Pope Clement I

Clement (d. c.100), pope and martyr. Bishop of Rome after Peter, Linus, and Cletus, Clement is known today mainly for his Epistle to the Corinthians of c.96. an exceptionally early witness to the function and authority of the ministers of the Christian Church. It shows for the first time a bishop of Rome intervening effectively in the affairs of another church, calling for repentance and restoring unjustly deposed presbyters. It also provides evidence for the residence and martyrdom of Peter and Paul at Rome. Other writings ascribed to Clement, including the so-called Second Epistle to the Corinthians are spurious. Although his genuine epistle was read at the Liturgy at Corinth in c.170 and a copy of it was added to the Codex Alexandrinus of the New Testament, it was less well known in the Middle Ages. Then Clement was thought of primarily as an early martyr. His Acta (of the 4th century) are of slight historical value, although they abound in picturesque detail. According to this source, Clement was exiled to the Crimea for the skill and extent of his apostolic activities in Rome. While in exile he was compelled to work in the mines, he opened a miraculous supply of water, he preached with such effect that again he made innumerable converts so that there was need for seventy-five churches. He was killed by being thrown into the sea with an anchor round his neck: angels were said to have made him a tomb on the sea-bed, which was uncovered once a year by an exceptionally low tide.

Seven centuries later, the missionary brothers Cyril and Methodius, who were apostles of the Slav countries, ‘miraculously recovered’, they claimed, the body of Clement, piece by piece, together with the anchor. These relics were translated to Rome c.868 and buried in the fine church of San Clemente, built on the site of the titulus Clementis, a pastoral centre of the 3rd century which grew out of a place of worship of the 1st century in the house of one Clement, probably different from the saint. Fine frescoes of the 9th century survive at San Clemente, depicting the Legend and Translation of the saint. His usual emblem in art is an anchor; sometimes he is represented with a tiara and a cross with three branches. Representations of him survive at Chartres, Cologne, and Stara Boleslav in Bohemia, but also in England, especially on painted screens in East Anglia. The most famous of the forty-three churches dedicated to him in this country is St. Clement Danes, London, whose parish emblem is an anchor. Clement is also patron of the Guild of the Glorious and Undivided Trinity of London, i.e. Trinity House, the authority responsible for lighthouses and lightships. Feast in the West: 23 November; in the East, 24 November.

Bibliography
Click here for a list of abbreviations used in this bibliography.

• C.M.H., pp. 615–16
• J. B. Lightfoot, Apostolic Fathers, part i, vol. I, pp. 148–200, with Eng. version of the epistle, also in K. Lake, The Apostolic Fathers (1930), and J. A. Kleist in The Epistle of St. Clement and St. Ignatius (1946)
• H. Delehaye, Étude sur le Légendier romain (1936), pp. 96–116
• L. Boyle, St. Clement's Rome (pamphlet, 1960)

Clement I (died 101) is believed to have been the third pope, after Saints Linus and Anacletus; some modernists who consider the apostle Paul to be the first pope refer to Clement I as the fourth pope. Although little is known about the life of Clement I, scholars believe he led the Roman Church during the turbulent years of the last decade of the first century A.D.

Clement I - sometimes called Saint Clement or Clemens Romanus - was one of the first of the Apostolic Fathers and the first pope about whom anything definite is now known. Working closely with Saints Peter and Paul, the two founding fathers of the Christian church who preached alongside Jesus prior to Christ's crucifixion in 33 A.D., he was likely a follower of the apostle Paul and was schooled by Paul in Rome. Accepting the Christian faith as a young man and working as a missionary preaching the word of the crucified Jesus, Clement I was eventually ordained a bishop by the apostle Peter and served a leadership role in the Roman church before being exiled to the Crimea, where he died in 101 A.D.

Although several letters have been attributed to Clement I throughout the ages, only one exists with definite authenticity: a letter dated circa 96 addressed to the Church of Corinth, which had become established during the reign of St. Paul and which was at the time experiencing internal dissension. Clement's epistle is noteworthy because it bridges the chasm between inspired and uninspired Christian writings. Clement's feast is celebrated on November 23.

The Life of Clement I

Because little is known of the life and death of Clement I, much scholarly speculation has resulted. Although his name is of Latin origin, his epistle to the Corinthians is written in Greek. While it is possible that, as an educated Roman, he wrote in Greek for the sake of his audience, several distinctly non-Roman elements in his letter have let some to speculate that Clement I was born outside the Roman empire. He may also have been a non-Latin dependent of a Roman household.

