The epistles of Clement.

Counted among the apostolic fathers.

Attributed author(s).
Clement.

Text(s) available.
On site:

Useful links.
1 Clement and 2 Clement at Early Christian Writings.
1 and 2 Clement in the Catholic Encyclopedia.
The Use of Material Deriving from the Synoptic Gospels in 1 Clement (John Takach, Mortal Resurrection).

Measure for measure (1 Clement 13.2).

There is one epistle and one homily, also (a bit strangely) called an epistle, attributed to the very early church father Clement of Rome. These texts are reckoned among the apostolic fathers.

Both epistles may preserve anonymous quotations of the lost book of Eldad and Modad.

Hegesippus.
Dionysius of Corinth.
Irenaeus.
Clement of Alexandria.
Origen.
Eusebius.
The Apostolic Constitutions.
Jerome.
Manuscripts.

Hegesippus.

Eusebius, History of the Church 4.22.1-2, writing about Hegesippus:

Ο μεν ουν Ηγησιππος εν πεντε τοις εις ημας ελθουσιν υπομνημασιν της ιδιας γνωμης πληρεστατην μνημην καταλελοιπεν· εν οις δηλοι ως πλειστοις επισκοποις συμμιξειεν αποδημιαν στειλαμενος μεχρι Ρωμης, και ως οτι την αυτην παρα παντων παρειληφεν διδασκαλιαν. ακουσαι γε τοι παρεστιν μετα τινα περι της Κλημεντος προς Κορινθιους επιστολης αυτω ειρημενα επιλεγοντος ταυτα·

Hegesippus in the five books of memoirs which have come down to us has left a most complete record of his own views. In them he states that on a journey to Rome he met a great many bishops, and that he received the same doctrine from all. It is fitting to hear what he says after making some remarks about the epistle of Clement to the Corinthians.

Και επεμενεν η εκκλησια η Κορινθιων εν τω ορθω λογω, μεχρι Πριμου επισκοπευοντος εν Κορινθω οις συνεμιξα πλεων εις Ρωμην, και συνδιετριψα τοις Κορινθιοις ημερας ικανας εν αις συνανεπαημεν τω ορθω λογω.

His words are as follows: And the church of Corinth continued in the true faith until Primus was bishop in Corinth. I conversed with them on my way to Rome, and abode with the Corinthians many days, during which we were mutually refreshed in the true doctrine.

Dionysius of Corinth.

Eusebius, History of the Church 4.23.9-12, on Dionysius of Corinth:

Ετι του Διονυσιου και προς Ρωμαιους επιστολη φερεται επισκοπω τω τοτε Σωτηρι προσφωνουσα· εξ ης ουδεν οιον το και παραθεσθαι λεξεις δι ων το μεχρι του καθ ημας διωγμου φυλαχθεν Ρωμαιων εθος αποδεχομενος ταυτα γραφει·

There is extant also another epistle written by Dionysius to the Romans and addressed to Soter, who was bishop at that time. We cannot do better than to subjoin some passages from this epistle, in which he commends the practice of the Romans which has been retained down to the persecution in our own days; his words are as follows:

Εξ αρχης γαρ υμιν εθος εστιν τουτο, παντας μεν αδελφους ποικιλως ευεργετειν εκκλησιαις τε πολλαις ταις κατα πασαν πολιν εφοδια πεμπειν, ωδε μεν την των δεομενων πενιαν αναψυχοντας, εν μεταλλοις δε αδελφοις υπαρχουσιν επιχορηγουντας δι ων πεμπετε αρχηθεν εφοδιων πατροπαραδοτον εθος Ρωμαιων Ρωμαιοι φυλαττοντες, ο ου μονον διατετηρηκεν ο μακαριος υμων επισκοπος Σωτηρ, αλλα και ηυξηκεν, επιχορηγων μεν την διαπεμπομενην δαψιλειαν την εις τους αγιους, λογοις δε μακαριοις τους ανιοντας αδελφους, ως τεκνα πατηρ φιλοστοργος, παρακαλων.

