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Annewies VAN DEN HOEK

Harvard University

DIVERGENT GOSPEL TRADITIONS IN

CLEMENT OF ALEXANDRIA AND OTHER

AUTHORlSOFTHESECONDCENTURY

Les lEuvres de Clement contiennent plusieurs logia et d autres mate-

riaux evangeliques harmonises qui ant lite qualifies comme traditions

«extra-canoniques ». Ces textes se rapprochent d autres qu on trouve

chez Justin Martyr. Cettecontribution examine taus les textesdisponibles

et essaiede redefinir les ressemblances t les differences.Les procedesde

transformation reperespeuvent s expliquerpar une longue pratique d en-

seignement catechetiqueet / ou par des traditions homiletiques et litur-

giques.

Clements works contain a varietyof Gospel sayings,often in harmo-

nized form, and other Gospel harmonies that have been identified by

others as «extracanonical» traditions. These exts show similarities with

variant materials in the work of Justin Martyr. The presentpaper ana-

lyzes all available material and attempts to redefine the similarities and

differences. Thesepatterns could be explained in various ways, but it is

most likely that theywere basedon long time catechetical choolpractises

and / or connected 0 homiletical and liturgical traditions.

Introduction.

The surviving works of the Greek author Titus Flavius

Clemens, who spent he later part of the second century and the

early years of the third in Alexandria, encompass, as is well

known, a vast range of borrowings from earlier writers. Some of

his material from Christian sources are decidedly odd or puz-

zling from the point of view of the developing criteria of the

church in later times. In this article the focus will be on bits and

scraps of variant gospel traditions. There have already been

Apocrypha 7, 1996,p. 43-62

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A. V AN DEN HOEK

impressive works of compilation in this area, but relatively little

has been done to assesshe material, particularly in the light of

research n allied fields.

Clement's biblical quotations have been assembledand com-

mented on by various scholars over the past century. In 1899,

Percy Mordaunt Barnard published The Biblical Textof Clement

of Alexandria, a work that lists quotations in Clement from the

four gospels and the book of Acts and that is still a very useful

reference work? In the seventies Michael Mees brought out a

study on the same subject with the title Die Zitate aus dem

Neuen Testamentbei Clemens von Alexandrien.3 Compared to

the booklet of Barnard, he adds more materials including a criti-

cal apparatus to every NT text Clement uses with parallels to

manuscript traditions whether greek, latin, coptic, ethiopian,

arabic, syriac, armenian, and to other patristic evidence. He also

tries to give an assessmentof Clement's biblical text in the

broader context of the manuscript traditions.

Various gospel traditions in early Christian authors, and thus

those of Clement can, of course, be found in the small print of

the critical editions of the New Testament and are usually re-

1. We are greatly indebted to a number of studies: Helmut KOSTER,

Synoptische Oberlieferung bei den Apostolischen Viitern, Berlin, 1957;

IDEM, Septuaginta und Synoptischer Erziihlungsstoff im Schriftbeweis

Justins des Miirtyrers (Habilitationsschrift Theologische Fakultat

Heidelberg), 1956; Helmut KOESTER, The Text of the Synoptic

Gospels in the Second Century", in Gospel Traditions in the Second

Century, William L. PETERSONed.), Notre Dame, 1989; IDEM,Ancient

Christian Gospels,London -Philadelphia, 1990 [=KOESTER,Gospels]

Arthur J. BELLINZONI,The Sayings of Jesus n the Writings of Justin

Martyr, Leiden, 1967 [=BELLINZONI,Sayings] IDEM, The Gospel of

Matthew in the Second Century", The Second Century9 (1992),p. 197-

258. From a different perspective he Belgian scholarEdouard Massaux

published in 1950 a massive study dealing with the influence of the

Gospel of Matthew on writings in the time before Irenaeus. Massaux

almost indiscriminately favors the literary dependence of the individual

authors on the Gospel of Matthew; cf. Edouard MASSAUX,nfluence de

l' Evangile de saint Matthieu sur la litterature chretienne avant saint

Irenee, Louvain, 1950 [=MASSAUX,nfluence]. A similar viewpoint, but

including Jewish-Christian, gnostic and apocryphal sources,appears in

Wolf-Dietrich KOHLER,Die Rezeption des Matthiiusevangeliums n der

Zeit vor Ireniius, Tiibingen, 1987 =KOHLER,Rezeption].

2. P. Mordaunt BARNARD,The Biblical Text of Clement of Alexandria

(Texts and Studies V 5), Cambridge, 1899.

3. Michael MEES,Die Zitate aus dem Neuen Testament ei Clemensvon

Alexandrien, Rom, 1970 [=MEES, Zitate] ; IDEM, AuJ3erkanonische

Parallelstellen zu den Herrenworten und ihre Bedeutung, Bari, 1975

[=MEES,Parallelstellen].

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IVERIPENT GOSPEL TRADIll0NS IN CLEMENT

ferred to as vari~nt readings if they are mentioned at all. Since

some variants never made it to our Nestle-Aland edition, how-

ever, studies like those of Barnard and Mees are necessaryand

complementary tools. Equally important for finding variants are

the various volumes of Biblia Patristica.4

Although a latecomer n the history of the usageof the gospels,

Clement s still a great esource or traditions that were current in

the earlier days of the secondcentury.5His appreciation of these

traditions was not -in contrast o Irenaeus narrowed down to the

four gospelsas a matter of principle, for which a theological ratio-

nale was provided. Clement acknowledges he special position of

the four6, but he makes ample use of other gospels,sayings,and

whatever material he can find to illuminate his quest for the truth.

If this search equired that a gospel ext had to be combined with a

phrase of Plato, then those were the tools to use. If his opponents

referred to a source such as the Gospel of the Egyptians to

reinforce their positions, Clement would not question the logia

they quoted, but only their interpretation; he thought them

guilty of misuse of valid material rather than tainted by contact

with dubious exts

It is informative to see how not only Clement but also Origen

and other authors far into the fourth or fifth centuries preserve

readings that are reminiscent of but not quite identical with the

more establishedgospel edactions, all the more so since many of

their readingsare absent rom the major biblical manuscriptsof the

fourth and fifth centuries. Of course, he main difference between

Oement and someone ike Justin, or earlier authors of the second

century is that Oement clearly knew and used Gospels, whether

synoptic, Johanine or otherwise, as well as the letters of Paul.