References to the Old Testament made in Clement's letter to the Church of Corinth have suggested to some scholars that the letter-writer was of Jewish extraction. However, because he does not appear to have been familiar with Hebrew, and because references within the epistle - including mention of the mythological phoenix that rises from the ashes of its parent - suggest a Gentile upbringing, Clement's Jewish origin remains in doubt. Some have proposed that he was a Hellenistic Jew, while still others have speculated that he was a Jewish freedman or son of a freedman of the emperor's household. Another theory holds that Clement I was a convert to Judaism who later became a Christian. In any case, the Old Testament was, during Clement's adult years, the principle sacred canon of the Christian Church; thus, it is not surprising that he would be well versed in it regardless of whether or not he had ties to Judaism.

An ancient church fresco dating to the fifth century corresponds to a legend in which Clement I was the son of a Roman nobleman named Faustinus and raised by Tiberius (42 B.C.-37 A.D.), second emperor of Rome. According to one account, when Clement I was five years old his mother left for Athens in response to a dream. After hearing nothing from his wife for a lengthy period, Faustinus went in search of his wife, leaving his young son to the care of the Roman emperor. Many years later, according to this legend, Clement I was taken to Palestine, where he met Saint Peter and rediscovered his lost family.

Second-century historian Saint Hegesippus (died 180), in his Five Memorials of Ecclesiastical Affairs, is reported by later historian Eusebius of Caesarea (c. 264-340) - a Palestinian scholar known as the father of Roman Catholic history - to write that Clement I was a contemporary of the apostles Peter and Paul. This view is echoed in the writings of Alexandrian scholar Origen (c. 185-c. 254). Greek theologian Saint Irenaeus (c. 130-200) writes that Clement I "saw the blessed Apostles and conversed with them, and had yet ringing in his ears the preaching of the Apostles and had their tradition before his eyes, and not he only for many were then surviving who had been taught by the Apostles." Tertullian, in his De Praescript of 199, writes that Clement I was ordained a bishop by Saint Peter, echoing the most widely accepted view.

Although it is traditional to refer to Clement I as "pope," early works refer to him simply as the bishop of Rome, a position he was likely granted as a reward for his missionary zeal. Although Clement I was most likely ordained a bishop by Saint Peter and appointed by Peter to be, as his successor, the first pope, he may in fact have declined the position for several decades due to his relative youth and served instead under others for many years.

Historian Saint Epiphanius (c. 315-403) was unable to verify whether or not Clement I was actually ordained by Saint Peter or whether he was perhaps appointed bishop by another church elder. In his letter Clement I refers to the deaths of the apostles Peter and Paul in a manner that suggests that these deaths were not distant events. But he also notes that many of the presbyters or elders ordained by the apostles at Corinth were already dead. It therefore appears that Clement I may have lived among those who had known the apostles Paul and Peter in Rome, if he did not know the apostles himself.

Dating Clement's Episcopate

In his letter to Corinth, Clement I himself never refers to his personal authority as a bishop of the Church, although this may have been a tactical decision in light of the fact that the churches of Rome and Corinth had not yet come to recognize a single Church leader of overarching authority. In later years the leaders of the Roman Church would become dominant within the Christian faith.

According to Eusebius of Caesarea, the first references to the dates of Clement I's episcopate are found in the writings of Hegesippus and Dionysius of Corinth (c. 180). Eusebius writes that Clement I was made bishop of Rome in the 12th year of the reign of the Roman Emperor Domitianus (reigned 81-96), whose alienation of the upper classes resulted in a period of terror and ended in his assassination. Hegesippus, who circa 160 compiled the first record of the popes and their episcopates, lists the dates of Clement's episcopate as 90 to 99, in the midst of the schism within the Church of Corinth. More recent scholars have placed the beginning of Clement's reign anywhere from 88 to 96 A.D. Eusebius also links Clement's reign with the rise in troubles at Corinth, a situation that existed through the end of the first Christian century.

Noted Church historian Saint Jerome (c. 342-420) writes that among his own contemporaries most "Latins" believed that Clement I was the immediate successor to Saint Peter, but that he was in fact the fourth pope. Hegesippus and Irenaeus also identify Clement I as the fourth pope (after Peter), but two other early sources identify him as the third pope, and one other source as the fifth pope. Hegesippus's list appears to have been used in chronologies compiled as late as the fourth century. Among twentieth-century scholars, he is most often cited as the third pope after saints Linus and Anacletus.