For from the beginning it has been your practice to do good to all the brethren in various ways, and to send contributions to many churches in every city. Thus relieving the want of the needy, and making provision for the brethren in the mines by the gifts which you have sent from the beginning, you Romans keep up the hereditary customs of the Romans, which your blessed bishop Soter has not only maintained, but also added to, furnishing an abundance of supplies to the saints, and encouraging the brethren from abroad with blessed words, as a loving father his children.

Εν αυτη δε ταυτη και της Κλημεντος προς Κορινθιους μεμνηται επιστολης, δηλων ανεκαθεν εξ αρχαιου εθους επι της εκκλησιας την αναγνωσιν αυτης ποεισθαι· λεγει γουν· Την σημερον ουν κυριακην αγιαν ημεραν διηγαγομεν, εν η ανεγνωμεν υμων την επιστολην, ην εξομεν αει ποτε αναγινωσκοντες νουθετεισθαι, ως και την προτεραν ημιν δια Κλημεντος γραφεισαν.

In this same epistle he makes mention also of the epistle of Clement to the Corinthians, showing that it had been the custom from the beginning to read it in the church. His words are as follows: Today we have passed the holy day of the Lord, in which we have read your epistle. From it, whenever we read it, we shall always be able to draw advice, as also from the former epistle, which was written to us through Clement.

Ετι δ ο αυτος και περι των ιδιων επιστολων ως ραδιουργηθεισων ταυτα φησιν· Επιστολας γαρ αδελφων αξιωσαντων με γραψαι εγραψα. και ταυτας οι του διαβολου αποστολοι ζιζανιων γεγεμικαν, α μεν εξαιρουντες, α δε προστιθεντες, οις το ουαι κειται. ου θαυμαστον αρα ει και των κυριακων ραδιουργησαι τινες επιβεβληνται γραφων, οποτε και ταις ου τοιαυταις επιβεβουλευκασιν.

The same writer also speaks as follows concerning his own epistles, alleging that they had been mutilated: As the brethren desired me to write epistles, I wrote. And these epistles the apostles of the devil have filled with tares, cutting out some things and adding others. For them a woe is reserved. It is, therefore, not to be wondered at if some have attempted to adulterate the writings of the Lord also, since they have formed designs even against writings which are of less account.

Irenaeus.

Irenaeus, Against Heresies 3.3.2-3 (Greek from Eusebius, History of the Church 5.6.1-5; English translation slightly modified from that in the Ante-Nicene Fathers):

Θεμελιωσαντες ουν και οικοδομησαντες οι μακαριοι αποστολοι την εκκλησιαν, Λινω την της επισκοπης λειτουργιαν ενεχειρισαν. τουτου του Λινου Παυλος εν ταις προς Τιμοθεον επιστολαις μεμνηται. διαδεχεται δε αυτον Ανεγκλητος· μετα τουτον δε τριτω τοπω απο των αποστολων την επισκοπην κληρουται Κλημης, ο και εωρακως τους μακαριους αποστολους, και συμβεβληκως αυτοις, και ετι εναυλον το κηρυγμα των αποστολων και την παραδοσιν προ οφθαλμων εχων, ου μονος, ετι γαρ πολλοι υπελειποντο τοτε υπο των αποστολων δεδιδαγμενοι. επι τουτου ουν του Κλημεντος στασεως ουκ ολιγης τοις εν Κορινθω γενομενης αδελφοις, επεστειλεν η εν Ρωμη εκκλησια ικανωτατην γραφην τοις Κορινθιοις, εις ειρηνην συμβιβαζουσα αυτους, και ανανεουσα την πιστιν αυτων, και {αναγγελλουσα} ην νεωστι απο των αποστολων παραδοσιν ειληφει....