Nevertheless, he text of his borrowings show interestingvariants,

which may be employed consistently throughout his works; at

other times two, three or more versionsof one text appearside by

side with no apparentpreferencesshownby the author.

4. Biblia Patristica, Index des citations et allusions bibliques dans la lit-

terature patristique (Centre d'analyse et de documentation patristiques,

CNRS), Paris, 1975ss.

5. See Annewies VAN DEN HOEK, «Clement and Origen as Sources on

'Noncanonical' Scriptural Traditions During the Late Second and Early

Third Centuries »,in Origeniana Sexta. Origene et la Bible -Origen and

the Bible. Actes d~ Colloquium Origenianum Sextum, Chantilly, 30 aout

-3 septembre 1993, Gilles DORIVAL and Alain LE BOULLUEC (eds.)

(Bibliotheca Ephemeridum Theologicarum Lovaniensium 118),

Leuven, 1995, p. 93-113.

6. Str. III 93, 1.

7. See VAN DEN H~EK. art. cit.. 0.104.

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VAN DEN HOEK

One of the problems with such multiple readings within one

author is that in the course of time during the processof copying

changes could have been made. Industrious, clever or not so

clever Byzantine scribes could have corrected familiar biblical

phrases, revising them to their standard version. It is all the

more precious and remarkable to see that somehow hese vari-

ants did survive. If Clement were the only author in whom such

variants survived, it would be very hard to determine what their

significance was. In fact, in the material under investigation,

there are caseswhere Clement seems o be unique, and it thus

becomes difficult to define whether these variants represent ust

Clement himself or traditions shared by others.8

When Clement is not the sole producer of such variants, that

is, when others have similar formulations, we are on more solid

ground and can start speculating about the existenceof common

traditions. It could, of course, still be a coincidence when two

authors have the identical or very similar variations on a biblical

text. The more witnesses here are, however, the less likely it is

that the convergence came about by accident. Michael Mees9

8. Examples of unique variants are:

Mt. 11, 18-19ILk. 7,33-35. «The Son of man came eating and drink-

ing »Clement, Paed. 1132,4; Str. III 52, 4. In St7: II 52, 4 an interest-

ing variant occurs; instead of the Son of man who is perceived as «a

friend of tax collectors and sinners », Clement renders: «the son of

man »... «a friend of tax collectors and a sinner ». This variation is not

found elsewhere. Cf. MEES, Zitate, I, p. 195 ; II, p. 29.

Mt. 7,71 Lk. 9, 11. A widely spread wisdom-saying or sentence of paren-

esis : «ask and it will be given »(not in Justin, but in various gnostic

sources, Irenaeus, and Tertullian). Clement, Str. VI 78, 1 ; 101, 4; VII

73,1; [Paed. 191,3; III 40, 2; Str. 151,4; 11116, 2; III 57,5; IV 5, 3; V

11,1; 16, 6; VIII 1,2]. It is quoted a dozen times completely or partial-

ly by Clement. Three of the quotations show the variant: alT1]aal Kat

TTOlTJaalEVVOTJ81lTl at {jaw (Str. VI 78, 1 ; 101, 4 ; VII 73, 1 reversed

order). Possible influence of In. 14, 13 ? No other parallels for this

reading are known. Cf. Alfred RESCH, Agrapha, auf3ercanonische

Schriftfragmente (TV 30, 3-4), Leipzig 1906, p. 303, logion 14; Jean

RuWET, «Les 'Agrapha' dans les reuvres de Clement d'Alexandrie»,

Biblica 30 (1949), p. 133-160, p. 139; MEES, Zitate, I, p. 195, II, p. 18-19.

Mt. 8, 221 Lk. 9, 60. A saying about the dead burying the dead that Mt.

and Lk. present in different forms. Str. III 25, 3 ; [Paed. III 81, 1 ; St7: IV

155, 5 ; QD 23, 2]. One of the four occurrences in Clement mentions

Philip as the person spoken to. It is clear that Clement follows the order

of Mt. , but neither Mt. nor any other text mentions Philip in this con-

text. In Mt. 8, 21, however, one of the disciples is cited as a speaker.

Could Philip be Clement's interpretation of this? MEES, Zitate, I, p. 195

(extracanonical source), II, p. 22.

9. MEES, Zitate, I, p. 188-203.

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IVE~GENT GOSPEL TRADffiONS IN CLEMENT

assembled over thirty occurrences of variant gospel texts in

Clement that he listed under the heading «AuBerkanonische

Zitate ». This title is not too fortunate, since words like «extra-

canonical» or «apocryphal» reflect a later historical perspec-

tive. They are essentially anachronistic and therefore unhelpful

in dealing with the problems at hand: namely, the variegated

and often confusing text traditions of the first and second cen-

turies. Our attention will not be on all the passages hat Mees

selected, an impli>ssibleask in this time frame, but on those pas-

sages hat show ~ relationship with traditions in Rome a genera-

tion before Clement, as reflected in the writings of Justin

Martyr.

Discussion f the material.

1. Mt. 5, 16. A saying, «Let your light shine so before men, that

they may see your good works... », found only in Matthew. Justin,

Apol. I 16,2. Clement, Str. III 36, 4; IV 171, 2-3; [Exc. 3, 1 *; 41,

3*]. Origen, IoCom. II 1, 5 ; Mart. 18. Tertullian, Cult. II 13,1 ; Idol.

15, 1. Epistula Titi PL Suppl. II 1532, De Bruyne). Eusebius,

PsCom. XXVIII PG 23, 253).

All witnesses have the saying in a compressed form: «Let your

good works shine before men).» In Justin the context involves

humility and being free from anger. Clement and Tertullian offer

the most aphoristic versions. In Clement the saying is ascribed to

the Lord only in Exc. 3,1*; 41, 3* does Clement render the full

text of Mt., but those are the words of Theodotus). The context of

Str. III 36,.4 offers more sayings from the Sermon on the Mount and

a saying on pederasty; the following passage has O. T. precepts.

