Unsettled Christianity

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December 26th, 2012

How Early is 1 Clement? @logos @academiclogos

Clement of Rome’s First Epistle to the Corinthians is a supremely valuable historical document. One of very few noncanonical Christian texts to reach us from the first century, it’s an early example of the exercise of hierarchical—and Roman—authority in the Church. Disciplinary in nature, Clement’s epistle speaks volumes about the life of the early church. The early Christians guarded the letter fiercely, risking their own lives to preserve it for generations to come.

In Clement and the Early Church of Rome: On the Dating of Clement’s First Epistle to the Corinthians, Thomas Herron presents painstaking research in favor of an earlier dating for the epistle. Carefully examining both external and internal evidence surrounding the letter, he sketches out the historical, theological, and apologetic significance an earlier dating would have. His scholarship sheds new light on the dating questions that plague this early document and offers insight into the structural history of the post apostolic church.

via Clement and the Early Church of Rome: On the Dating of Clement’s First Epistle to the Corinthians – Logos Bible Software.

Yes, I’m copying from Jim here, but he did have a good idea.

This just hit the shelves, so to speak, at Logos. Herron is arguing for a real early date – before the destruction of the Temple. I’m not completely convinced… but I am reading it.

So, go get it.

Tags: Clement of Rome, Thomas Herron
Posted in Logos Bible Software | 4 Comments »

August 13th, 2011

The Dangers of Taking Everything Literal – 1st Clement (of Rome)

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Let us consider that wonderful sign |of the resurrection¦ which takes place in Eastern lands, that is, in Arabia and the countries round about.

There is a certain bird which is called a phoenix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies.

But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis.

And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode.

The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed. (1Cl 25:1-5)

Now, we may assume that Clement of Rome, a Bishop after Peter, was a wise a spiritual man, but would we then dare to take every word of his as inspired and correct?

Tags: Clement of Rome
Posted in Inerrancy | 8 Comments »

April 12th, 2011

Clement of Rome on Justification by Works

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Following the Brother of Jesus, James who in his epistle wrote, ‘You see that a man is justified by works and not by faith alone. (Jam 2:24 NASB), Clement of Rome, wrote to the Corinthians,

Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride.

For God, saith|the Scripture¦, resisteth the proud, but giveth grace to the humble.

Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words.

For|the Scripture¦ saith, He that speaketh much, shall also hear much in answer. And does he that is ready in speech deem himself righteous?

Blessed is he that is born of woman, who liveth but a short time: be not given to much speaking.

Let our praise be in God, and not of ourselves; for God hateth those that commend themselves.

Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers.

Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him. (1Cl 30:1-8 APE)

Tags: Clement of Rome, works
Posted in Justification, Other Posts | 5 Comments »

August 2nd, 2010

Looking at 2nd Clement

I thought that I might spend sometime looking through the anonymous epistle which has been attributed to Clement I of Rome. Unlike the first epistle, it is not from the former bishop and follower of the disciples, but does represented (according to consensus) a homiletic work written in the middle of the second century (during the ministry of Soter, then Bishop).

Before I do that, I thought that I might review of some of the historical details. (Starting with Wiki, of course… and here, which is a great source for early christian writings.) Most believe that 2nd Clement is a sermon due to the often ‘living’ method of delivery, such as the written annunciation of reading something to the audience,

Wherefore, brethren and sisters, after the God of truth hath been heard, I read to you an entreaty that ye may give heed to the things that are written…. (2Cl 19:1)

Robert M. Grant writes (The Anchor Bible Dictionary, v. 1, p. 1061):

An early Christian epistle transmitted along with 1 Clement in the biblical Codex Alexandrinus (late 4th century) and the later Jerusalem Codex (1056) which includes the Didache, as well as in the Syriac version. It was not written by the author(s) of 1 Clement and, indeed, it is not a letter but a sermon on self-control, repentance, and judgment. The sermon begins abruptly: “Brothers, we must think about Jesus Christ as about God, as about the judge of living and dead; and we must not think little of our salvation.” The preacher tells his “brothers and sisters” that he is reading them a “petition” or “plea” (Gk enteuxis) to “pay attention to what is written,” i.e. to the scriptures which he frequently cites (along with quotations from “the prophetic word,” otherwise unknown, and something like the apocryphal Gospel of the Egyptians). He himself refers to “the books (i.e., the OT) and the apostles” as authorities (14.2).

Grant also writes (op. cit., p. 1061):

Scholars have noted the “synoptic-type” Jewish piety of the sermon, perhaps surprising around A.D. 140-160 (the epistle’s approximate date). The work appears to rely upon the Gospel of John as well, however, notably in 9:5-6: “If Christ the Lord who saved us was spirit at first but became flesh [John 1:14] and so called us, so shall we receive the reward in the flesh. Let us then love one another [John 13:34] so that we may all come to the kingdom of God.” The kingdom will come when truth and good works are accompanied by ascetic practise (chap. 12). Until then, Christians must preserve the “seal of baptism” (7:6, 8:6) and belong to “the first, spiritual Church, created [like Israel, according to some rabbis] before sun and moon,” for Gen 1:27 refers to the male Christ and the female Church, both spiritual; Christ is also the Spirit (chap. 14). The theology is not altogether clear, and the author soon turns to the state that he has “given no trivial counsel about self-control,” leading into his practical appeal for repentence and going so far as to say that “fasting is better than prayer, but almsgiving is better than both” (16:4).

Chapter 14 is the main reason I am looking at 2nd Clement.