Fundantes igitur et instruentes beati apostoli ecclesiam, Lino episcopatum administradae ecclesiae tradiderunt. huius Lini Paulus in his quae sunt ad Timotheum epistolis meminit. succedit autem ei Anacletus; post eum tertio loco ab apostolis episcopatum sortitur Clemens, qui et vidit ipsos apostolos, et contulit cum eis, et cum adhuc insonantem praedicationem apostolorum et traditionem ante oculos haberet, non solus, adhuc enim multi supererant tunc ab apostolis docti. sub hoc igitur Clemente, dissensione non modica inter eos qui Corinthi essent fratres facta, scripsit quae est Romae ecclesia potentissimas literas Corinthiis, ad pacem eos congregans et reparans fidem eorum, et annuntians quam in recenti ab apostolis acceperat traditionem,* annuntiantem unum deum omnipotentam, factorem coeli et terrae, plasmatorem hominis, qui induxerit cataclysmum et advocaverit Abraham, qui eduxerit populum de terra Aegypti, qui collucutus sit Moysi, qui legem disposuerit, et prophetas miserit, qui ignem praeparaverit diabolo et angelis eius. hunc patrem domini nostri Iesu Christi ab ecclesiis annuntiari, ex ipsa scriptura, qui velint discere possunt, et apostolicam ecclesiae traditionem intelligere, cum sit vetustior epistola his qui nunc falso docent, et alterum deum super dimiurgum et factorem horum omnium quae sunt commentiuntur.

* This is the extent of the Greek of this passage.

The blessed apostles having founded and established the church, entrusted the office of the episcopate to Linus. Paul speaks of this Linus in his epistles to Timothy. Anencletus succeeded him, and after Anencletus, in the third place from the apostles, Clement received the episcopate. He had seen and conversed with the blessed apostles, and their preaching was still sounding in his ears, and their tradition was still before his eyes. Nor was he alone in this, for many who had been taught by the apostles yet survived. In the times of Clement, a serious dissension having arisen among the brethren in Corinth, the church of Rome sent a most suitable letter to the Corinthians, reconciling them in peace, renewing their faith, and proclaiming the doctrine lately received from the apostles, proclaiming the one omnipotent God, the maker of heaven and earth, the creator of man, who brought on the deluge and called Abraham, who led the people from the land of Egypt, who spoke with Moses, who set forth the law and sent the prophets, who prepared fire for the devil and his angels. From this document whoever wishes to do so may learn that he, the father of our Lord Jesus Christ, was preached by the churches, and may also understand the apostolic tradition of the church, since this epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the creator and the maker of all things that are.

Τον δε Κλημεντα τουτον διαδεχεται Ευαρεστος και τον Ευαρεστον Αλεξανδρος. Ειθ ουτως εκτος απο των αποστολων καθισταται Ξυστος· μετα δε τουτον Τελεσφορος, οφ και ενδοξως εμαρτυρησεν· επειτα Υγινος, ειτα Πιος, μεθ ον Ανικητος· διαδεξαμενου τον Ανικητον Σωτηρος, νυν δωδεκατω τοπω τον της επισκοπης απο των αποστολων κατεχει κληρον Ελευθερος. τη αυτη ταξει και τη αυτη διδαχη* η τε απο των αποστολων εν τη εκκλησια παραδοσις και το της αληθειας κηρυγμα κατηντηκεν εις ημας.

* Perhaps a mistake for διαδοχη.

Huic autem Clementi succedit Evaristus, et Evaristo Alexander, ac deinceps sextus ab apostolis constitutus est Sixtus, et ab hoc Telesphorus, qui etiam gloriosissime martyrium fecit; ac deinceps Hyginus, post Pius, post quem Anicetus. cum autem successisset Aniceto Soter, nunc duodecimo loco episcopatum ab apostolis habet Eleutherius. hac ordinatione et successione ea quae est ab apostolis in ecclesia traditio et veritatis praeconatio pervenit usque ad nos. et est plenissima haec ostensio, unam et eandem vivificatricem fidem esse, quae en ecclesia ab apostolis usque nunc sit conservata, et tradita in veritate.

