Freethought & Rationalism Archive

stephan huller · 09-22-2011, 08:05 AM

I have stumbled on to something which helps prove my age-old theory that Clement's Alexandrian tradition was Marcionite. The problem is that I only have a limited time tonight to demonstrate it to you. Let's start with the fact that Tertullian makes clear that most if not all of chapter 9 was 'missing from the Marcionite Letter to the Romans:

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For he proceeds: He that raised up Christ from the dead shall also quicken your mortal bodies. (Rom 8.11) In this way he confirms the resurrection of the flesh, since apart from flesh nothing else can be described as body, nor anything else be taken for mortal: and he has also given proof of Christ's corporal substance, in that our mortal bodies are to be quickened on the same terms on which he too was raised up again, and on the same terms can only mean in the body. I overleap here an immense chasm left by scripture carved away: though I take note of the apostle giving evidence for Israel that they have a zeal of God, their own God of course, though not by means of knowledge. For they, he says, being ignorant of God, and seeking to establish their own righteousness, have not submitted themselves to the righteousness of God: for Christ is the end of the law in righteousness to every one that believeth. (ibid 10:3) [Against Marcion 5.9]

The same 'chasm' appears in Epiphanius's list of Marcionite readings in Romans (he jumps from 8:4 to 10:4). Yet it also is reflected in Clement of Alexandria's citations of material from Romans. As I will demonstrate shortly Clement of Alexandria, while citation almost all of chapter 8 and most of chapter 10 has only a single and debatable allusion to chapter 9.

Yet this is only part of the discovery. I think I can demonstrate that Clement's Alexandrian Epistle to the Romans had a very different chapter 8. The order was completely transformed and I suspect that this was shared to a large part with the Marcionite recension. We start with the most curious reference in Stromata 4.7 to a very 'choppy' block quotation from Romans chapter 8:

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Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed, can be. And they that are in the flesh cannot please God. (Rom 8:7) And in further explanation continues, that no one may, like Marcion regard the creature as evil. But if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. (Rom 8:10) And again: For if ye live after the flesh, ye shall die. For I reckon that the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. If we suffer with Him, that we also may be glorified together as joint-heirs of Christ. And we know that all things work together for good to them that love God, to them that are called according to the purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. And whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified [Clement, Stromata 4.7]

There are two back to back single line references and then a most curious 'block' citation of material that completely challenges our standard reading of Romans. It reads Romans 8:13,17,18, 28, 29, 30. Yet there is another long reference in Stromata 3.11 which actually helps put the jigsaw puzzle together for us:

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Once again, since he never remotely gets tired of doing good, he does not hesitate to add, "The Law of the Spirit has freed me from the Law of sin and death," since through his Son "God has pronounced judgment upon sin in the flesh so that the Law’s ordinance might find fulfillment in us, whose lives are governed by the Spirit not by the flesh." [Rom 8:2 - 4] In addition to all this, he makes what he has already said even clearer by asserting at the top of his voice, "The body is a dead thing because of sin," [Rom 8;10] showing that if it is not the soul’s temple it remains the soul’s tomb. When it is consecrated to God, he is going to continue, "the Spirit of the one who raised Jesus from the dead lodges in you, and he will give life even to your mortal bodies through his indwelling Spirit." [Rom 8.11] So again he attacks the hedonists and adds, "The object of the flesh is death,[Rom 8:6] since those whose lives are governed by the flesh follow the flesh in their objectives [cf. Rom 8:5]; and the object of the flesh is hostility to God, for it is not subject to God’s Law [Rom 8:7]. Those who live on the level of flesh cannot please God [Rom 8:8]" should not be understood as some people lay down, but as I have already argued. Then in distinction from these people, he addresses the Church. "You are not living by the flesh but by the Spirit, if the Spirit of God is dwelling in you. Anyone without Christ’s Spirit is not of him. But if Christ is in you, then your body is a dead thing because of sin, but the Spirit is life through righteousness. So, brothers, we are in debt. Not to the flesh, to follow it in our lives; for if you follow the flesh in the way you live, you are on the way to death. But if by the Spirit you put to death the practices of the body, you will live. For all who are guided by God’s Spirit are sons of God." [cf. Rom 8:9 - 14] He goes on to speak against the high birth and freedom which the heretics adduce so abominably as they vaunt their licentiousness. "You have not received a spirit of slavery to drive you once again towards fear. You have received a Spirit that makes us sons and enables us to cry out, ‘Abba,’ ‘Father.’" [Rom 8:15]

What is so amazing about this is that when you put it all together the order of the material now is completely transformed.