Since a wide variety of authors have the compressed rendering of

the saying, an inqependent tradition, presumably based on the text

of Mt. can be inferred.

See BELLINZONI,Sayings,p. 94; MEEs, Zitate, I, p. 190; II, p. 6/7 ;

MAssAux, Influence, p. 482-484 ; KOHLER, Rezeption, p. 180-181

 his suggestion that Justin is the author of this tradition is unten-

able ).

2. Mt. 5,28. A saying on lust, «whoever ooks at a woman ustful-

ly... », found only in Matthew Mt. 5, 27-28). Justin, Apol. I 15, 1.

Clement,Paed.11133,2; Sir. 1161,3; III 8, 4; 94,3 ; IV 114,2; VII

82,3; [passim].Qrigen,Princ. 1111,6; Cels.11144; oCom. XX 23

EzCat. PC 13,7,85).Cyril of Jerusalem,Catech.XIII 5. Apostolic

Constitutions 1. For a full listing, see MEES,Parallelstellen, . 97-

109).

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A. VAN DEN HOEK

Justin, who starts his section on chastity with this saying, uses the

compound instead of the simple verb [3AElTElVnd inserts a condi-

tional clause: ()so iv Ejl[3>-E /JI:1ersus lTaS- () [3AElTWVn Mt. (see for

the former also: syr. cur, sin, Diat., e/ a, ne, pers., Ps-Clementine

Recognitiones, lat., Origen partim). The cases have been revised;

accusative (YVValKU)changes to dative (YVVULKl) because of the

compound; traces of this also turn up in Clement, Origen, and

Cyril, but Clement and Origen have both versions) and accusative

(UUTllv) s replaced by genitive (uuTfjs-) (the latter may represent

better Greek; again both versions appear in Origen). Origen's

changes are quite comparable to Justin's, but some of them also

appear in Clement. They are versions of the Matthean saying, with

alterations and, at times, improvements of the Greek. Clement

abbreviates severely, almost aphoristically, and treats it as Scripture

(not as a saying of the Lord), connecting it with voluntary and invol-

untary acts; in Str. III 8, 4, he gives it as an example of the Gospel in

connection with the Law (the link with Exodus exists already in Mt.

itself). There is no reason to believe that Clement, Origen, or the

others used Justin. Therefore, these variations reflect an indepen-

dent tradition closely linked to Mt.

See BELLINZONI,Sayings, p. 57ft; MEES, Zitate, II, p. 8/9 (but in

St : IV 114, 2, () [3AEljJUS-s the text of L, () Ejl[3>-EljJUS-s a conjecture

of Sylburg ); MEES, Parallelstellen, p. 97-109; KOESTER,Gospels,

p. 362 (catechetical collection derived from Mt.).

3. Mt. 5, 29-30/Mt. 18, 8-9/ Mk. 9, 43-48. A saying about the

offending eye: «if your right eye gives you offence...» Justin,Apol.

I 15,2. Clement,Paed. II 70,1 ; QD 24, 2 ; in Ps-CaesariusPG 38,

1168,21-24).Theodoret, HistEccl. II 31,12-13.Cf. GTh. 22, I 2, 37,

31-35.

For the context in Justin, seeprevious entry. Justin offers a har-

monizationof the texts of Matthew and Mark. Clement,who identi-

fies the words as a saying,uses t in the context of restraint from

desire. He harmonizes n a way that is similar but not identical to

Justin. QD showsa sequentialcitation from and commentaryon the

Gospelof Mark (Mk. 10,17-31,beginning n QD 4 and continuing

through QD 26). Throughout hese passages, lementaddsharmo-

nizations of Mt. and Lk. from the Sermon on the Mount and

Sermonon the Plain (QD 17-19;22; 24; 26; 33; 36).

See MASSAux, nfluence,p. 467-468; BELLINZONI,ayings, . 87-

88; 96-97 Justin or his sourceharmonizedMt. 5,29 and Mk. 9,47,

and perhapsMt. 18, 9) ; MEES,Zitate, I, p. 191 II, p. 9; KOHLER,

Rezeption, . 180-181 Massauxand Kohler defend Justin'sdepen-

dence on Mt., although Kohler does not exclude he possibility of

anothersource).

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IVE~GENT GOSPEL TRADITIONS IN CLEMENT

4. Mt. 5, 34-37Ias. 5, 12. A saying about swearing: «Let the yes

that you saybe yes...» Justin,Apol. I 16,5. Clement,Sf . V 99,1 ;

VII 50, 5 [Paed.11103,2]. Eusebius,DemEv.1113,103 PsCom.14,

4 (PG 23, 152). Ps-Clementine, Hom. 3, 55; 19, 2. Cyril of

Alexandria, Ador: VI. Gregory of Nyssa,CantHom.13. Epiphanius,

AdvHaer: XIX 6, 21.

Justin has elements rom Mt. and as. combined. Bellinzoni con-

cludes that a paranetic saying about swearing existed that was

based on Mt. 5, 34-37and was harmonized either with las. 5, 12 or

with a parenetic teaching ying behind it. Koester notes that lames

preserved an earlier form of the saying than Mt. Clement, whose

context s about ying and swearing,offers only the shorter formu-

la seen n las. (see also Eusebius) Clement regards t as a saying

of the Lord. He has no direct link to Mt., unlike Justin who has a

Matthean sequence. It is hard to decide whether the saying in

Justin is based on a tradition that precedes Mt. (suggested by

Koester) or on a harmonization of Mt. and a catechetical radition

(Bellinzoni).

See BELLINZONI,Sayings, p. 64-67; KOESTER,Gospels, p.

74/75.363; MEES,Zitate, , p. 191 II, p. 10.

5. Mt. 5, 45/ Lk. 6, 36. A saying about love for one s enemies

and about God c;:ausing he sun to rise over both evil and good

people. Justin, D,ial. 96,3; Apol. I 15, 13. Clement, Protr. 114,3 ;

Paed. 172,2-3; 88, 2; Str. V 18, 7; VI 29, 2; VII 85, 2; [Str. IV

95, 1]. Ps-Athanasius, Quaest. ad Ant. 89 (PC 28, 635). Ps-

Macarius, Horn. 19, 2 (PC XXXIV 644, 836). Ps-Clementine,

Horn. III 57. Epiphanius, AdvHaer. 33,10,5; 66, 22, 4. Hilarius,

Tract in Ps. 118, VIII 18. Augustine, Contra Adam. VII 1. 3*

(Manichaeans).