Evarestus succeeded Clement, and Alexander succeeded Evarestus. Then Xystus, the sixth from the apostles, was appointed. After him Telesphorus, who suffered martyrdom gloriously, then Hyginus, then Pius, and after him Anicetus; Soter succeeded Anicetus, and now, in the twelfth place from the apostles, Eleutherus holds the office of bishop. In the same order and succession the tradition in the church and the preaching of the truth has descended from the apostles unto us.

Clement of Alexandria.

Clement of Alexandria, Miscellanies 1.7:

Αυτικα ο Κλημης εν τη προς Κορινθιους επιστολη κατα λεξιν φησι τας διαφορας εκτιθιμενος των κατα την εκκλησιαν δοκιμων· Ητω τις πιστος· ητω δυνατος τις γνωσιν εξειπειν· ητω σοφος εν διακρισει λογων· ητω γοργος εν ερτοις.

Now Clement expressly says in the epistle to the Corinthians while expounding the differences of those who are approved according to the church: Let someone be faithful; let someone be powerful in speaking forth knowledge; let someone be wise in the judgment of words; let him be terrible in works.*

* Refer to 1 Clement 48.5.

Clement of Alexandria, Miscellanies 4.6:

Ειδον, γαρ φησι, τον ασεβη υπερυψουμενον και επαιρομενον ως τας κεδρους του Λιβανου, και παρηλθον. λεγει η γραφη· Και ιδου, ουκ ην, και εζητησα αυτον, και ουκ ευρεθη ο τοπος αυτου. φυλασσε ακακιαν, και ιδε ευθυτητα, οτι εστιν εγκαταλειμμα ανθρωπω ειρηνικω. ουτος δ αν ειη ο ανυποκριτως εξ ολης καρδιας πιστευων και παση τη ψυχη γαληνιων. ο γαρ λαος ο ετερος τοις χειλεσι τιμα, η δε καρδια αυτου πορρω απεστιν απο κυριου. τω στοματι αυτων ευλογουσι, τη δε καρδια αυτων κατηρωντο. ηγαπησαν αυτον εν τω στοματι αυτων, και τη γλωσση αυτων εψευσαντο αυτον· η δε καρδια αυτων ουκ ευθεια μετ αυτου, ουδε επιστωθησαν εν τη διαθηκη αυτου. δια τουτο αλαλα γενηθητω παντα τα χειλη τα δολια, και γλωσσαν μεγαλορημονα, τους ειποντας· Την γλωσσαν ημων μεγαλυνουμεν· τα χειλη ημων παρ ημιν εστι. τις ημων κυριος εστιν; απο ταλαιπωριας των πτωχων και του στεναγμου των πενητων νυν αναστησομαι, λεγει κυριος· θησομαι εν σωτηριω, παρρησιασομαι εν αυτω. ταπεινοφρονουντων γαρ εστιν ο Χριστος, ουκ επαιρομενων επι το ποιμνιον αυτου.

For it says: I saw the irreligious exalted and lifted up as the cedars of Lebanon, and I passed on. The scripture says: And behold, he was not, and I sought him, and his place was not found. Keep innocence, and look upon uprightness, because there is a remnant for the peaceful man. This will be the man who keeps faith unhypocritically from his whole heart, and is tranquil in all his soul. For another people honor with their lips, but their heart is far away from the Lord. With their mouth they bless, but with their heart they curse. They loved him in their mouth, and with their tongue they lied to him; but their heart was not religious with him, nor did they stand in his covenant. On this account let the untrue lips become speechless, and let the boastful tongue [...], those who have said: We shall magnify our tongue; our lips are ours alone. Who is our Lord? From the affliction of the destitute and the groaning of the poor shall I now arise, says the Lord. I shall place him in [a place of] salvation; I shall speak out in him. For Christ is of the humble, who do not lift themselves up over his flock.*

* Refer to 1 Clement 14.5; 15.2-16.1.