Let's start at the beginning. The section begins with verse two of chapter eight:

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The Law of the Spirit has freed me from the Law of sin and death," since through his Son "God has pronounced judgment upon sin in the flesh so that the Law’s ordinance might find fulfillment in us, whose lives are governed by the Spirit not by the flesh

Of course Clement deliberately glosses over the part the heretical tradition took especial interest in:

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God did by sending his own Son in the likeness of sinful flesh

The rest of the saying "to be a sin offering" is never cited in any early source. Thus I propose that Clement is deliberately avoiding the docetic implications of the word likeness (which was of especial interest to the Marcionites).

With this one small emendation I think we can tentatively reconstruct Clement's version of chapter 8 as:

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The Law of the Spirit has freed me from the Law of sin and death. God sending his own Son in the likeness of sinful flesh has pronounced judgment upon sin in the flesh so that the Law’s ordinance might find fulfillment in us, whose lives are governed by the Spirit not by the flesh

For the carnal mind is enmity against God. The object of the flesh is death, since those whose lives are governed by the flesh follow the flesh in their objectives; and the object of the flesh is hostility to God, for it is not subject to God’s Law. Those who live on the level of flesh cannot please God for it is not subject to the law of God, neither indeed, can be. And they that are in the flesh cannot please God but you are not living by the flesh but by the Spirit, if the Spirit of God is dwelling in you. Anyone without Christ’s Spirit is not of him. But if Christ is in you, then your body is a dead thing because of sin, but the Spirit is life through righteousness. So, brothers, we are in debt. Not to the flesh, to follow it in our lives; for if you follow the flesh in the way you live, you are on the way to death. But if by the Spirit you put to death the practices of the body, you will live. For all who are guided by God’s Spirit are sons of God."

You have not received a spirit of slavery to drive you once again towards fear. You have received a Spirit that makes us sons and enables us to cry out, ‘Abba,’ ‘Father.’ For if ye live after the flesh, ye shall die. For I reckon that the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. If we suffer with Him, that we also may be glorified together as joint-heirs of Christ. And we know that all things work together for good to them that love God, to them that are called according to the purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. And whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified

I have to run off to work and this is rather preliminary but it is important to notice that most - if not all of chapter 9 does not appear in what follows (likely only 9:14) and then it begins again to follow the existing material at the beginning of chapter 10. This was certainly shared by the Marcionite Epistle. This is not the only place we see huge differences between the Marcionite and orthodox versions of canonical scripture.

More to follow.

stephan huller · 09-22-2011, 11:27 AM

Some interesting notes to consider about Clement's text:

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8:2 The Law of the Spirit has freed me from the Law of sin and death

The Greek is singular; and Clement is not alone in this reading. Some existing manuscripts read 'me.' Most read 'you' which brings up an interesting pattern of substitution throughout the canonical letters of Paul. I think someone systematically changed 'me' references (i.e. that the apostle was speaking about something that happened to 'him' owing to personal contact with Jesus) into 'you' references (i.e. that he was speaking generally about people being initiated into Christianity).

Also notice what else has been added in the canonical text. Our text reads:

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Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death.

But the original text of Clement and (presumably) the Marcionites read:

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Therefore, there is now no condemnation for those who are in Christ because the Law of the Spirit has freed me from the Law of sin and death.