In Justin the saying presents itself twice in harmonization with

Lc. 6, 36 as it does in the Ps-Clementine homilies, Epiphanius

and the Latin writers. In Clement there is no clear harmoniza-

tion, unless one qonsiders TOV 1TaTEpa~L~OU~EVOS-Protr. 114,4)

a free rendering bf the Lukan phrase Ka6ws-0 1TaTllP u~wv. The

word ~L~llTal is tllso found in the Apost. Canst. II 14 (the words

~L~Eo~aL or ~L~l}TllS-have a Pauline flavor). On five occasions,

Clement replaces avaTEAAELwith E1TLAa~1TEL.ariants involve

over whom the s1iIn ises (Mt. «over evil and good persons » ; oth-

ers follow Mt. ot reverse the order; Justin: «over sinful, good

and evil» ; again on five occasions, Clement renders it as «over

all» (see also Apost. Canst. VI 1) ; on two occasions, «over just

and unjust », thds telescoping the last section of the Matthean

saying.

See BELLINZONI,Sayings, p. 9-14; MEES, Zitate, I, p. 191; II, p.

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11/12; KOESTER, ospels, . 375 (clusterof sayings n Justin, Apol.

115,10-17with catechetical haracter).

6. Mt. 6,19-21/ Lk 12, 33-34. A saying on treasures in heaven that

appears in different forms in Mt. and Lk. GTh 76b, cf. GTh 21.

Justin, Apol. I 15, 11. Clement, Protl: X 93, 3 ; 105, 3; Paed. III 34,

3; Stl: III 56, 2; 86, 3* ; QD 13, 3; 13, 7 [SrI: IV 33, 4]. Origen,

JerHom. 16, 4. Basil, IsCom. 2, 7 (PG 30, 252B). (For a more com-

plete listing, see MEES, Parallelstellen, p. 133-141)

Justin remains close to the Matthean saying, but with correc-

tions of the Greek; no doubling of 8Tluaupt(TlTE removing iI~lV;

A1JUT1')Snstead of KAErrTTlS ;he plural EV TOlS oupavolS .His con-

text deals with giving to the poor. Clement is related to Mt. but,

except for Stl: IV 33, 4 and QD 13, 3, more loosely than Justin is.

At times he regards it as saying of the Lord, and he uses it in a

variety of contexts. His language is often metaphorical, and at

other times down to earth. He defends wealth, saying it provides

the means to give to the poor (a Republican avant la lettre). Some

of Justin's « improvements» of the Greek can also be found in

Clement, but worked out in a different way. Thus Justin and

Clement seem in some way related, yet do not show interdepen-

dence. An interesting parallel exists between Paed. III 34, 3 and

GTh. 76b. A wide variety of authors share variants of this saying,

see MEES, Parallelstellen, p. 133-141 (a short, medium and long

form of the saying are distinguished).

See BELLINZONI,Sayings, p. 61-62; MEES, Zitate, I, p. 192; II, p.

15; KOESTER,Gospels,p. 145 (lists the saying as part of the synoptic

saying source Q with parallels in the GTh under « rules of the com-

munity » .

7. Mt. 6, 21/ Lk. 12, 34. See also the previous entry. «For where

your treasure is, there your heart will also be. » Justin, Apol. I 15,

16. Clement, Sir. IV 33, 5; VII 77, 6; QD 17, 1. Ps-Macarius, Horn.

43,3 (PG 34, 773A). Gospel of Mary (Pap. Ber. 8502, Till, p. 69, 15).

Justin leaves out the second verb of the saying and uses vovS'

instead of Kap8ia. Various authors including Clement show this vari-

ation. In Clement the order of 9flaaupOS' nd VOlls-s reversed twice

(as in GM and Ps-Macarius). Justin has an extension of VOlls-o VOlls-

TOV av8pwlTou as Clement in QD 17, 1). The dependence of these

authors on a common tradition seems clear. BeUinzoni states that it

is hard to determine whether such a reading existed before Justin or

whether he himself was the author. Because of the diffusion of this

reading and lack of signs of direct dependence on Justin, he is not

likely to have been the originator.

See BELLINZONI,Sayings,p. 92 ; MEES, Zilaie, I, p. 192 ; II, p. 15 ;

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IVE~GENT GOSPELTRADmONS IN CLEMENT

KOESTER,Gospel$',p. 375 (maintaining that Justin derived the say-

ing from a catechetical collection) ; in a separate publication, Mees

lists other forms of the saying that stay close to Mt. and Lk., but that

are varied, abbrfviated or extended; see Michael MEES, «Das

Sprichwort Mt. 6, 21/ Lk. 12, 24 (sic) und seine auBerkanonischen

ParalleleD », in Aug. 14 (1974), p. 67-89; Gilles QUISPEL,«Das

Hebraerevangelium im Gnostischen Evangelium nach Maria »,

VigChr. 11 (1957), p. 139-144.

8. Mt. 6, (32-)33/ Lk. 12, (30-)31. A saying on seeking the king-

dom. Justin, Apol. I 15, 15-16. Clement, Paed. II 103, 5 ; 120, 2; Str.

IV 34, 6 ; Ecl. 12,2. Tertullian, Drat. 6, 1.

