to be received daily, whereas the Paschal Lamb was not, it is therefore necessary for other hosts to be reserved for the sick. Hence we read in the same distinction: "Let the priest always have the Eucharist ready, so that, when anyone fall sick, he may take Communion to him at once, lest he die without it."Apologia 7:272Apologia pro Vita SuaSt. Clement in like manner speaks of it only as a necessity, and as a necessary medicine.Book 5 24:1924Bede's Ecclesiastical History of EnglandWilbrord, Missionary, Archbishop of Frisland, xxx, 143 n., 161, 319 n.; account of, 161 n., 320 n.; at Rome, 323; his mission to Frisland, 320, 321 n., 323, 351, 375 n.; destroys idols and kills the sacred cattle of Fosite, 323; his consecration, 324; given the name of Clement in religion, 324; his see at Utrecht, 324; his monastery near Treves, 324 n.; calendar said to contain an entry by him, 324 n.; builds St. Saviour's, and rebuilds St. Martin's Church, Utrecht, 324 n.; date of his death, 325 n.; "Life of," see Alcuin.October 19:2The Roman MartyrologyAt Arenas, in Spain, the holy Confessor Peter of Alcantara, of the Order of Friars Minor, whose name Clement IX enrolled among those of the saints on account of his wonderful spirit of penance and his many miracles.October 15:10The Roman MartyrologyAt Cracow, holy Iadwiga, Grand Princess of Poland, who gave herself up to the serving of the poor, and was famous ever for miracles. Pope Clement IV enrolled her name among those of the Saints, and Innocent XI sanctioned her festival for the 17th day of this present month of October.