Clement of Alexandria also refers to the epistle of Clement of Rome in Miscellanies 4.17-18, passim.

Clement of Alexandria, Miscellanies 5.12:

Αλλα καν τη προς Κορινθιους Ρωμαιων επιστολη, οκεανος απεραντος ανθρωποις, γεγραπται, και οι μετ αυτον κοσμοι.

But also in the epistle of the Romans to the Corinthians it is written: An ocean unbounded by men and the worlds after it.*

* Refer to 1 Clement 20.8.

Clement of Alexandria, Miscellanies 6.8:

Εξηγουμενος δε το ρητον του προφητου Βαρναβας επιφερει· Πολλων πυλων ανεφγυιων, η εν δικαιοσυνη, αυτη εστιν η εν Χριστω, εν η μακαριοι παντες οι εισελθοντες. ....

And, exegeting the word of the prophet¹, Barnabas notes: Though there are many gates open, the one in justice, that is the one in Christ, in which blessed are all who have gone in.² ....

¹ From context, Psalm 118.19 (LXX 117.19).
² Refer to 1 Clement 48.4.

Τοσουτω γαρ μαλλον ταπεινοφρονειν οφειλει, οσω δοκει μαλλον μειζων ειναι, ο Κλημης εν τη προς Κορινθιους φησι· τοιουτος οιος τε εκεινω πειθεσθαι τω παραγγελματι.

For, as much greater as he seems to be, so much more humble ought he to be, Clement says in the [epistle] to the Corinthians, such a one as will be obedient to the precept.*

* Refer to 1 Clement 48.6.

Eusebius, History of the Church 6.13.6-7, writing of Clement of Alexandria:

Κεχρηται δ εν αυτοις και ταις απο των αντιλεγομενων γραφων μαρτυριαις, της τε λεγομενης Σολομωνος σοφιας και της Ιησου του Σιραχ και της προς Εβραιους επιστολης της τε Βαρναβα και Κλημεντος και Ιουδα, μνημονευει τε του προς Ελληνας Τατιανου λογου και Κασσιανου, ως και αυτου χρονογραφιαν πεποιημενου, ετι μην Φιλωνος και Αριστοβουλου, Ιωσηπου τε και Δημητριου και Ευπολεμου, Ιουδαιων συγγραφεων, ως αν τουτων απαντων εγγραφως πρεσβυτερον της παρ Ελλησιν αρχαιογονιας Μωυσεα τε και το Ιουδαιων γενος αποδειξαντων.

And in [the Miscellanies] he has also made use of the testimonies from the disputed writings, to wit, the one called the wisdom of Solomon and the one of Jesus of Sirach and of the epistle toward the Hebrews and that of Barnabas and that of Clement and that of Jude, and he makes mention of the volume of Tatian against the Greeks and of Cassian, as he also had made a chonography, and yet of Philo and of Aristobulus, and of Josephus and of Demetrius and of Eupolemus, Jewish historians, as all of them would show forth in writing that Moses and the race of the Jews are older in historic origin than that of the Greeks.

Origen.

On First Things 2.3.6.

Eusebius.

Eusebius, History of the Church 3.4.9:

Αλλα και ο Κλημης, της Ρωμαιων και αυτος εκκλησιας τριτος επισκοπος καταστας, Παυλου συνεργος και συναθλητης γεγονεναι προς αυτου μαρτυρειται.

But also Clement, who had himself also been instituted as the third bishop of church of Rome, is testified by Paul as having become a fellow worker and fellow athlete of his.

Eusebius, History of the Church 3.15-16 (1 section each):

Δωδεκατω δε ετει της αυτης ηγεμονιας της Ρωμαιων εκκλησιας Ανεγκλητον ετεσιν επισκοπευσαντα δεκαδυο διαδεχεται Κλημης, ον συνεργον εαυτου γενεσθαι Φιλιππησιοις επιστελλων ο αποστολος διδασκει, λεγων· Μετα και Κλημεντος και των λοιπων συνεργων μου, ων τα ονοματα εν βιβλω ζωης.

