What are the books of 1 and 2 Clement?

Answer

Clement of Rome was a first-century Christian convert who became a prominent figure in the early church. He is renowned as the initial bishop of Rome and for composing 1 Clement, a non-canonical epistle to the church in Corinth. Another letter of questionable authenticity has also been attributed to him. It is plausible that Clement was the same individual mentioned by the apostle Paul in Philippians 4:3. Clement had personal connections with the apostle Peter and quite likely with Paul and John.

Written around AD 95, First Clement was directed to the Corinthian church. Those familiar with the apostle Paul’s correspondence to the Corinthian church, namely 1 Corinthians and 2 Corinthians, will recall a congregation struggling with internal conflicts, corruption, pride, worldly behavior, false teachings, and turmoil. With a blend of firmness and paternal affection, the apostle Paul endeavored to restore the spiritual well-being of the Corinthian church.

First Clement discloses that despite an initial period of prosperity for the Corinthian church (1 Clement 1—2), the believers in Corinth regressed to their former corrupt and worldly conduct following Paul’s passing (1 Clement 3). This regression prompted Clement to write a corrective letter to the Corinthian believers, which is now known as 1 Clement.

In his epistle, Clement strongly admonished those believers who were nurturing feelings of envy and pride. These vices fueled discord and disunity, leading to the spiritual downfall of many. Clement emphasized to the believers that genuine humility was the only remedy for eradicating envy and pride (1 Clement 56:1). This timeless truth underscores that meekness and humility are the most effective antidotes for congregations tainted by pride and plagued by selfish ambitions.

First Clement references Peter (1 Clement 5:4), Paul (1 Clement 5:5-7;47:1), and the early Christian martyrs who sacrificed their lives for the cause of Jesus Christ (1 Clement 6:1-2). During Clement’s era, Rome’s animosity toward Christianity was fierce. Many believers gave up their lives for the sake of the gospel. Clement urged believers to stand firm in the face of persecution, as the rewards in the afterlife far surpass this earthly life.

Remaining faithful to the apostolic teachings, Clement reaffirmed the doctrine of justification by faith apart from works. This foundational doctrine distinguishes Christianity from the various religions, cults, and isms of the world, as the Bible clearly states, “the just shall live by his faith” (Habakkuk 2:4;NKJV;cf: Ephesians 2:8-9;Galatians 3:11;Romans 1:17). Good works are a visible expression of inner faith, but no matter how significant, they cannot save lost sinners. First Clement remains steadfast in upholding this essential teaching.

Clement emphasizes to his audience the importance of focusing on the Lord Jesus Christ (1 Clement 36:1-2). They are soldiers for Christ, and their fellow believers are spiritual siblings. Church leaders who faithfully serve according to their spiritual gifts are appointed by God (1 Clement 42). Clement reproached the church for unjustly removing some righteous elders from their leadership positions (1 Clement 44). He cautioned that mistreating these faithful servants was “no small sin” 1 Clement 44:4, Hoole, trans:.

While 1 Clement contains a wealth of truth and wisdom, Clement seemingly believed in the legendary phoenix, a mythical winged creature that rose from its own ashes (1 Clement 25:1—26:1)). The mention of this immortal bird from Greek mythology is evidence that 1 Clement was correctly considered not part of the canon of Scripture.

Although 1 Clement is not included in the New Testament, the book was widely distributed among the early churches. Despite its imperfections, 1 Clement is deserving of at least a cursory read by believers today. The book is elegantly written, contains extensive references to numerous Old and New Testament passages, and provides timeless wisdom for maintaining the church’s doctrinal integrity, moral purity, personal edification, and, above all, focus on our Lord Jesus Christ.

Regarding the work known as 2 Clement, it is not precisely a letter; rather, it is a homily, as indicated in 2 Clement 19:1, where the author mentions that he has “read” the material to his audience. The identity of the sermon’s author remains unknown, although it is widely accepted that it was not authored by Clement. Prominent church figures such as Irenaeus, Clement of Alexandria, and Origen only acknowledged one Epistle of Clement, not two. The unidentified author of 2 Clement has been suggested to be Soter, a bishop of Rome in the second century; an anonymous Christian in Corinth; or a preacher in Alexandria, Egypt. It was likely composed around AD 150.

Notably, 2 Clement cites Jesus’ words in Luke 5:32 and refers to what Jesus said as “Scripture” 2 Clement 2:4. Evidently, there existed a written record of Christ’s teachings in the mid-first century, and these teachings were being regarded as authoritative Scripture by the churches.

Second Clement emphasizes the importance of good deeds in the church: “So then, brethren, let us confess Him in our works, by loving one another, by not committing adultery nor speaking evil one against another nor envying, but being temperate, merciful, kindly. And we ought to have fellow-feeling one with another and not to be covetous. By these works let us confess Him, and not by the contrary” 2 Clement 4:3, Hoole, trans:. However, 2 Clement goes beyond the teachings of the Bible, even stating that “fasting is better than prayer, but almsgiving

“Better than both” and “almsgiving lifteth off the burden of sin” (2 Clement 16:4, Hoole, trans.). Such teachings are not in line with biblical principles.

Second Clement was not authored by Clement. It holds historical significance as a post-apostolic sermon, but lacks substantial spiritual value.