Part 4 (1/2)
The closing sentences contain this blessing: ”Now G.o.d, who is the Lord of all the world, give to you wisdom, skill, understanding, knowledge of his judgments, with patience. And be ye taught of G.o.d; seeking what the Lord requires of you, and do it, that ye may be saved in the day of judgment.... The Lord of glory and of all grace be with your spirit.
Amen.”
THE SHEPHERD OF HERMAS.
This work, which derives its t.i.tle from the circ.u.mstance of an angelic teacher being represented as a shepherd, is now considered by many to have been the production of Hermas, a brother of Pius, Bishop of Rome[24] though others are persuaded that the work is of a much earlier date[25]. The author speaks of guardian angels and of evil angels, and he speaks much of prayer; but not the faintest hint shows itself throughout the three books, of which the work consists, that he had {77} any idea of prayer being addressed to any created being, whether saint or angel. On the evidence of this writer I will not detain you much longer than by the translation of a pa.s.sage as it is found in the Greek quotation from Hermas, made by Antiochus (Homil. 85), on a point the most nearly, of all that I can find, connected with the immediate subject of our inquiry. The Latin is found in the second book, ninth mandate. It contains sound spiritual advice, of universal application.
[Footnote 24: Ecclesiastical writers refer the appointment of Pius, as Bishop of Rome, to the year 153.]
[Footnote 25: Archbishop Wake thinks it not improbable that this book was written by the same Hermas, of whom mention is made by St. Paul.]
”Let us then remove from us double-heartedness and faint-heartedness, and never at all doubt of supplicating any thing from G.o.d; saying within ourselves, 'How can I, who have been guilty of so many sins against Him, ask of the Lord and receive?' But with thine whole heart turn to the Lord, and ask of Him without doubting; and thou shalt know his great mercy, that He will not forsake thee, but will fulfil the desire of thy soul. For G.o.d is not as men are, a rememberer of evil, but is Himself one who remembers not evil, and is moved with compa.s.sion towards his creature. Do thou, therefore, cleanse thy heart of doubt, and ask of Him, and thou shalt receive thy request. But when thou doubtest, thou shalt not receive. For they who doubt towards G.o.d are the double-hearted, and shall receive nothing whatever of their desires. For those who are whole in the faith, ask every thing, trusting in the Lord, and they receive because they ask nothing doubting. [See St. James i.
6.] And if thou shouldest be tardy in receiving, do not doubt in thy mind because thou dost not receive soon the request of thy soul. For the cause of the tardiness of thy receiving is some trial, or some transgression which thou knowest not of. Do thou then {78} not cease to offer the request of thy soul, and thou shalt receive it. But if thou grow faint in asking, accuse thyself, and not the Giver. For double-heartedness is a daughter of the devil, and works much mischief towards the servants of G.o.d. Do thou, therefore, take to thyself the faith that is strong.”
In the twelfth section of the ninth Similitude, in the third book, in the midst of much to the same import, and of much, too, which is strange and altogether unworthy of the pen from which the previous quotation proceeded, he thus writes, as the Latin records his words, the Greek of this pa.s.sage having been lost.
”These all are messengers to be reverenced for their dignity. By these, therefore, as it were by a wall, the Lord is girded round. But the gate is the Son of G.o.d, who is the only way to G.o.d. For no one shall enter in to G.o.d except by his Son.” [Book iii. Simil. 2.]
On the subject of prayer, I cannot refrain from referring you to a beautiful similitude, ill.u.s.trative of the powerful and beneficial effects of the intercession of Christians for each other. The author compares a rich man, abounding in deeds of charity, to a vine full of fruit supported by an elm. The elm seems not to bear fruit at all; but by supporting the vine, which, without that support, would bear no fruit to perfection, it may be said to bear fruit itself. So the poor man, who has nothing to give in return for the rich man's fruits of charity, beyond the support which his prayers and praises ascending to G.o.d in his behalf will obtain, confers a far more substantial benefit on the rich man than the most liberal outpouring of alms from the rich can confer on the poor. [Ibid.] Yet the writer, who {79} had formed such strong notions of the benefits mutually obtained by the prayers of Christians for each other, says not a word about the intercession of saints and angels, nor of our invoking them. He will not suffer us to be deterred by any consciousness of our own transgressions from approaching G.o.d Himself, directly and immediately ourselves; but He bids us draw near ourselves to the throne and mercy seat of our heavenly Father.
ST. CLEMENT, BISHOP OF ROME.
It is impossible to read the testimony borne by Eusebius, and other most ancient writers, to the character and circ.u.mstances of Clement, without feeling a deep interest in whatever production of his pen may have escaped the ravages of time. ”Third from the Apostles,” says Eusebius, ”Clement obtained the bishopric of Rome; one who had seen the Apostles and conversed with them, and had still the sound of their preaching in his ears, and their tradition before his eyes;--and not he alone, for many others[26] at that time were still living, who had been taught by the Apostles. In the time of this Clement, no small schism having arisen among the brethren in Corinth, the Church in Rome sent a most important letter to the Corinthians, urging them to return to peace, renewing {80} their faith, and [reminding them of] the tradition which had been so lately received from the Apostles.” [Euseb. Eccl. Hist. v. c. 6.]