Not only does the original text make a clearer Marcionite distinction between 'the law' and the 'gospel' (= the law of the Spirit) but there is the addition of 'through Christ Jesus' which follows a pattern which we already saw in Jerome's text of Gal 1:1. There we see the original Marcionite text which read:

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Paul, an apostle, not from men, neither by man, but through Jesus Christ, who raised him from the dead

had the words 'and God the Father' added to obscure the apostle's relationship with Jesus:

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Paul, an apostle, not from men, neither by man, but through Jesus Christ and God the Father, who raised Him from the dead

I don't know why 'through Jesus Christ' was added to Romans 8:2 but my guess is that it was designed to soften the juxtaposition between gospel and Law.

stephan huller · 09-23-2011, 09:38 AM

I am in the process of developing this material into an academic paper for the NTS. I thought some people might be interested in reading a study of Clement's use of the Epistle to the Romans which (for me at least using Chrome as my browser) is absolutely complete (there is a difference when using Explorer or Chrome as a browser for Google Books typically as to which pages are made available)

http://books.google.com/books?id=gwC...ans%22&f=false

stephan huller · 09-23-2011, 05:58 PM

Clement's References to Romans 1:

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Romans 1.11 - In allusion to the gnostic edifice also in the Epistle to the Romans, he says, “For I desire to see you, that I may impart unto you a spiritual gift, that ye may be established.” [Rom. i. 11] It was impossible that gifts of this sort could be written without disguise. [Strom 5.4]

Rom 1.11,12,17 - For, in fine, the agreement and harmony of the faith of both (i.e.teacher and scholar) contribute to one end—salvation. We have in the apostle an unerring witness: “For I desire to see you, that I may impart unto you some spiritual gift, in order that ye may be strengthened; that is, that I may be comforted in you, by the mutual faith of you and me.” [Rom. i. 11, 12] And further on again he adds, “The righteousness of God is revealed from faith to faith.” [Rom. i. 17] The apostle, then, manifestly announces a twofold faith, or rather one which admits of growth and perfection; for the common faith lies beneath as a foundation. To those, therefore, who desire to be healed, and are moved by faith, He added, “Thy faith hath saved thee.” [Strom 5.1]

Rom 1.17 “Now the just shall live by faith,” [Rom. 1.17], etc. which is according to the covenant and the commandments; since these, which are two in name and time, given in accordance with the [divine] economy—being in power one—the old and the new, are dispensed through the Son by one God. As the apostle also says in the Epistle to the Romans, “For therein is the righteousness of God revealed from faith to faith,” [Strom 2.6]

Rom 1.20 - God is a Spirit, not pervading matter, but the Maker of material spirits, and of the forms that are in matter; He is invisible, impalpable, being Himself the Father of both sensible and invisible things. Him we know from His creation, and apprehend His invisible power by His works [Rom 1.20][Exhortation 4]

Rom 1.21,23,25 - the holy apostle of the Lord, reprehending the Greeks, will show thee: “Because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and changed the glory of God into the likeness of corruptible man, and worshipped and served the creature more than the Creator.” [Rom 1.21,23,25][Exhortation 8]

Rom 1.22 - “Professing themselves wise, they became fools.” [Rom 1.22] [Strom 1.27]

Rom 1.26, 27 - Such godless people "God has given over," the apostle says, "to shameful lusts. For the women change their natural use to that which is against nature, and in like manner the men, also, having abandoned the natural use of the women, have burned in their lusts one towards another, men with men doing strange things, and receiving in themselves the fitting recompense for their perversity." [Rom 1.26,27][Paed 2.10]

stephan huller · 09-23-2011, 08:31 PM

the first half of chapter 2 seems to be unknown to Clement:

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Rom 2.14 - “For when the Gentiles, which have not the law, do by nature the things of the law, these, having not the law, are a law unto themselves,” [Rom. ii. 14] according to the apostle

Rom 2.14,15 - "They had no instructor to restrain their lusts, nor one to say, “Do not commit adultery;” nor, “Lust not;” or, “Travel not by lust into adultery;” or further, “Influence not thy passions by desire of adornment.” [Paed 3.2]

Rom 2.14,15 - “For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; uncircumcision observing the precepts of the law,” [Rom. ii. 14, 15] according to the apostle, both before the law and before the advent. [Strom 1.19]

Rom 2.17 - 20 - "The beneficent action of the law, the apostle showed in the passage relating to the Jews, writing thus: “Behold, thou art called a Jew and restest in the law, and makest thy boast in God, and knowest the will of God, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them who are in darkness, an instructor of the foolish, a teacher of babes, who hast the form of knowledge and of truth in the law.” [Rom. ii. 17–20] [Strom 1.27]

Rom 2.24 - "God’s name is dishonored because of them." [Strom 2.18]