Justin's context deals with concern for food and clothing. Justin is

related to Mt., but Bellinzoni finds it hard to determine whether

Justin's source was the pre-synoptic sayings tradition Q, Matthew

itself, or a post-synoptic text based on Mt. Both Justin and Clement

(Paed. II, 120, 2; Stl: IV 34, 6) have ~a

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VAN DEN HOEK

Matthean version, but changes (ElTU'YlVWUKElo E'YVW,everses the

order of Father and Son and leaves out the verb f3oUAllTaloward

the end. The alterations and the reversal also occur in Irenaeus,

Tertullian and the Ps-Clementine Homilies. Clement changes the

verb, but does not have the reversal (contra Mees and Bellinzoni ;

Clement only seems to render the second half of the saying (Mt. 11,

27cd); this was already noticed by Barnard (p. 16 note). Barnard's

conclusion is still valid: «either Clement and many others were

curiously consistent in their 'misquotation' of this verse, or else

there was a type of text fairly widely current from the second to the

fourth century which is not represented in the Mss and versions now

extant.» Fran~ois Bovon points out the polemical context of the

saying in Irenaeus and Tertullian (against Valentinus, Marcion and

other groups) and suggests the possibility of gnostic influence (per-

sonal communication).

See P. M. BARNARD, The Biblical Text of Clement of Alexandria

(Texts and Studies V 5), Cambridge, 1899, p. 16; Leon E. WRIGHT,

Alterations of the Words of Jesus as Quoted in the Literature of the

Second Century, Cambridge (Mass.), 1952, p. 63 (inferring some

kind of documentary authority) ; BELLINZONI, Sayings, p. 26-28;

MEES, Zitate, I, p. 195 ; II, p. 29; KOESTER,Gospels, p. 56 (with bib-

liography and noting that this saying belongs to a group that is dis-

tinctly different from other sayings).

10. Mt. 16, (25-)26/Mc. 8, 36(-37) Lc. 9, (24-)25. A saying about

the conditions of discipleship.« What profit will there be to gain he

(whole) world » Justin, Apol. I 15, 12.2 Clement6, 2. Clement,

Str. IV 34, 4; VI 112,3. Origen, InProv. (PG 17, 209A) ; JoCom.

XIX 15.

Justin s speaking about giving to the poor (seealso under6. and

7.). He harmonizeselements of Mt. and Lk. Clement and Origen

offer similar harmonizations,but none of them are dentical. Origen

comes closest o Justin in this respect. Even the two harmonized

versions within Clement are not the same. In the first passage

Clement's ocus s on poverty and wealth (seeStr. IV 25,1), and the

immediate context providesvarious sayings rom the Sermonon the

Plain alternated with the Sermon on the Mount. In the secondpas-

sage (Str. VI 112, 3), which is closest o Justin's version, Clement

discusseshe Gnostic'sdisposition oward learning (the beginningof

this passage: TL yap TO OEAOSay be an improvement of the

Greek and s identical in 2 Clem.6, 2).

See L. E. Wright, Alterations of the Wordsof Jesusas Quoted n

the Literature of the Second Century,Cambridge (Mass.), 1952,p.

142 (regarding he harmonizationbetweenMt. and Lk. in Origen as

a quotation from memory,an unlikely proposal,since Origen's har-

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IVE~GENT GOSPEL TRADITIONS IN CLEMENT

monization is cl~se to Justin's) ; BELLINZONI, Sayings, p. 89-90 ;

MEES, ZilaIe, II, p. 37 ; KOESTER,Gospels,p. 375 (regarding the say-

ing in Justin as part of a cluster of sayings around a particular theme

and with catechetical character).

11. Mt. 19, 17/Mk. 10, 18/Lk. 18,19. Words of Jesus in his

encounter with the rich man. Justin, Apol. I 16, 7; Dial. 101, 2 ;

Clement, Paed. 172,2; 74,1; SrI: II 114,3* ; 114,6* (Valentinus); V

63, 8; VII 58, 5. Ps-Clementine, Horn. 8, 1, 3; 3, 4. Irenaeus,

AdvHael: 120,2* (Marcos); Epiphanius, Pan. 33,7,5* (Epiph. I

456, 23; Naasenes) ; 42* (Epiph. II 144, 13; Ptolemaeus) ; 69, 27*

(Epiph. 111168,12 ; Marcion).

Mt. «One is there, who is good. » Mk./ Lk. : «No one is good

except the one God (God alone).» Justin, Apol. I 16, 7 : «No one is

good except God alone, who has made all things» (Mk./ Lk. ; the

extension can also be found in a number of mss, see MASSAUX,

Influence, p. 486) ; Dial. 101, 2 : «Why do you call me good? One

there is who is g(>od, my father who is in heaven », (thus starting

from Mk./Lk., moving on to Mt. and adding a relative clause); cf.

Clement, Paed. 172, 2 : «No one is good except my father, who is in

the heavens.» Many ancient texts have this addition, or traces of

the addition, and/or harmonizations. The harmonizations can also

be found in a large number of biblical mss.

See BELLINZONJ,Sayings, p. 19-20.119; MEES, Zitate, I, p. 198, II,

p. 42.43 ; for harmonizations in manuscript traditions, BELLINZONI,

Sayings,p. 19, note 3 and MEES Zitate, II, p. 43.

12. Mt. 22, 37-39/Mk. 12, 30-31/Lk. 10,27. Cf. Deut. 6,5. The

great commandment. Justin, Apol. I 16, 6; Dial. 93, 2. Clement,

Paed. III 88, 1 ; Str. IV 149, 8; QD 27 [passim]. Basil, Reg. Brev.

Tract., 158 (PG 23, 1188-1189). Cyprian, Unit. 15; Fort. 2. Hilary,

Trin. IX 24. Orosi,us,Apol. 31, 4. (For a fuller listing of authors and

mss traditions, see MEES,Zitate II, p. 48).

Justin shows a harmonized version with elements from Mt.,

Mk. and Lk. There may be an underlying Jewish tradition for the

extension KUPlOV TOV 6EOV TOV 1TOlllUaVTaUE in Apol. I 16, 6

(see H. KOSTER,Synoptische Uberlieferung bei den Apostolischen

Viitern, Berlin, 1957, p. 133ff and 170ff in connection with Barn.

19,2 and Did. 1,2; cf. also Apol. 116,7: () 6EOS-, ) 1TOlllUas- Q

1TavTa,and previous entry). In the middle section of the great

commandment there is a wide range of variations both in East

and West (in the prepositions EV/E~ and in the words Kap8(a,

~UXll, luxuS [8U\i'al1lS ], lavola). None of the versions coincide

exactly.