Tags: 2nd Clement, Clement of Rome
Posted in Pseudepigrapha | 1 Comment »

September 23rd, 2008

From the Bible that is Rarely Read: Sirach 39.1-11

*I am not trying to design these as a commentary, but as a point for discussion and perhaps as a bit of a devotional. They are a spiritual and mental exercise for me. If I find an error in Sirach that I cannot rectify, then it must be considered mortal and merely a good read. Until then, if then, I will continue to read and learn from Sirach. Please feel free to point me in the right direction.

In studying the book of Sirach, I found nothing to disagree with the Christian faith as handed down by the Apostles. Instead, it often times edifies that Faith. In this passage, we find what might be considered a prophecy of the Apostle Paul as well as a picture the ideal disciple of our Lord Jesus Christ.

As a fundamentalist (although that is arguable) I approach the Bible as the Word of God, divinely inspired, and without imperfection in the Original. I believe that the spirit of God moved the holy men of old to write His words and His thoughts and because this, they are scared and must never be removed. In Sirach, although not recognized as inspired by Protestants and others, is a book of immense value and spiritual insight. It has provided many of the early Christian writers with a foundation to stand on, even in opposition to the Jews who dismissed it. Perhaps, it is because of passages like this, which point, seemingly to Christianity, even in part.

As a fundamentalist, I am not shy about my belief that biblical prophecy is a direct revelation from Jesus Christ, nor am I shy in saying that we find these prophecies, most of the time, after they happen. With reason, I am ready to hesitantly say that I believe that the Lord foresaw the Apostle Paul and through Inspiration, we read Sirach’s words,

Read the rest of this entry »

Tags: apocrypha, apostle paul, bible, catholicism, christian, Christianity, church, Clement of Rome, Controversial, discipleship, faith, fundamentalism, God, greek, Jesus Christ, kjvo, ministry, new english translation of the septuagint, nkjv, Old Testament, Paul, Prophecy, protestant, religion, service, Wisdom
Posted in RSV, Sirach | 20 Comments »

August 14th, 2008

Is repentance necessary?

Just a quick thought. I am not much for writing or speaking these things, but from time to time I like to push myself a bit. I much prefer Doctrine.

It is common for modern ‘Christians’ to skip ‘repentance’ as a necessary move, instead relying on easy beliefism. Repentance, in God’s path to salvation, is the first move of the sinner towards God. The majority of the modern Protestants argue that requiring repentance, as part of salvation, is to actually add another requirement to ‘faith alone’. For them, it is adding a ‘work’ to salvation; however, it is one that the Apostles readily understood as a necessity.

I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus.
(Act 20:21 NIV)

First to those in Damascus, then to those in Jerusalem and in all Judea, and to the Gentiles also, I preached that they should repent and turn to God and prove their repentance by their deeds.
(Act 26:20 NIV)

What does the word mean?

The word for “I repent” in Hebrew, nacham, basically means to be sorry, to rue, or to be moved to pity over something. It is not a liturgical act. In Greek, the word is μετανοεω. This word carries a slightly different meaning. It can be literally translated “I change my mind.” Certainly, this is not the extent of its meaning, but it certainly is one aspect: that the MIND of the man must be the first to change in order that his heart and his actions may quickly, if not immediately.

What are these feelings?

The “sacrifices” God desires are a humble attitude- O God, a humble and repentant heart you will not reject.
(Psa 51:17 NET)

It is an attitude that is submissive to a holy God and finally aware of the the wall that separates humanity from it’s God. It is a heart that has bowed to God and is worn out against Sin. Finally, it is a heart that is ready for reformation, for change. It is not a mere ‘feeling sorry for what you did’ but a genuine and deep feeling of needing Christ. It is rightly to change your mind about your life and your god in order to believe in God.

It is impossible for a man to be freed from the habit of sin before he hates it, just as it is impossible to receive forgiveness before confessing his trespasses… –Ignatius

In John’s Gospel, we are told,

Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.” Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.
(Joh 3:3-6 NKJV)

In this, we see a need for a change in order to see, and upon seeing, enter into the Kingdom of God. Without being born again, we cannot see the kingdom. (This in no way prevents us from being called to God.)

Peter’s first commandment in Jerusalem was to repent (Acts 2.38), and it is this repentance that has to come first. This is the gospel message that was first preached by John as the one crying in the wilderness and then by Christ.

What, then, is the connection between repentance and salvation? The Book of Acts seems to especially focus on repentance in regards to salvation (Acts 2:38; 3:19; 11:18; 17:30; 20:21; 26:20). To repent, in relation to salvation, is to change your mind in regards to Jesus Christ. In Peter’s sermon on the Day of Pentecost (Acts chapter 2), he concludes with a call for the people to repent (Acts 2:38). Repent from what? Peter is calling the people who rejected Jesus (Acts 2:36) to change their minds about Him, to recognize that He is indeed “Lord and Christ” (Acts 2:36). Peter is calling the people to change their minds from rejection of Christ as the Messiah, to faith in Him as both Lord and Savior.

This is not to say that repentance is a work which earns us salavtion, but a step towards salvation. It is our acceptance that we both need salvation and that Jesus Christ is the only Saviour.

It is a needful and necessary act that calls the pentinent heart to God. It is the beginning of Grace by Jesus Christ.

The following are passages from 1st Clement, purportedly written by Clement of Rome

These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look stedfastly to the blood of Christ, and see how precious that blood is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. (Genesis 7:1-24; 1^st Peter3:20; 2^nd Peter2:5) Jonah proclaimed destruction to the Ninevites; (John 3:1-10) but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.

Chap. VIII. — Continuation Respecting Repentance.

The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, “As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance;” (Ezekiel 33:11) adding, moreover, this gracious declaration, “Repent O house of Israel, of your iniquity. (Ezekiel 18:11) Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder (Comp. Isaiah 1:18) than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy people.” And in another place He speaks thus: “Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things.” (Isaiah 1:16-20) Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].