Epistle to the Church of Corinth

In the last decade of the first Christian century some elders in the Church of Corinth spearheaded a move against other of the church leaders, resulting in a split or schism among the region's Christians. Clement's now-famous letter was sent to urge peace and unity. It begins with a reference to the persecution of the Roman Church, presumably by Emperor Domitianus, by way of explanation of his delay in writing. In addition to being unpopular among the Roman wealthy class, Domitianus also made frequent attacks on Christians, killing or exiling some and confiscating the goods of others.

In his letter Clement I notes the high esteem in which the Corinthian Church had previously been held, and traces its current problems to jealousy. The just have always been persecuted, he notes, adding that the actions of only a few have caused the current disgraceful situation within the Church of Corinth. Clement I urges these few Corinthians to repent and asks his fellow believers to forsake evil and approach God with purity. He adds that discipline and subordination in the Church, as within an army, are necessary. The letter ends in a beautiful prayer bearing traces of Jewish devotional language: "May the grace of our Lord Jesus Christ be with you and with all men in all places, who have been called by God and through Him, through whom is glory and honor, power and greatness, and eternal dominion unto Him from the ages past and for ever and ever. Amen."

Although this letter to the Church of Corinth was written in the name of the Church of Rome, most authorities have credited it to Clement I. The style of the letter is simple and understated and, although writing in Greek, its author does not employ a classical style. The epistle makes no mention of Clement I by name, but rather identifies itself as the work of "the church of God which resides as a stranger in Rome." The fact of Clement's authorship is based on the attribution of subsequent historians, such as Irenaeus, who writes: "Under this Clement I no small sedition took place among the brethren at Corinth and the Church of Rome sent a most sufficient letter to the Corinthians, establishing them in peace, and renewing their faith, and announcing the tradition it had recently received from the Apostles."

Dating the Epistle

Many scholars place the date of Clement's epistle to the Church of Corinth at between 93 and 97, based on the document's reference to persecutions that are believed to have occurred during Domitianus's reign, as well as to the writer's reference to the church at Corinth as being "ancient" and to Christians who were persecuted under the earlier emperor Nero as being of advanced age.

Some scholars have argued for a date of around 70 for the epistle due to its author's references to events involving Peter and Paul that sound as though these event had recently occurred. Still others have argued that the document was written between 125 and 135, based on certain references to the document external to itself.

Evidence that the epistle was written at an early date in Church history comes from the fact that letter addresses a quarrel at Corinth over the authority of the presbyters, with some members of that church arguing against order or hierarchy in the church. The very nature of the dispute would only have arisen during the first Christian century when the Church was governed by a group of presbyters or elders. In fact, the word "bishop," which comes from a Greek phrase meaning "supervisor," was during Clement's day synonymous with the term "elder."

A Martyr to the Faith

The Epistle to the Church of Corinth is the only document believed to have been written by Clement I. A second letter, known as the Second Epistle of Clement to the Corinthians, is considered by scholars to be spurious. Other apparently apocryphal documents once attributed to Clement I are two Epistles to Virgins, the Apostolical Constitutions, the Apostolic Canons, the Testament of Our Lord, and five other letters.

Although it is not known what effect Clement's letter had on the quarrel at Corinth, the Corinthian Church came to revere the letter and held it second in value only to the epistles Saint Paul had written. Clement's letter was for many years reopened on Sundays and read aloud to the Christian congregation. It became one of the best-known of the early Christian writings and served as a model upon which many subsequent church documents were based. It also had the effect of placing Clement I in a position second only to that of the apostles.

Clement I is believed to have died in 101, a year after the end of his pontificate, and was succeeded by Pope Evaristus. The Roman theologian Rufuinus (c. 345-410) was the first to refer to Saint Clement as a martyr, and in 417 Pope Zosimus wrote in a letter that Clement I had given his life for the Christian faith. There are at least two other references to Clement's martyrdom dating to the fifth century. Some modern scholars are of the opinion that Pope Clement I may have been confused with a martyred consul also named Clement. On the other hand, since there is no tradition that he was buried in Rome, Clement I may have died while in exile.