And in the twelfth year of the same rule¹ Clement succeeded Anencletus after he had been bishop of the church of Rome for twelve years; the apostle² writing an epistle to the Philippians teaches that this Clement became his fellow worker, saying: With Clement also and the rest of my fellow workers, whose names are in the book of life.

¹ That of Domitian.
² The apostolic reference is to Paul, of course, in Philippians 4.3.

Τουτου δη ουν ομολογουμενη μια επιστολη φερεται, μεγαλη τε και θαυμασια, ην ως απο της Ρωμαιων εκκλησιας τη Κορινθιων διετυπωσατο, στασεως τηνικαδε κατα την Κορινθον γενομενης. ταυτην δε και εν πλεισταις εκκλησιαις επι του κοινου δεδημοσιευμενην παλαι τε και καθ ημας αυτους εγνωμεν. και οτι γε κατα τον δηλουμενον τα της Κορινθιων κεκινητο στασεως αξιοχρεως μαρτυς ο Ηγησιππος.

There is extant one epistle of this Clement which is confessed to be genuine, both great [in length] and marvellous, which he formed as from the church of the Romans to that of the Corinthians, when a tumult had come up in Corinth. And we know that this epistle also has been publicized in the common in a great many churches both in the former era and in our own. And Hegesippus is a trustworthy witness that a tumult did take place in that of the Corinthians at the time referred to.

Eusebius, History of the Church 3.38.1-5 (English translation slightly modifed from that in the Ante-Nicene Fathers):

Ωσπερ ουν αμελει του Ιγνατιου εν αις κατελεξαμεν επιστολαις, και του Κλημεντος εν τη ανωμολογημενη παρα πασιν, ην εκ προσωπου της Ρωμαιων εκκλησιας τη Κορινθιων διετυπωσατο, εν η της προς Εβραιους πολλα νοηματα παραθεις, ηδη δε και αυτολεξει ρητοις τισιν εξ αυτης χρησαμενος, σαφεστατα παριστησιν οτι μη νεον υπαρχει το συγγραμμα.

Thus Ignatius has done in the epistles which we have mentioned, and Clement in his epistle which is confessed by all, which he formed in the countenance of the church of Rome to the church of Corinth. In this epistle he gives many thoughts drawn from the epistle to the Hebrews, and he also makes use verbally of some of its expressions, thus showing most plainly that it is not a recent production.

Οθεν δη και εικοτως εδοξεν αυτο τοις λοιποις εγκαταλεχθηναι γραμμασι του αποστολου· Εβραιοις γαρ δια της πατριου γλωττης εγγραφως ωμιληκοτος του Παυλου, οι μεν τον ευαγγελιστην Λουκαν, οι δε τον Κλημεντα τουτον αυτον ερμηνευσαι λεγουσι την γραφην.

Wherefore it has seemed reasonable to reckon it with the other writings of the apostle. For, as Paul had written to the Hebrews in his native tongue, some say that the evangelist Luke, others that this Clement himself translated the epistle.

Ο και μαλλον αν ειη αληθες τω τον ομοιον της φρασεως χαρακτηρα την τε του Κλημεντος επιστολην και την προς Εβραιους αποσωζειν και τω μη πορρω τα εν εκατεροις τοις συγγραμμασι νοηματα καθεσταναι.

The latter seems more probable, because the epistle of Clement and that to the Hebrews have a similar character in regard to style, and still further because the thoughts contained in the two works are not very different.

Ιστεον δ ως και δευτερα τις ειναι λεγεται του Κλημεντος επιστολη· ου μην εθ ομοιως τη προτερα και ταυτην γνωριμον επισταμεθα, οτι μηδε τους αρχαιους αυτη κεχρημενους ισμεν.