See BELLINZONl,Sayings,p. 39-40; MEES, Zitate, II, p. 47-48.

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13. Lk. 3,22/ Mk. 1, 11/ Mt. 3, 17. The baptism of Christ. Justin,

Dial. 88, 8; 103, 6. Clement, Paed. I 25, 2. (For a listing of manu-

script traditions, see HUCK-LIETZMANNad loco ; of authors, MEEs,

Zitate II, p. 68).

At the end of Jesus baptism (vers 22 end), some mss of Luke

(Cod. D, vet. lat.) insert Ps. 2, 7 : viaS Ilov Et au, EYW mlllEPOV

YEYEVV1)Ka E, while others (Cod. Sin., A, B, W etc.) have a ver-

sion parallel to Mark: au Et 6 viaS IlOV 6 ayalnlTaS , EYW EV

aOl Eu8aK1laa. ustin agrees with Cod. D and vet. lat, and (presum-

ably) attaches this passage to the arrOIlV1)VEullaTa. lement has a

contamination of readings: «You are my beloved son, today I

have begotten you.» Many texts and authors of both East and

West have the quotation of Ps. 2, 7, cf. GHebr., GEb. (through

Epiphanius), Didascalia Apostolorum, Acts of Peter and Paul,

Origen, Methodius, Lactantius, Hilary, Juvencus, Tyconius,

Augustin.

See George ARCHAMBAULT, ustin Dialoque avec Tryphon, 1909,

t. II, p. 78-79 note; MEES, Zitate I, p. 78-79.200; II, p. 68. Fran~ois

BOVON, Das Evangelium nach Lukas (EKK 3,1), Neukirchen-

Zurich, 1989,p. 14 and 181.

14. Lk. 6, 27-28. 32-33/ Mt. 5, 44. 46-47. Love of one s enemies.

Didache 1, 3. Polycarp XII 3. Justin, Apol. I 15, 9. Ps-Clementine,

Horn. 12,32. Clement, Paed. 170,3; III 92, 3 [SrI: II 2, 2; VII 84, 5].

Justin shows a hannonization of Lk. and Mt. and has a rearrange-

ment of materials. Clement and other sources share some hanno-

nizing elements, but they all differ from one another. Belinzoni,

who does not include Clement in his review, does not believe that

all these sources agree in misquoting the gospel text purely by acci-

dent. He prefers the idea that they preserve another reading coming

from a catechetical tradition that could be dependent on the liturgi-

cal praxis of the post-apostolic church.

See H. KOSTER,Synoptische Oberlieferung bei den Apostolischen

Viitern, Berlin, 1957, p. 220ff (in connection with Did. 1, 3);

BELLINZONI,Sayings, p. 71-73.98; MEES, Zitate, I, p. 200-201; II, p.

70.

15. Lk. 6, 29/Mt. 5,40. «To him who strikes you on the cheek,

offer the other also» (see also preceding section). Didache 1, 4.

Justin,Apol. I 16,1. Irenaeus,AdvHaer. IV 13,3. Clement,Protl: X

108,5; Paed. II 92, 3; Stl: IV 61, 2; 77, 3; QD 18,4. Aphraates,

Horn. 9,4. (For a fuller listing, seeMEES,Zitate, I, p. 70).

Justin s passage s about forbearing, serving and being without

anger.He or his sourceare basedon Luke and harmonize elements

from Mt. Clement also harmonizes,and the «corrections» of the

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Greek noticed by Bellinzoni all occur in Clement, although in dif-

ferent ways.

See BELLINZONI,Sayings,p. 71-73.98; MEES, Zitate, I, p. 200-201;II,

p. 70.

16. Lk. 6, 36. Cf. Mt. 5, 45. 48. Saying on love for one s enemies:

«Be merciful as your father is merciful. » Justin, Apol. I 15, 13 ;

Dial. 96, 3. Clement, Str. II 100, 4; [Paed. I 72, 2]. Ps-Clementine,

Hom. 11157. Ps-Athanasius, Quaest. ad Ant. 89. Ps-Macarius, Hom.

19,2; Cust. Cord. 13. Epiphanius, AdvHaer. 33, 10,5; 66, 22, 4.

Hilary, Tract. in Ps 118, VIII, 18 (PL 9, 559). Augustine, Contra

Adimantum* VIII. 3 (PL 42, 137.138).

Most authors harmonize Lk. 6,36 with Mt. 5, 45b (see Justin, Ps-

Clementine Homilies, Epiphanius and in the Western tradition,

Hilary and Augustine, but not Clement, Athanasius, and Macarius ;

see also under Mt. 5, 45). In Apol. I 15, 13, Justin deals with giving

to the needy without seeking glory. His most striking divergence

from the Lukan text is the addition to OlKTLp~OVESnamely YLVEu8E

8E XPTlUTOt Kat OlKTLp~OVES cf. Lk. 6, 35, where XPT]uT6Ss

used). In different ways this «doubling» occurs in .many other

authors. Clement, who attributes the saying to the Lord, has:

 YLVEU8E~~OVES- Kat OlKTLp~OVES .he Ps-Clementine Homelies :

a Ya60t Kal OlKTLp~OVES ;s-Athanasius : OlKTLp~OVESat a Ya60(;

Ps-Macarius : a Ya60t Kat XP1lC1TO(.ll the authors extend 1Tanlp o

1TaTi]p oupaVlOS (or EV TO1S oupavolS ),pater coelestis (qui est in

coelis) ; this may indicate a harmonization with Mt. 5, 48; it also

occurs in some mss of the Gospel of Luke (see BELLINZONI,

Sayings,p. 9, note 4).

See BELLINZONI,Sayings, p. 9-13.97; MEES, Zitate, I, p. 202; II, p.

71.

17. Lk. 12, 48. The parable of the servant s wages. «Everyone, to

whom much is given... », found only in Luke. Justin, Apol. 117,4.

Irenaeus, AdvHaer. IV 27, 2. Clement, Str. 11147,4. Apostolic

Constitutions 1118. Epiphanius, Ancoratus 26, 8.