An apparently apocryphal account of Clement's martyrdom dating to no earlier than the fourth century relates that he converted over 400 individuals to the Christian faith before being banished from Rome to the Crimea - modern-day Russia - by an angry Emperor Trajan (c. 53-117). Trajan was a militant leader who conquered both Mesopotamia and Armenia. In the Crimea, it is said, Clement I quenched the thirst of 2,000 Christians by means of a miracle. In retribution for this act, Trajan had Clement I bound to an anchor and thrown into the Black Sea. A shrine of white marble miraculously encased his corpse; each year when the tide receded some two miles this shrine containing the martyr's bones was said to become visible to those on shore.

Around 868 Slavic apostle Saint Cyril dug up some bones in the Crimea along with an anchor, and he believed these to be the relics of Saint Clement. These relics were deposited by Pope Hadrian II in the altar of the basilica of Saint Clement in Rome, along with the relics of Saint Ignatius of Antioch. The modern church of Saint Clement at Rome was constructed as late at the early 12th century by Paschal II, following the destruction of parts of the city by the Normans. However, an older church dating to the fourth century lies under the present building.

Books

Duffy, Eamon, Saints and Sinners: A History of the Popes, Yale University Press, 1997.

Holland, H. S., The Apostolic Fathers, Society for Promoting Christian Knowledge, 1913.

Kelly, J. N. D., The Oxford Dictionary of Popes, Oxford University Press, 1986.

Online

Brusher, Joseph, S.J., "St. Clement I," Popes through the Ages,http://www.ewtp.com/library (March 20, 2003).

Catholic Encyclopedia,http://www.newadvent.org/ (January 2003).

"First Epistle of Clement to the Corinthians by by Pope Saint Clement I of Rome," Patron Saints Index, http://www.catholic-forum.com (March 20, 2003).

Saint Clement I
Papacy began	c. 92
Papacy ended	c. 99
Predecessor	Anacletus
Successor	Evaristus
Personal details
Born	1st century AD Rome, Roman Empire
Died	traditionally 99 or 101 Chersonesus, Taurica, Bosporan Kingdom (modern-day Crimea, Ukraine)
Other Popes named Clement

Pope Saint Clement I, (fl. 96),^[1] also known as Saint Clement of Rome (in Latin, Clemens Romanus), is listed from an early date as a Bishop of Rome^[1]. He was the first Apostolic Father of the early Christian church.^[2]

Few details are known about Clement's life. According to Tertullian Clement was ordained by Saint Peter,^[2] and he is known to have been a leading member of the church in Rome in the latter part of the 1st century. Early church lists place him as the second or third^[1][3] bishop of Rome after Saint Peter, but the meaning of this evidence is unclear, given the lack of evidence for monarchical episcopacy in Rome at so early a date.^[1].

St Clement's only genuine extant writing is his letter to the Corinthian church, 1 Clement (c. 96), which was a response to strife in the Corinth church, where certain presbyters had been deposed.^[1] He asserted the authority of the presbyters (elders) as rulers of the church, on the grounds that the Apostles had appointed such.^[1] It was read in church, along with other epistles, some of which would later become Christian canon; and is one of the oldest Christian documents still in existence outside the New Testament. This important work was the first to affirm the apostolic authority of the clergy.^[1]

A second epistle, 2 Clement, was attributed to Clement although recent scholarship suggests it to be a homily by another author.^[1] In the legendary Clementine Literature, Clement is the intermediary through whom the Apostles teach the church.^[1] According to a tradition not earlier than the 4th century, Clement was imprisoned under the Emperor Trajan but nonetheless led a ministry among fellow prisoners. He was then executed by being tied to an anchor and thrown into the sea.^[1]

Clement is recognized as a saint in many Christian churches. He is commemorated on November 23 in the Roman Catholic Church, the Anglican Communion, and the Lutheran Church.^[4] In Eastern Orthodox Christianity his feast is kept on November 24 or November 25.