But it must be observed also that there is said to be a second epistle of Clement. But we know that this is not recognized like the former, since we do not find that the ancients have made any use of it.

Ηδη δε και ετερα πολευπη και μακρα συγγραμματα ως του αυτου χθες και πρωην τινες προηγαγον, Πετρου δη και Απιωνος διαλογους περιεχοντα, ων ουδ ολως μνημη τις παρα τοις παλαιοις φερεται, ουδε γαρ καθαρον της αποστολικης ορθοδοξιας αποσωζει τον χαρακτηρα.

And certain men have recently put forth verbose and lengthy writings under his name, containing dialogues of Peter and Apion,* of which writings no mention has been made by the ancients; for they do not even preserve the pure character of apostolic orthodoxy.

* These writings may be the pseudo-Clementine Homilies.

Eusebius immediately continues in 3.39.1: Η μεν ουν του Κλημεντος ομολογουμενη γραφη προδηλος (the confessed writing of Clement, therefore, is well known), before turning to other matters.

The Apostolic Constitutions.

Apostolic Constitutions 8.47.85:

Εστω δε υμιν πασι κληρικοις και λαικοις βιβλια σεβασμια και αγια, της μεν παλαιας διαθηκης· Μωσεως πεντε, Ιησου δε του Ναυη εν, των κριτων εν, της Ρουθ εν, των βασιλειων τεσσαρα, παραλειπομενων της βιβλου των ημερων δυο, Εσδρα δυο, Εσθηρ εν, Ιουδιθ εν, Μακκαβαιων τεσσαρα, Ιωβ εν, βιβλος Ψαλμων εκατον πεντηκοντα και ενος, Σολομωντος βιβλια πεντε, προφηται δεκα εξ, εξωθεν υμιν προσιστορεισθω μανθανειν υμων τους νεους τας σοφιας του πολυμαθους Σιραχ. ημετερα δε, τουτ εστι της καινης διαθηκης, ευαγγελια μεν τεσσαρα, ως και εν τοις προλαβουσιν ειπομεν, Ματθαιου, Μαρκου, Λουκα, Ιωαννου, Παυλου επιστολαι δεκατεσσαρες, Ιακωβου μια, Ιωαννου τρεις, Ιουδα μια, Πετρου δυο, Κλημεντος δυο, και αι διαταγαι υμιν τοις επισκοποις δι εμου Κλημεντος εν οκτω βιβλιοις προσπεφωνημεναι, ας ου χρη δημοσιευειν επι παντων δια τα εν αυταις μυστικα, και αι πραξεις ημων των αποστολων.

Let the following books be esteemed venerable and holy by you, both clergy and lay. Of the Old Testament, the five books of Moses, one of Joshua of Nun, one of the judges, one of Ruth, four of the kings, two of the chronicles,* two of Ezra, one of Esther, one of Judith, four of the Maccabees, one of Job, the book of one hundred fifty-one psalms, five books of Solomon, sixteen prophets, besides which, take care that your young persons learn the wisdom of the polymath Sirach. But ours, that is, those of the New Testament, are the four gospels, as we have also said in the foregoing, of Matthew, Mark, Luke, and John, the fourteen epistles of Paul, one of James, three of John, one of Jude, two of Peter, two of Clement, and the constitutions dedicated to you the bishops by me, Clement, in eight books, which it is not necessary to publicize before all on account of the mysteries in them, and the Acts of us, the Apostles.

* Literally the book of days.

Note the claim of Clementine authorship of the eight books of the Constitutions, as well as the claim of canonicity for both Clementine epistles.

Jerome.