Justin deals with this saying in a section on the coming judge-

ment. His version is presumably related to the saying in Luke but is

severely abbreviated. In that respect, Clement is comparable to

Justin, but he stays closer to the text in Lk., with 1:.86611CI.) for

E8wKEV Just., cf. Codex D l8WKQV). For other short versions varying

the quantity, see Irenaeus, Apostolic Constitutions, and Epiphanius

(TTOAU-TTOAUk., TToAu-TTAEOVodex D, TTOAU-TTEPLcrcr6TEpovpostolic

Constitutions, TTEPLcrcr6TEPOV-TTEPLcrcr6TEPOVpiphanius, plurimum-

plurimum Irenaeus, TTMOV Justin, TTAELOVlement).

See BELLINZONI, Sayings, p. 73-75; MEES, Zitate, I, p. 202 ; II, p. 81.

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18. An eschatological saying not found in the synoptic gospels.

Ct. Ez. 33, 20 ; 18, 30 ; 7, 8. Justin, Dialogue 47, 5. Clement, QD 40,

1-2. Cyprian, Mort. 17. Hippolytus, Univ. (LAGARDE,p. 73, 4. 5). Ps-

Athanasius, Quaest. ad Ant. 36. (For a full listing, see A. RESCH,

Agrapha [TV 30, 3-4], Leipzig 1906,p. 102 ; 322-325).

Resch lists Justin and nineteen other sources with this saying.

Justin renders: «In whatever (l:.v olso av) I catch you (KaTaAa[3

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IVE~GENT GOSPELTRADmONS IN CLEMENT

bushesand underbrush that keep the visitor tangled in minutiae.

So it is with some trepidation that an attempt is made to search

for common denominators. Tentative observations rather than

definitive conclusions will be offered.

Thirty-plus go$pelquotations in Clement are cited by Mees as

« uncanonical» ; ~nour terms we would prefer to speak of variant

readings. Seventeenof these variants (about half) share one or

more elements with variant gospel quotations in Justin. Yet, as it

turns out, Justin ,and Clement are hardly ever the only players in

this game. Every time that the two authors have something in

common, a third , a fourth, or many more also turn up with some

part of the variant. At times, all differ from each other, and the

only common ground seems o be that they all modify the same

gospel ext. In other words, the ways in which the modifications

were made are different, while the reasons for the changes may

have been the same.

The variants lire (almost) all designated as quotations, and

(almost) all involve sayingsof the Lord. In Justin a large number

of these sayings appear conveniently in one area, namely in his

first Apology, chapters 15 through 17. In his preceding para-

graph, Justin had explained that it would be beneficial to present

the emperor with some of the teachings of Christ himself. He

then sets forth words that exemplify the Christian way of life, an

ethical code wjth words close to Matthew's Sermon on the

Mount, or Luke1sSermon on the Plain, or harmonizations of the

two. He arrang~s hese sayings n groups as Greek anthologists

would arrange ,them, namely according to topiCS.l0Thus he

groups sayings on chastity, on love for one's neighbors, on love

for one's ennemies, on giving to the poor, on being free from

anger, on taking oaths, and so forth.

In Clement as well, most of the variant borrowings are speci-

fied as sayings of the Lord, sometimes simply as words from

scripture. In th~t respect Clement differs from Justin, since for

Justin only the words from the aT were regarded as scripture.

Another difference is that the variants in Clement do not occur

in one section, but are dispersed over almost all his writings. Yet

Clement also clusters sayings on moral behaviour somewhat as

Justin does, and these clusters likewise contain sequences rom

10. See Robert M. GRANT, Greek Apologists of the Second Century,

Philadelphia, 1988,p. 65.

11. There are thr,ee main sections in Clement's work where this hap-

pens: Str: II 26ffi(26; 27; 31 ; 33 ; 36; 46; 47; 54; 56; 57) ; SIr. IV 25ff

(26; 27; 31 ; 33; :116; 6; 47; 54; 56; 57); QD 16ft (16-19; 22; 24; 26;

33 ; 36).

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the Sermon on the Mount or the Sermon on the Plain, or harmo-

nizations of the two.l1 Clement, in fact, displays an inclination to

preserve ogia and shows a certain reverence for them, whatever

their source may be. His borrowings from the letter of Clement

of Rome to the Corinthians contain several suchgroups of logia.

The Gospel of the Egyptians, which is primarily known through

Clement s quotations, contains logia exclusively. Other sources,

such as the Gospel of the Hebrews, Traditions of Matthias, and

some not-further-specified Gospel traditions, are all quoted by

Clement becauseof the sayings they contain,12 t is intriguing to

see that two-thirds of the material that Justin and Clement share

is related to the Sermon on the Mount and (to a lesser degree)

to the Sermon on the Plain. In both authors, this material is var-

ied, abbreviated, or harmonized. The harmonizations usually

involve Matthew and Luke, and less often, Matthew and Mark.

There are, of course, harmonizations in Justin that are not paral-

leled in Clement, and vice versa there are many harmonized

gospel texts in Clement that can not be found in Justin. The

focus here is on passageswhere divergent traditions and harmo-

nizations in both authors coincide.

Scholars of early saying raditions have questioned what rela-

tionship sayings such as in Justin and (especially) in earlier

authors have to the synoptic gospels, n particular to the gospel

of Matthew. In a nutshell and in overly simplified form, the

question is whether the sayings in these authors reflect direct

dependence on but free usage of the synoptic gospels, or

whether instead they reflect pre-synoptic collections, as elabo-

rated in various oral and (ultimately) literary traditions. Such

(hypothetical) collections would thus not only have been used

by the gospel composers hemselvesbut would have also contin-

ued to develop and lead an independent existence.

Arthur Bellinzoni gave a well balanced assessment f the situ-

ation in Justin, relying primarily on the synoptic solution but

occasionally having recourse to the pre-synoptic hypothesis.

Primarily «Justin used written sources which harmonized paral-

lel material from Matthew and Luke (and possibly Mark), and

which conflated related material from different parts of a single

gospel (either Matthew or Luke). »13n order to explain this phe-

nomenon, Bellinzoni postulates the use of a written catechismas

Justin s source, possibly made by Justin or his pupils in the cate-

chetical school in Rome in the mid-secondcentury.