Contents 1 Life 2 Writings 2.1 Epistle of Clement 2.2 Writings formerly attributed to Clement 2.2.1 Second Epistle of Clement 2.2.2 Epistles on Virginity 2.2.3 False Decretals 2.3 Clementine Literature 3 Recognition as a Saint 3.1 Symbolism 4 See also 5 Further reading 6 External links 7 References

Life

Papal styles of Pope Clement I
Reference style	His Holiness
Spoken style	Your Holiness
Religious style	Holy Father
Posthumous style	Saint

Early succession lists name Clement as the first,^[5][6] second, or third^[1][7] successor of Saint Peter. However, the meaning of his inclusion in these lists has been much controverted^[8]. There were presbyter-bishops as early as the first century,^[8] but there is no evidence for a monarchical episcopacy in Rome at such an early date.^[1] There is also, however, no evidence of a change occurring in ecclesiastical organization in the latter half of the second century, which would indicate that a new or newly-monarchical episcopacy was establishing itself.^[8]

A large congregation existed in Rome c 58, when Paul wrote his Epistle to the Romans.^[1] Paul arrived in Rome c 60 (Acts).^[1] His Captivity Epistles, as well as Mark, Luke, Acts, and 1 Peter were written here, according to many scholars. Paul and Peter were said to have been martyred here. Nero persecuted Roman Christians after Rome burned in 64, and the congregation may have suffered further persecution under Domitian (81-96). Clement was the first of early Rome's most notable bishops.^[9]

Clement is known for his epistle to the church in Corinth (c 96), in which he asserts the apostolic authority of the bishops/presbyters as rulers of the church.^[1] The epistle mentions episkopoi (overseer, bishops) or presbyteroi (elders, presbyters), as the upper class of minister, served by the deacons, but, since it does not mention himself, it gives no indication of the title or titles used for Clement in Rome. It has been cited as the first work to establish Roman primacy, but most scholars see the epistle as more fraternal than authoritative,^[10] and Orthodox scholar John Meyendorff sees it as connected with the Roman church's awareness of its "priority" (rather than "primacy") among local churches.^[11]

In the epistle Clement uses the terms bishop and presbyter interchangeably for the higher order of ministers above deacons.^[1] The letters of Ignatius of Antioch (c 35 - c 107^[12]) indicate the several congregations were headed by individual bishops but that Rome's congregation was not.^[13] In some congregations, particularly in Egypt, the distinction between bishops and presbyters seems to have become established only later.^[14] But by the middle of that century all the leading Christian centres had bishops.^[15]

The "Liber Pontificalis," which documents the reigns of popes states that Clement had known Saint Peter. It also states that he wrote two letters (though the second letter, "2 Clement" is no longer ascribed to him) and that he died in Greece in the third year of Emperor Trajan's reign, or 101 AD.

Starting in the 3rd and 4th century,^[1] tradition has identified him as the Clement that Paul mentioned in Philippians 4:3 as a fellow laborer in Christ.^[16] In the 19th century he was identified as a freedman of Titus Flavius Clemens, who was consul with his cousin, the Emperor Domitian; however, no ancient sources suggest this identification, and it is likely false.^[2] The 2nd-century Shepherd of Hermas mentions a Clement whose office it is to communicate with other churches.^[17]

Martyrdom of St Clement by Fungai

11th-century fresco in the Basilica of San Clemente, Rome: Saints Cyril and Methodius bring Saint Clement's relics to Rome

According to apocryphal acta dating to the fourth century at earliest, Clement was banished from Rome to the Chersonesus during the reign of the Emperor Trajan^[1][2] and was set to work in a stone quarry. Finding on his arrival that the prisoners were suffering from lack of water, he knelt down in prayer. Looking up, he saw a lamb on a hill, went to where the lamb had stood and struck the ground with his pickaxe, releasing a gushing stream of clear water. This miracle resulted in the conversion of large numbers of the local pagans and his fellow prisoners to Christianity. As punishment, Saint Clement was martyred by being tied to an anchor and thrown from a boat into the Black Sea. The legend recounts that every year a miraculous ebbing of the sea revealed a divinely built shrine containing his bones. However, the oldest sources on Clement's life, Eusebius and Jerome, note nothing of his martyrdom.^[18]

A year or two before his own death in 869, Saint Cyril brought to Rome what he believed to be the relics of Saint Clement, bones he found in the Crimea buried with an anchor on dry land. They are now enshrined in the Basilica di San Clemente.^[2] Other relics of Saint Clement, including his head, are claimed by the Kiev Monastery of the Caves in Ukraine.

Writings

Epistle of Clement

Main article: 1 Clement

Clement's only existing, genuine text is a letter to the Christian congregation in Corinth, often called the First Epistle of Clement or 1 Clement. The history of 1 Clement clearly and continuously shows Clement as the author of this letter. It is considered the earliest authentic Christian document outside of the New Testament.