Rom 2.25 - To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing [Strom 7.9]

Rom 2.27 - And, in truth, he wins his praise “not from men, but from God,”36253625 [Rom. ii. 29] by the performance of what the Lord has taught. [Strom 7.12]

Yet I think that I have found the Marcionite reading of Romans 2:2 in another section of the Stromata (but scholars haven't recognized it as such). As such I will include Romans 2:2 as emboldened in the list below:

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Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God— 2 the gospel he promised beforehand through his prophets in the Holy Scriptures 3 regarding his Son, who as to his earthly life[a] was a descendant of David, 4 and who through the Spirit of holiness was appointed the Son of God in power[b] by his resurrection from the dead: Jesus Christ our Lord. 5 Through him we received grace and apostleship to call all the Gentiles to the obedience that comes from[c] faith for his name’s sake. 6 And you also are among those Gentiles who are called to belong to Jesus Christ.

7 To all in Rome who are loved by God and called to be his holy people:

Grace and peace to you from God our Father and from the Lord Jesus Christ.

8 First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the world. 9 God, whom I serve in my spirit in preaching the gospel of his Son, is my witness how constantly I remember you 10 in my prayers at all times; and I pray that now at last by God’s will the way may be opened for me to come to you.

11 I long to see you so that I may impart to you some spiritual gift to make you strong— 12 that is, that you and I may be mutually encouraged by each other’s faith. 13 I do not want you to be unaware, brothers and sisters,[d] that I planned many times to come to you (but have been prevented from doing so until now) in order that I might have a harvest among you, just as I have had among the other Gentiles.

14 I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. 15 That is why I am so eager to preach the gospel also to you who are in Rome.

16 For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. 17 For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last,[e] just as it is written: “The righteous will live by faith.”

18 The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, 19 since what may be known about God is plain to them, because God has made it plain to them. 20 For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.

21 For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. 22 Although they claimed to be wise, they became fools 23 and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles.

24 Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. 25 They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator —who is forever praised. Amen.

26 Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. 27 In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error.

28 Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done. 29 They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, 30 slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; 31 they have no understanding, no fidelity, no love, no mercy. 32 Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.

You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge another, you are condemning yourself, because you who pass judgment do the same things. 2 Now we know that God’s judgment against those who do such things is based on truth. 3 So when you, a mere human being, pass judgment on them and yet do the same things, do you think you will escape God’s judgment? 4 Or do you show contempt for the riches of his kindness, forbearance and patience, not realizing that God’s kindness is intended to lead you to repentance?
5 But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed. 6 God “will repay each person according to what they have done.”[a] 7 To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. 8 But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. 9 There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; 10 but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile. 11 For God does not show favoritism.

12 All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. 13 For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous. 14 Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law. 15 They show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts sometimes accusing them and at other times even defending them. 16 This will take place on the day when God judges people’s secrets through Jesus Christ, as my gospel declares.

17 Now you, if you call yourself a Jew; if you rely on the law and boast in God; 18 if you know his will and approve of what is superior because you are instructed by the law; 19 if you are convinced that you are a guide for the blind, a light for those who are in the dark, 20 an instructor of the foolish, a teacher of little children, because you have in the law the embodiment of knowledge and truth— 21 you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? 22 You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who boast in the law, do you dishonor God by breaking the law? 24 As it is written: “God’s name is blasphemed among the Gentiles because of you.”

25 Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised. 26 So then, if those who are not circumcised keep the law’s requirements, will they not be regarded as though they were circumcised? 27 The one who is not circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker.

28 A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. 29 No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a person’s praise is not from other people, but from God.

stephan huller · 09-24-2011, 08:02 AM

Clement's use of chapter 3:

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Rom 3.5,6 - God is without blame. “But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous, who taketh vengeance? God forbid.” [Paed. 3.8]

Rom 3.8 - It may be these people whom the Apostle is inveighing against in his Epistle to the Romans when he writes, "We are slanderously charged by some people with saying that we are to do evil things so that good consequences may follow. No! Such a view is justly condemned." [Rom. 3.8] These are the people who, when they read, twist the Scriptures by their tone of voice to serve their own pleasures.