Jerome, On Famous Men 15:

Clemens, de quo apostolus Paulus ad Philippenses scribens ait: Cum Clemente et caeteris cooperatoribus meis, quorum nomina scripta sunt in libro vitae, quartus post Petrum Romae episcopus, si quidem secundus Linus fuit, tertius Anacletus, tametsi plerique Latinorum secundum post Petrum apostolum putent fuisse Clementem. scripsit ex persona Romanae ecclesiae ad ecclesiam Corinthiorum valde utilem epistolam, quae et in nonnullis locis publice legitur, quae mihi videtur characteri epistolae quae sub Pauli nomine ad Hebraeos fertur convenire. sed et multis de eadem epistola, non solum sensibus, sed iuxta verborum quoque ordinem abutitur; omnino grandis in utraque similitudo est. fertur et secunda eius nomine epistola quae a veteribus reprobatur, et disputatio Petri et Appionis longo sermone conscripta, quam Eusebius in tertio historiae ecclesiasticae volumine coarguit. obiit tertio Traiani anno, et nominis eius memoriam usque hodie Romae exstructa ecclesia custodit.

Clement, concerning whom the apostle Paul writing to the Philippians says: With Clement and others of my fellow workers, whose names have been written in the book of life, the fourth bishop of Rome after Peter, if indeed the second was Linus, the third Anacletus, although most of the Latins think that Clement was second after Peter the apostle. He wrote in the person of the Roman church an especially useful epistle to the church of the Corinthians, which in some places is publicly read, and which seems to me to agree in character with the epistle to the Hebrews which is extant under the name of Paul. But it differs from this same epistle, not only in many of its ideas, but also in respect of the order of words, and its similarity in either respect is not very great. There is extant also a second epistle by his name which is rejected by the earlier men, and also a disputation between Peter and Appion written out at length, which Eusebius in the third book of his Ecclesiastical History convicts. He died in the third year of Trajan, and a church constructed at Rome preserves the memory of his name until today.

Manuscripts.

According to Bart Ehrman (on page 30 of volume 1 of the Loeb edition of the apostolic fathers) and Annie Jaubert (on page 96 of Épître aux Corinthiens) the following manuscripts are extant for the first epistle of Clement:

Alexandrinus (A), century V, Greek (lacks 57.7-63.4).
Hierosolymitanus (H), year 1056, Greek.
Latin manuscript (L), century XI, edited by G. Morin.
Syriac manuscript (S), year 1169 or 1170, edited by R. L. Bensly.
Coptic manuscript (C¹), century IV, edited by C. Schmidt (lacks 34.6-42.2).
Coptic manuscript (C²), century V-VIII (?), edited by F. Rösch (contains fragments of 1.1-26.2).

According to Bart Ehrman (on pages 161-162 of volume 1 of the Loeb edition of the apostolic fathers), the following manuscripts are extant for the second epistle of Clement:

Alexandrinus (A), century V, Greek (lacks 12.5b-20.5, fin).
Hierosolymitanus (H), year 1056, Greek.
Syriac manuscript (S), year 1169, edited by R. L. Bensly.

Note that the second epistle is extant only in manuscripts that also contain the first. Also, the Syriac manuscript is actually a New Testament collection which places both Clementine epistles after the catholic epistles.

Miscellaneous notes.

1 Clement 41.2:

Ου πανταχου, αδελφοι, προσφερονται θυσιαι ενδελεχισμου, η ευχων, η περι αμαρτιας και πλημμελειας, αλλ η εν Ιερουσαλημ μονη· κακει δε ουκ εν παντι τοπω προσφερεται, αλλ εμπροσθεν του ναου προς το θυσιαστηριον, μωμοσκοπηθεν το προσφερομενον δια του αρχιερεως και των προειρημενων λειτουργων.

Not in every place, brethren, are the daily sacrifices offered, or the peace offerings, or the sin offerings and the trespass offerings, but in Jerusalem only. And even there they are not offered in any place, but only at the altar before the temple, that which is offered being first carefully examined by the high priest and the ministers already mentioned.

Confer Josephus, Antiquities 4.8.5 §201b:

Εν ετερα δε πολει μητε βωμος μητε νεως εστω· θεος γαρ εις και το Εβραιων γενος εν.

And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one.