Clement writes to the troubled congregation in Corinth, where certain "presbyters" or "bishops" have been deposed (the class of clergy above that of deacons is designated indifferently by the two terms).^[1] Clement calls for repentance and reinstatement of those who have been deposed, in line with maintenance of order and obedience to church authority, since the apostles established the ministry of "bishops and deacons".^[1] He mentions "offering the gifts" (a reference to the Eucharist) as one of the functions of the higher class of clergy.^[1] The epistle offers valuable insight into Church ministry at that time and into the history of the Roman Church.^[1] It was highly regarded, and was read in church at Corinth along with the Scriptures c. 170.^[1]

Writings formerly attributed to Clement

Second Epistle of Clement

Main article: 2 Clement

The Second Epistle of Clement is a homily, or sermon, likely written in Corinth or Rome, but not by Clement.^[1] Early Christian congregations often shared homilies to be read. The homily describes Christian character and repentance.^[1] It is possible that the Church from which Clement sent his epistle had included a festal homily to share in one economical post, thus the homily became known as the Second Epistle of Clement.

While 2 Clement has been traditionally ascribed to Clement, most scholars believe that 2 Clement was written in the second century based on the doctrinal themes of the text and a near match between words in 2 Clement and in the Greek Gospel of the Egyptians.^[2][19]

Epistles on Virginity

Two "Epistles on Virginity" were traditionally attributed to Clement, but now there exists almost universal consensus that Clement was not the author of those two epistles.^[20]

False Decretals

Main article: Pseudo-Isidore

A ninth-century collection of church legislation known as the False Decretals, which was once attributed to Saint Isidore of Seville, is largely composed of forgeries. All of what it presents as letters of pre-Nicene popes, beginning with Clement, are forgeries, as are some of the documents that it attributes to councils;^[21] and more than forty falsifications are found in the decretals that it gives as those of post-Nicene popes from Pope Sylvester I (314-335) to Pope Gregory II (715-731). The False Decretals were part of a series of falsifications of past legislation by a party in the Carolingian Empire whose principal aim was to free the church and the bishops from interference by the state and the metropolitan archbishops respectively.^[22][23][24]

Clement is included among other early Christian popes as authors of the Pseudo-Isidoran (or False) Decretals, a 9th century forgery. These decrees and letters portray even the early popes as claiming absolute and universal authority.^[25] Clement is the earliest pope to whom a text is attributed.

Clementine Literature

Main article: Clementine Literature

St Clement is also the hero of an early Christian romance or novel that has survived in at least two different versions, known as the Clementine literature, where he is identified with Emperor Domitian's cousin Titus Favius Clemens. Clementine Literature portrays Clement as the Apostle's means of disseminating their teachings to the Church.^[1]

Recognition as a Saint

Saint Clement, by Tiepolo

St Clement's name is in the Roman Canon of the Mass. He is commemorated on November 23 as a Pope and Martyr in the Roman Catholic Church as well as within the Anglican Communion and the Lutheran Church. The Syriac Orthodox Church, the Malankara Orthodox Syrian Church and the Greek Orthodox Church, as well as the Syriac Catholic Church, the Syro-Malankara Catholic Church and all Byzantine Rite Eastern Catholic Churches, commemorate Saint Clement of Rome (called in Syriac "Mor Clemis") on November 24; the Russian Orthodox Church commemorates St Clement on November 25; and the Coptic Orthodox Church of Alexandria does so on December 8.

Symbolism

Anchored or Mariner's or St Clement's cross

In works of art, Saint Clement can be recognized by having an anchor at his side or tied to his neck. He is most often depicted wearing the Papal vestments, including the pallium, and sometimes with the Papal tiara but more often with the mitre. He is also sometimes shown with symbols of his office as Pope and Bishop of Rome such as the Papal Cross and the Keys of Heaven. In reference to his martyrdom, he often holds the palm of martyrdom. Saint Clement can be seen depicted near a fountain or spring, relating to the incident from his hagiography, or lying in a temple in the sea. The Anchored Cross or Mariner's Cross is also referred to as St Clement's Cross, in reference to the way he was martyred.