Rom 3. 16 - 18 - In the same way as Paul, prophecy upbraids the people with not understanding the law. “Destruction and misery are in their ways, and the way of peace have they not known.” [Isa. lix. 7, 8; Rom. iii. 16, 17] “There is no fear of God before their eyes.” [Ps. xxxvi. 1; Rom. iii. 18] “Professing themselves wise, they became fools.” [Rom. i. 22] “And we know that the law is good, if a man use it lawfully.” [1 Tim. i. 8] “Desiring to be teachers of the law, they understand,” says the apostle, “neither what they say, nor whereof they affirm.” [1 Tim. i. 7] “Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned.” [1 Tim. i. 5] [Strom 1.27]

Rom 3.20 - How, then, is the law still said to be not good by certain heresies that clamorously appeal to the apostle, who says, “For by the law is the knowledge of sin?” [Rom. iii. 20] To whom we say, The law did not cause, but showed sin. For, enjoining what is to be done, it reprehended what ought not to be done. And it is the part of the good to teach what is salutary, and to point out what is deleterious; and to counsel the practice of the one, and to command to shun the other. Now the apostle, whom they do not comprehend, said that by the law the knowledge of sin was manifested, not that from it it derived its existence. [Strom 2.7]

Rom 3.20 - Well, the body tills the ground, and hastes to it; but the soul is raised to God: trained in the true philosophy, it speeds to its kindred above, turning away from the lusts of the body, and besides these, from toil and fear, although we have shown that patience and fear belong to the good man. For if “by the law is the knowledge of sin,” [Rom. iii. 20] as those allege who disparage the law, and “till the law sin was in the world;” [Rom. v. 13] yet “without the law sin was dead,” [Rom. vii. 6] we oppose them. [Strom 4.3]

Rom 3.26 - Wherefore also Paul says, “But now the righteousness of God without the law is manifested” [Rom. iii. 21, 22] and again, that you may better conceive of God, “even the righteousness of God by the faith of Jesus Christ upon all that believe; for there is no difference.” [Rom, iii. 26] And, witnessing further to the truth, he adds after a little, “through the forbearance of God, in order to show that He is just, and that Jesus is the justifier of him who is of faith.” And that he knows that what is just is good, appears by his saying, “So that the law is holy, and the commandment holy, and just, and good,” [Rom. vii. 12] using both names to denote the same power. [Strom 1.8]

Rom 3.29 - For God is not only Lord of the Jews, but of all men, and more nearly the Father of those who know Him. For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith, [Rom. iii. 29, x. 12, etc.] and judged to be righteous,—it is evident that those, too, who were outside of the Law, having lived rightly, in consequence of the peculiar nature of the voice, though they are in Hades and in ward, [1 Pet. iii. 19] on hearing the voice of the Lord, whether that of His own person or that acting through His apostles, with all speed turned and believed. [Strom 6.6]

Rom 3.29,30 - “Is He the God of the Jews only, and not also of the Gentiles? Yes, also of the Gentiles: if indeed He is one God,” [Rom. iii. 29, 30] exclaims the noble apostle. [Strom 5.3]

stephan huller · 09-24-2011, 08:20 AM

His use of Romans chapter 4 is even more interesting:

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Rom 4.2 - But Abraham was not justified by works, but by faith.” [Strom 1.7]

Rom. 4. 3, 5, 9, 22 - And on learning the way of truth, let us walk on the right way, without turning till we attain to what we desire. It was therefore with reason that the king of the Romans (his name was Numa), being a Pythagorean, first of all men, erected a temple to Faith and Peace. “And to Abraham, on believing, righteousness was reckoned.” [Rom 5.1]

Rom 4.7,8 - Wherefore says the apostle, “Sin shall not have dominion over you; for ye are not under the law, but under grace.” [Rom. iv. 7, 8] Addressing those who have believed, he says, “For by His stripes we were healed.” [1 Pet. ii. 24] Mistake is the involuntary action of another towards me, while a crime (ἀδικία) alone is voluntary, whether my act or another’s. These differences of sins are alluded to by the Psalmist, when he calls those blessed whose iniquities (ἀνομίας) God hath blotted out, and whose sins (ἁμαρτίας) He hath covered. Others He does not impute, and the rest He forgives. For it is written, “Blessed are they whose iniquities are forgiven, whose sins are covered. Blessed is the man to whom the Lord will not impute sin, and in whose mouth there is no fraud.” [Ps. xxxii. 1, 2; Rom. iv. 7, 8] This blessedness came on those who had been chosen by God through Jesus Christ our Lord. For “love hides the multitude of sins.” [1 Pet 4.8] [Strom 2.15]

