Having mentioned the return of Christ in chapter 23, Clement wishes to guide his readers into a greater trust in the future resurrection in Chapter 24.
Clement's first argument is quite sound, that one can trust in the future resurrection based on Christ's resurrection, "the first-fruits" of what is to come. However, he does seek to back this up with natural examples, which end up being much more metaphors for the resurrection, rather than evidence.
Clement's second argument rings strange in modern ears, as he provides the example of the phoenix as an analogy for the resurrection. It seems to be that he really believed that the phoenix existed, possibly influenced by sources such as Herodutus and Pliny.
In Chapter 26 Clement moves unto firmer ground using OT passages to back up his belief in the resurrection. His argument may not pass the author-centred canons of the historical critical method, but a more reader sensitive approach will appreciate the thrust of his argument.
Finally in chapter 27 he emphasises that our hope in the resurrection should be strengthened focusing on the omnipotence and omniscience of God. For those who are interested in philosophical hair-splitting, Clement, whilst referring to God as omnipotent, is still able to say that it is impossible for God to lie.
Saturday, January 06, 2007
Further exhortations
In chapters 21 and 22 Clement develops further his exhortation for his readers to resist those who are promoting sedition. These come accompanied with "traditional" recommendation concerning respect for one's elders, training of the youth and orderly behaviour by women and children.
I found the opening of chapter 21 quite enigmatic: "Take heed, beloved, lest His many kindnesses lead to the condemnation of us all."This juxtaposition of kindness and condemnation seems counter intuitive. This statement is only really explained in Chapter 23 when Clement points out that God has so much kindness towards us that there is a danger that we become double-minded and proud as a result. In consequence we may be caught out when Christ returns.
It is also interesting to see the trinitarian thrust of Clement's understanding of scripture in chapter 22 when he affirms that Christ speaks through the Holy Spirit in an Old Testament passage.
I found the opening of chapter 21 quite enigmatic: "Take heed, beloved, lest His many kindnesses lead to the condemnation of us all."This juxtaposition of kindness and condemnation seems counter intuitive. This statement is only really explained in Chapter 23 when Clement points out that God has so much kindness towards us that there is a danger that we become double-minded and proud as a result. In consequence we may be caught out when Christ returns.
It is also interesting to see the trinitarian thrust of Clement's understanding of scripture in chapter 22 when he affirms that Christ speaks through the Holy Spirit in an Old Testament passage.
Friday, January 05, 2007
The order of the Universe
In Chapter 20 Clement makes a rather weak point. He tries to use the apparent order of the universe, following its laws, to persuade his readers towards harmony. Whatever its rhetorical effect upon his readers, Clement here seems to be downplaying the presence of chaotic forces in nature, which the OT was well aware of [and the Book of Revelation!].
Clement urges humility
In chapters 13-19, concerned with the problems of sedition within the Corinthian church, Clement urges his readers to search for peace and to be humble. To make his case stronger, he points to the example of Christ and Old Testament "saints."
It is interesting to observe how the Servant passage of Isaiah 52-53 is applied in its fullness to Christ, along with Psalm 22, developing further a theme we find within the New Testament.
On a more pastoral note, Clement's plea "Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it", rings true in many contexts, even today.
It is interesting to observe how the Servant passage of Isaiah 52-53 is applied in its fullness to Christ, along with Psalm 22, developing further a theme we find within the New Testament.
On a more pastoral note, Clement's plea "Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it", rings true in many contexts, even today.
Clement on obedience and hospitality
In chapters 9-12 Clement urges his readers towards obedience by quoting Old Testament examples. Although Abraham and Enoch are quite standard fare in being presented as examples, Lot [who despite Clement's strictures is not the most convincing example of godliness] and Rahab are more surprising examples. Both, however, seem to have been chosen because they exemplified the virtue of hospitality which Clement seems to be particularly concerned with.
An interesting hermeneutical feature is the way in which Clement interprets the scarlet thread in the Rahab story in a Christological way affirming that "it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God." (12:53)
An interesting hermeneutical feature is the way in which Clement interprets the scarlet thread in the Rahab story in a Christological way affirming that "it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God." (12:53)
Thursday, January 04, 2007
Clement urges his readers to repentance
In chapters 7 and 8, through a weaving of Old Testament quotations and allusions Clement urges his readers to repentance. They can trust in the possibility of repentance as this is based on Christ's death as his blood "having been shed for our salvation, has set the grace of repentance before the whole world"
Of interest is the way that Clement places himself amongst those who are in need of repentance, rhetorically associating himself with his readers and facilitating their acceptance of his message.
Of interest is the way that Clement places himself amongst those who are in need of repentance, rhetorically associating himself with his readers and facilitating their acceptance of his message.
Clement on Envy
Chapters four to six then try to set the sin of envy present in the church in a wider context. Envy is seen at the heart of many of the stories in the OT, starting with Cain and Abel, Jacob and Esau, Moses and ending with Saul's hatred of David.
Envy is also seen at the heart of the persecution of Christians. A real eulogy follows for Peter and Paul, especially the latter, showing the high regard with which they were held, and other martyrs are also remembered.
It would be interesting to reflect on how envy is so often a motivator on our own behaviour. Often hidden or spiritualised, but nonetheless an ugly presence.
Envy is also seen at the heart of the persecution of Christians. A real eulogy follows for Peter and Paul, especially the latter, showing the high regard with which they were held, and other martyrs are also remembered.
It would be interesting to reflect on how envy is so often a motivator on our own behaviour. Often hidden or spiritualised, but nonetheless an ugly presence.
Clement of Rome: First Epistle to the Corinthians
In the first three chapters of the epistle, the author, actually anonymous, condemns the sedition present in the church, which he attributes to a few selfish men. This criticism is strengthened as the author remembers how in the past his readers had been a model of Christian faith, their fall being attributed to pride.
Already in the first three chapters the writer's mastery of the Old Testament stands out, especially in the way that the OT flows into his natural style. Included is also a reference to the apocryphal Wisdom of Solomon [which would have been part of the Greek OT that he read.]
Already in the first three chapters the writer's mastery of the Old Testament stands out, especially in the way that the OT flows into his natural style. Included is also a reference to the apocryphal Wisdom of Solomon [which would have been part of the Greek OT that he read.]
Ancient Sources
To balance out from my explorations of John Milbank, I will also try to run a series on Ancient Sources for the Christian faith. I will focus on the texts, as available at the Christian Classics Library avoiding any more "historical-critical" discussions as regards the authors.
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