Wikimedia Commons has media related to: Clemens I

See also

• St Clement's Day

Further reading

• Louise Ropes Loomis, "The Book of Popes" (Liber Pontificalis), Merchantville, NJ: Evolution Publishing. ISBN 1-889758-86-8 (Reprint of the 1916 edition. Stops with Pope Pelagius, (579-590). English translation with scholarly footnotes, and illustrations).

External links

• "Saint Clement I." Encyclopædia Britannica Online.
• Catholic Encyclopedia: Pope St. Clement I
• Two Epistles Concerning Virginity .
• Opera Omnia
• Hieromartyr Clement the Pope of Rome Eastern Orthodox icon and synaxarion
• History of the Christian Church, Volume II: Ante-Nicene Christianity, AD 100-325 - Clement of Rome
• Patron Saints Index: Pope Saint Clement I

References

1. ^ ^{a b c d e f g h i j k l m n o p q r s t u v w x y z} "Clement of Rome, St." Cross, F. L. (ed.), The Oxford dictionary of the Christian church, (New York: Oxford University Press, 2005).
2. ^ ^{a b c d e f} Chapman, John. "Pope St. Clement I." The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. 6 Dec. 2008.
3. ^ The Catholic Encyclopedia says that no critic now doubts that the names Cletus and Anacletus in lists that would make Clement the fourth successor of Saint Peter refer to the one person, not two.
4. ^ See Calendar of Saints (Lutheran)
5. ^ History of the Christian Church, Volume II: Ante-Nicene Christianity, AD 100-325 - "Clement of Rome"
6. ^ Like Schaff, the Holy See's Annuario Pontificio (Libreria Editrice Vaticana 2008 ISBN 978-88-209-8021-4), p. 7*, gives Clement as "supreme pontiff of Rome" in either 92-99 or 68-76, making him either the first or the third successor of Saint Peter, but not the second.
7. ^ The Catholic Encyclopedia article says that only on the false assumption that "Cletus" and "Anacletus" were two distinct persons, instead of variations of the name of single individual, did some think that Clement was the fourth successor of Saint Peter.
8. ^ ^{a b c} Van Hove, Alphonse. "Bishop." The Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company, 1907. 6 Dec. 2008
9. ^ "Rome (early Christian)." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
10. ^ "Most scholars would now regard 1 Clement as an impressive example of fraternal correction rather than an authoritative intervention." Patrick Granfield and Peter C. Phan, The Gift of the Church: A Textbook On Ecclesiology In Honor Of Patrick Granfield, O.S.B, (Collegeville: Liturgical Press, 2000), p. 32.
11. ^ John Meyendorff, The Primacy of Peter: Essays in Ecclesiology and the Early Church (St Vladimir's Seminary Press, 1992), p. 135-136
12. ^ "Ignatius, St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
13. ^ Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, USA. 2006. ISBN 0-19-530013-0
14. ^ "Bishop." Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
15. ^ "Bishop." Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
16. ^ "Writers of the 3rd and 4th cents., like Origen, Eusebius, and Jerome, equate him (St. Clement I), perhaps, correctly, with the Clement whom St. Paul mentions (Phil. 4:3) as a fellow worker." — Kelly (1985). "The Oxford Dictionary of Popes". Oxford University Press. pp. 7. 
17. ^ "Vision II," 4. 3
18. ^ "But the oldest witnesses, down to Eusebius and Jerome, know nothing of his martyrdom." History of the Christian Church, Volume II: Ante-Nicene Christianity, AD 100-325 - "Clement of Rome"
19. ^ McBrien (2000). "Lives of the Popes". HarperCollins. pp. 35. 
20. ^ Riddle, M. B. Introductory Notice to Two Epistles Concerning Virginity.
21. ^ The Encyclopaedia Britannica places the Donation of Constantine in this section; the Oxford Dictionary of the Christian Church places it in the section of the pre-Nicene Popes.
22. ^ Encyclopaedia Britannica: False Decretals
23. ^ OSV's Encyclopedia of Catholic History: False Decretals
24. ^ Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN 978-0-19-280-290-3)] False Decretals
25. ^ "These early documents were designed to show that by the oldest traditions and practice of the Church no bishop might be deposed, no Church councils might be convened, and no major issue might be decided, without the consent of the pope. Even the early pontiffs, by these evidences, had claimed absolute and universal authority as vicars of Christ on Earth." Durant, Will. The Age of Faith. New York: Simon and Schuster. 1972. p. 525

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Preceded by Anacletus	Bishop of Rome Pope 88–101	Succeeded by Evaristus

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