Notice that the Clement actually thinks that material from 1 Peter was actually written by Paul:

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Wherefore says the apostle, “Sin shall not have dominion over you; for ye are not under the law, but under grace.” [Rom. iv. 7, 8] Addressing those who have believed, he says, “For by His stripes we were healed.” [1 Pet. ii. 24]

Why don't scholars read what is actually there? Notice also how little of Romans chapter is actually used by Clement again too. I have noticed the Gospel of Philip cite 1 Peter 4.8. I bet the author thought it was written by Paul too.

stephan huller · 09-24-2011, 08:38 AM

Clement's use of Romans chapter 5:

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Rom 5.3 - 5 - Divinely, therefore, Paul writes expressly, “Tribulation worketh, patience, and patience experience, and experience hope; and hope maketh not ashamed.” [Rom. v. 3–5] For the patience is on account of the hope in the future. [Strom 4.21]

Rom 4.4,5 - And the apostle, succinctly describing the end, writes in the Epistle to the Romans: “But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.” [Rom. vi. 22] And viewing the hope as twofold—that which is expected, and that which has been received—he now teaches the end to be the restitution of the hope. “For patience,” he says, “worketh experience, and experience hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit that is given to us.” [Rom. v. 4, 5] [Strom 2.22]

It follows, as the argument reveals, that it is in relation to the final consummation that Salome says, "How long will human beings go on dying?" Scripture uses the word "human being" in two senses, the visible and the spiritual one subject to salvation and one not. Sin is called the death of the soul. That is why the Lord answers with circumspection, "As long as women give birth," that is to say, as long as sexual desire is still at work. "Therefore as sin entered the world through one human being, and death penetrated to all human beings through sin in that all sinned, death also held dominion from Adam to Moses," [Rom 5.12,14] says the Apostle [Strom 3.9]

Rom 5.13 - Wherefore also Paul says, “But now the righteousness of God without the law is manifested” [Rom. iii. 21, 22] and again, that you may better conceive of God, “even the righteousness of God by the faith of Jesus Christ upon all that believe; for there is no difference.” [Rom, iii. 26] And, witnessing further to the truth, he adds after a little, “through the forbearance of God, in order to show that He is just, and that Jesus is the justifier of him who is of faith.” And that he knows that what is just is good, appears by his saying, “So that the law is holy, and the commandment holy, and just, and good,” [Rom. vii. 12] using both names to denote the same power. [Strom 1.8]

Notice that for Clement Romans 5.13 is clearly not originally between 5.12,14. Scholars in their professional laziness gloss over this consistent pattern of a different order to Clement's Epistle to the Romans. I remember Tertullian saying that the Marcionite Epistle to the Romans was completely transformed too. Got to look that up.

stephan huller · 09-24-2011, 11:24 AM

Clement's citations from Romans chapter 6

Quote:

Rom 6.2 - 13 - So that admirable man Peter says, "Beloved, I urge you, as temporary residents in an alien land, to abstain from physical desires. They are marshalled against your soul. See that your behavior is such that the pagans can look up to you. This is God’s will. You are to muzzle the activity of those without understanding by the quality of your actions. Live as free people, not as though your freedom were a cover-up for vice, but as slaves in God’s service." [1 Pet 2.11-12, 15-16] Similarly, in his Epistle to the Romans, Paul writes: "We are dead to sin: how can we continue to live in it? Our old humanity was crucified with him, so as to destroy the very body of sin" [Rom 6.2,6] down to "Do not present the parts of your body to sin to be instruments of vice." [Rom 6.13] At this point, I think that I ought not to leave on one side without comment the fact that the Apostle preaches the same God whether through the Law, the prophets, or the gospel. For in his letter to the Romans he attributes to the Law the words "You shall not lust" which in fact appear in the text of the gospel. [Matt 5.27; Rom 7.7] [Strom 3.11]