12. See VANDENHOEK,art. cit. (supra note 5), p. 100,104-105.

13. BELLINZONI,Sayings, p. 141-142 A. J. BELLINZONI,«Gospel of

Matthew» (supra note 1), p. 240.

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A review of variant sayings n Clement indicates that the same

mechanisms,namely harmonizations of various gospels and con-

flations of one gospel can be observed, and, as was indicated

before, sayings from the Sermon on the Mount played a promi-

nent role in these materials. The suggestion that this kind of

material would have been used in a catechetical situation is quite

likely because here is other evidence to support such an idea.14

For example, the Didache,15whose title places the work in an

immediate catechetical context, has a section in which guidelines

are given for a Christian way of life and conduct.16This section

contains sayings characterized as «words of the Lord », similar

to some of the sayings n the Sermon on the Mount or the Sermon

on the Plain. Another document with catechetical elements is

the Letter of Clement to the Corinthians, which has a paragraph

containing «words of the Lord Jesus» and similarly has reminis-

cencies of the Sermon on the Mount or the Sermon on the

Plain; in this case, he sayings do not seem o be dependent on

the gospel texts as we know them. Helmut Koester attributes

this section of 1 Clement o a local oral tradition.17

Although material of the late first century obviously differs

from the works of Justin or Clement of Alexandria, it is striking

to see that early materials such as those in 1 Clement continued

to be used in close connection with catechetical instruction. A

similar observation can be made with another teaching: namely,

that of the Two Ways, which was a central issue for some of the

«Apostolic Fathers» and still remained an important issue in

Alexandrian teaching of later times}8

We do not know much about the details of catechetical

14. For the cultic and didactic background of some of the material in

the Sermon on the Mount itself, see Hans Dieter BETZ, Essayson the

Sermon of the Mount, Philadelphia, 1982,p. 51, 57 ; W. D. DAVIES,The

Settings of the Sermon on the Mount, Atlanta, 1989,p. 460-461.

15. The first words of the work, 8LBaxl ]KUPLOU,esemble Justin s notion

of 8L8a Y~aTa OUXPLUTOUsed in Apol. I 14,4 before his exposition of

sayings.

16. Didache I 3 -II 1. H. KOESTER, ynoptische Oberlieferung (supra

note 1), p. 239-241,argues that the sayings were taken from a saying

collection that existed in parallel with the synoptic gospels. Clayton N.

JEFFORD, he Sayings of Jesus in the Teaching of the Twelve Apostles,

(Suppl. to VigChr. 9), Leiden, 1989,p. 38-53, hinks that the section is

dependent upon synoptic texts that are derived from Q.

17. H. KOSTER, ynoptische Oberlieferung (supra note 1), p. 16.

18. Clement, Str. II 68,1 * ; IV 5, 3 ; 43, 1 ; 138,4 ; VI 2, 3 ; VII 93, 3 ; QD

26,8. Origen, CCels. 6, 16 ; ExHom. 5, 3 ; IerHom. 4, 3 ; 14, 16; 20,6. 7 ;

10Com. 6,103; 10,311; Mart. 31; 42; MtCom. 12,2; 14,1 ; 15,20; vari-

ous catenae.

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instruction in the days of Justin or Clement: for example, how it

was done, how long it took, how initial instruction related to

baptism, and other such questions.19 ustin himself is one of the

first to provide some information about rituals in the church. In

the Apology he writes that it was common practice to read the

«Memoirs of the Apostles» (aTToflV1lfloVEUflUTUhat contained

words of the Lord) together with the writings of the prophets

«

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nation, the rela~ionship between Justin and Clement remains

rather fuzzy and puzzling. The relationship does not seem o be

very direct. Similar things are going on, but not the same. Most

of the common ground consists of harmonizations of the same

sayings, but the harmonizations themselves differ. Justin and

Clement both c(>ndensesayings, and they do it along similar

lines, but again the lines are not identical. In some cases,Justin

stays closer to the Matthean text than Clement, and in others

(but only rarely) Clement moves closer to Matthew or Luke

than Justin. Wh~n the Greek language of a gospel text is so to

speak « improvtd» in Justin, the same words seem to be

« improved» in Clement (or others) but in different ways. They

are curiously consistent in what they change, but strangely

inconsistent n how they change t.

Any effort to project the similarities into the realm of a liter-

ary dependence all short of the requirements normally and ust-

ly required to establish such a relationship. It seems ikely that

the problem has to be solved in a different way. Something sure-

ly lay behind the similarities just discussed,but this « something»

does not seem o have been a single literary work on which these

various authors drew directly. The common element responsible

for the similar variants was evidently rather complex: it was

probably a mode.llying well behind the immediate sources.This

model had branched out, and its diversification and elaboration

moved along paths that were less formal and academic han they

were communal and oral. Since it is likely that the connecting

link between Justin and Clement was the catechetical realm, it

becomes clear th,at he catechetical tradition must have had this

oral, more flexible character. ndeed, it seems ikely that this tra-

dition would have had the non-literary component that would

account for the lack of exact correspondences n the parallel pas-

sages n Justin, Clement, and others.

In other words, church readings or instructional material

based on saying,collections apparently were widely diffused

throughout the Christian world. Similarities among them seem

so great that one can speak of a model behind them, but on the

other hand, the differences in the passages nder discussion ndi-

cate that the model was used with some flexibility.

Harmonizations Of synoptic material must also have been avail-

able for catechetical or liturgical use, and again these harmo-

nizations could be imitated, but also freely used and changed.

The mixture of similarities and differences in the variant materi-

al in Justin and tlement could well reflect differences in local

church traditions, in Rome and Alexandria. The common themes

in the different localities indicate that these traditions were orig-

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inally related but their common source or model is definitively

lost in the mists of time. The appearanceof these variant gospel

traditions in writers centuries apart indicates that the tradition

of liturgy and instruction had great longevity as well as geo-

graphical articulation. Thus some elements of the tradition could

continue to pop up at much later times as well as in unexpected

places}5

25. Many hanksgo to the «StichtingAanpakken» n the Netherlands

for its generous rant and to John Herrmannand Fran~is Bovon or

their constructiveemarksabout his article.