Rom 6.5 - For what great thing is it, if a man restrains himself in what he knows not? He, in fulfilment of the precept, according to the Gospel, keeps the Lord’s day, [Rom. vi. 5] when he abandons an evil disposition, and assumes that of the Gnostic, glorifying the Lord’s resurrection in himself. [Strom. 7.12]

Rom 6.6 - To the multitude, then, this vain labour is desirable. But to us the apostle says, “Now we know this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin.” [Rom. vi. 6] Does not the apostle then plainly add the following, to show the contempt for faith in the case of the multitude? “For I think that God hath set forth us the apostles last, as appointed to death: we are made a spectacle to the world, and to angels, and to men. Up to this present hour we both hunger, and thirst, and are naked, and are beaten, and are feeble, and labour, working with our hands. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are become as it were the offscourings of the world.” [1 Cor. iv. 9, 11, 12, 13] [Strom 4.7]

Rom 6.6,7 - For “to bring themselves into captivity,” and to slay themselves, putting to death “the old man, who is through lusts corrupt,” and raising the new man from death, “from the old conversation,” by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin. [Rom. vi. 6, 7; 2 Cor. x. 5; Eph. iv. 22–24; Col. iii. 8, 9, etc.] [Strom 7.3]

Rom 6.14,15 - Those who drag in a doctrine of moral indifference do violence to some few passages of Scripture, thinking that they support their own love of pleasure; in particular, the passage "Sin shall have no authority over you; for you are not subject to sin but to grace." [Rom 6.14] But there are other such passages, which there is no good reason to record for these purposes, as I am not equipping a pirate ship! Let me quickly cut through their attempt. The admirable Apostle in person will refute their charge in the words with which he continues the previous quotation: "Well then! Shall we sin because we are no longer under Law but under grace? God forbid!" [Rom 6.15] With these inspired prophetic words, at a single stroke he undoes the sophistical skill at the service of pleasure. So they have not understood, it seems, that "we must all appear before Christ’s tribunal, where each must receive what is due to him for his physical conduct, good or bad," [2 Cor 5.10] that is, where a person may receive recompense for what he has done by means of his body. [2 Cor 5.17] "So that, if a person is in Christ, he is recreated" [in a way no longer subject to sin. "The past is gone" – we have washed away the old life. "Look, new things have emerged" – chastity instead of sexual looseness, self-control instead of license, righteousness instead of unrighteousness. "What have righteousness and lawlessness in common? What fellowship is there between light and darkness? Can Christ agree with Beliar? What have the faithful to do with the faithless? Can there be a compact between the Temple of God and idols?" [2 Cor 6.14-16] "These are the promises made to us. Let us purify ourselves of anything that can stain flesh or spirit, aiming at the goal of holiness in the fear of God." [2 Cor 7.1] Those who attack God’s creation under the pious name of self-control quote the words spoken to Salome, which we have mentioned previously. I fancy the passage comes from the Gospel according to the Egyptians ... [Strom 3.8,9]

Rom 6.16 - How can a combination of immoderation and dirty language be freedom? "Everyone who sins is a slave," [John 8.34; Rom 6.16] says the Apostle. How can the man who has given himself over to every lust be a citizen according to the Law of God when the Lord has declared, "I say, you shall not lust"? [Matt 5.28] [Strom 3.4]

Rom 6.20 - 23 - But the cavillers did not know even this, as the apostle says, “that he who loveth his brother worketh not evil;” for this, “Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal; and if there be any other commandment, it is comprehended in the word, Thou shall love thy neighbour as thyself.” [Rom. xiii. 8–10] So also is it said, “Thou shall love the Lord thy God with all thy heart, and thou shalt love thy neighbour as thyself.” [Luke x. 27] And “if he that loveth his neighbour worketh no evil,” and if “every commandment is comprehended in this, the loving our neighbour,” the commandments, by menacing with fear, work love, not hatred. Wherefore the law is productive of the emotion of fear. “So that the law is holy,” and in truth “spiritual,” [Rom. vii. 12, 14] according to the apostle. We must, then, as is fit, in investigating the nature of the body and the essence of the soul, apprehend the end of each, and not regard death as an evil. “For when ye were the servants of sin,” says the apostle, “ye were free from righteousness. What fruit had ye then in those things in which ye are now ashamed? For the end of those things is death. But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord.” [Rom. vi. 20–23] The assertion, then, may be hazarded, that it has been shown that death is the fellowship of the soul in a state of sin with the body; and life the separation from sin. [Strom 4.3]

Rom 6.22 - And the apostle, succinctly describing the end, writes in the Epistle to the Romans: “But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.” [Rom. vi. 22] And viewing the hope as twofold—that which is expected, and that which has been received—he now teaches the end to be the restitution of the hope. “For patience,” he says, “worketh experience, and experience hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit that is given to us.” [Rom. v. 4, 5] On account of which love and the restoration to hope, he says, in another place, “which rest is laid up for us.” [? Heb. iv. 8, 9] [Strom 2.22]

PhilosopherJay · 09-24-2011, 11:25 AM

Hi Stephan,

Good stuff. Of course, we're always told that the Church Fathers quoted from memory and that's why their New Testament material doesn't match. Rather, I think the presumption should be that they wanted to avoid mistakes that their opponents could use against them and carefully checked their quotes against their existing copies.

A good modern example of textual revision is the movie "Lost Horizon" (1937) by Frank Capra. It was budgetted at 1.25 million dollars, the most expensive movie ever made at that time. The studio planned to release it in two parts so the original cut was 6 hours. When they determined that wouldn't work, Capra had to cut it down to 3 and 1/2 hours. A preview audience on November 22, 1936 disliked this version. Capra reshot and changed scenes, but the studio boss, Harry Cohen was still unhappy. He took the film away from Capra and had it recut to 2 hours and 12 minutes for its premiere on March 2, 1937. Box office results were still not good, so an additional 14 minutes were cut before it went into general release. The film was now 1 hour and 58 minutes. The movie was re-released in 1942 in a 1 hour and 47 minute version called "Lost Horizon of Shagri-la. A version reissued in 1952 was down to just 1 hour and 32 minutes. This was the version seen on television for the next couple of decades.
In 1974, a restoration project was started at the UCLA Film and Television Archives. The current DVD reflects restoration work of some 25 years, bringing the work back to the 2 hour and 12 minute version that premiered on March 2, 1937. Albeit about seven minutes of visuals are still missing and much of the picture quality is quite inferior to what was released.

Most interesting of all is the change in politics that occurs in the releases. The 1937 film had the lead characters fleeing China from a 1935 revolution (communist?). There's a pacifist speech by the lead character, so the message seems to be that revolution is bad, but communism itself is good when established by Christians as in Shangri-La. The 1942 release had the lead characters fleeing from a barbaric Japanese attack on China. The pacifist speech reflecting the feelings of the lead character was taken out. Apparently cuts made in the 1952 version were made to make the film less sympathetic to communism.

Wikipedia notes:

Quote:

In 1942, the film was re-released as The Lost Horizon of Shangri-La. A lengthy drunken speech delivered by Robert Conway, in which he cynically mocked war and diplomacy, was deleted because it was feared such sentiments expressed at the height of World War II would prove to be unpopular with audiences. Capra felt the film made no sense without the scene,[3] and in later years film critic Leslie Halliwell described the missing 12 minutes as "vital."[18]

In 1952, a 92-minute version of the film was released. It aimed to downplay the supposedly Communist themes associated with utopia, as well as to limit the sympathy shown towards the Chinese, whose relationship with the American government grew strained in the years following World War II.

All of these changes took place during a 60 year or so period when relatively few men (probably less than a dozen) had nearly complete control over the material due to copyright laws. We may well imagine that the letters of Paul and the gospels underwent similar or more diverse and sharp changes during the second century when no copyright laws existed and anybody who bought a copy of the text could change it at will.

Warmly,

Jay Raskin

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09-23-2011, 09:38 AM	#3
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	I am in the process of developing this material into an academic paper for the NTS. I thought some people might be interested in reading a study of Clement's use of the Epistle to the Romans which (for me at least using Chrome as my browser) is absolutely complete (there is a difference when using Explorer or Chrome as a browser for Google Books typically as to which pages are made available) http://books.google.com/books?id=gwC...ans%22&f=false

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