[Footnote 26: See St. Paul to the Philippians, iv. 3. ”And I entreat thee also, true yoke-fellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellow-labourers, whose names are in the book of life.”]
Of the many works which have been attributed to Clement, it is now generally agreed, that one, and only one, can be safely received as genuine, whilst some maintain that even that one is not altogether free from interpolations, if not itself spurious[27]. But though we must believe the other works to have been a.s.signed improperly to Clement; yet I have not thought it safe to pa.s.s them by unexamined, both because some of them are held in high estimation by writers of the Church of Rome, and especially because whatever pen first composed them, of their very great antiquity there can be entertained no reasonable doubt. Indeed, the Apostolical Canons, and the Apostolical Const.i.tutions, both ascribed to Clement as their author, acting under the direction of the Apostolic Council, stand first among the records of the Councils received by the Church of Rome.
[Footnote 27: Archbishop Wake concludes that this first Epistle was written shortly after the end of Nero's persecution, and before A.D. 70.]
To Clement's first Epistle to the Corinthians, now regarded by many as the only genuine work of that primitive writer, the date of which is considered by many to be about A.D. 90, Jerome bears this very interesting testimony in his book on ill.u.s.trious men:
”He, Clement, wrote in the person of the Church of Rome, to the Church in Corinth, a very useful epistle, which is publicly read in some places; in its character agreeing with St. Paul's Epistle to the Hebrews, not only in the sense, but even in the words: and indeed the resemblance is very striking in each.” [Catalogus Scriptorum Ecclesiasticorum, Jeron., vol. iv, part ii. p. 107, edit. Benedict.
Paris, 1706.] {81}
It is impossible to read this Epistle of one of the earliest bishops of Christ's flock in the proper frame of mind, without spiritual edification. A tone of primitive simplicity pervades it, which is quite delightful. His witness to the redemption by the atoning sacrifice of Christ's death, and to the life-giving influences of the Spirit of grace, is clear, repeated, and direct. His familiar acquaintance with the ancient Scriptures is very remarkable; though we might not always acquiesce in the critical accuracy of his application. His reference to the Epistles written by St. Paul to the same Church at Corinth that he was then addressing, affords one of those un.o.btrusive and undesigned collateral evidences to the Holy Scriptures, which are as abundant in the primitive writings, as they are invaluable. No one can read this Epistle of Clement, without acquiescing in the expression of Jerome, that it is ”very admirable.”
Perhaps in the present work the Epistle of Clement becomes even more interesting from the circ.u.mstance of his having been a bishop of the Church founded by the Apostles themselves in the very place where that Church exists, to whose members this inquiry is more especially addressed. In his writings I have searched diligently for every expression which might throw light upon the opinions and practice either of the author or of the Church in whose name he wrote; of the Church which he addressed, or of the Catholic Church at large to which he refers, on the subject of our inquiry. So far, however, from any word occurring, which could be brought to bear in favour of the adoration of saints and angels, or of any supplication to them for their succour or their prayers, the peculiar turn and character of his Epistle in many parts seems to supply {82} more than negative evidence against the prevalence of any such belief or practice. Clement speaks of angels; he speaks of the holy men of old, who pleased G.o.d, and were blessed, and were taken to their reward; he speaks of prayer; he urges to prayer; he specifies the object of our prayers; he particularizes the subjects of our prayers; but there is not the most distant allusion to the saints and angels as persons to whom supplications could be addressed. Pray for yourselves (such are the sentiments of this holy man); pray for your brethren who have fallen from their integrity; pray to G.o.d Almighty, for the sake of his Son, and your prayer will be heard and granted. Of any other intercessor or advocate, angel, saint, or Virgin Mother; of any other being to whom the invocations of the faithful should be offered, Clement seems to have had no knowledge. Could this have been so, if those who received the Gospel from the very fountain-head had been accustomed to pray to those holy men who had finished their course on earth, and were gone to their reward in heaven? Clement invites us to contemplate Enoch, and Abraham, and David, and Elijah, and Job, with many of their brethren in faith and holiness; he bids us look to them with reverence and grat.i.tude, but it is only to imitate their good examples. He tells us to think of St. Paul and St. Peter and their brethren in faith and holiness; but it is in order to listen to their G.o.dly admonitions, and to follow them in all pious obedience to the will of our heavenly Father, as they followed Christ. I must content myself with a very few brief extracts from this Epistle[28]:
[Footnote 28: I am induced to mention here that two Epistles, ascribed to St. Clement, written in Arabic, and now appended to Wetstein's Greek Testament (Amsterdam, 1751), are believed by many to be genuine, whilst others say they are spurious. At all events they are productions of the earliest times. The ma.n.u.script was procured at Constantinople. I have examined the Latin translation carefully, and in some points submitted my doubts to a very learned Syriac scholar. The general subject is the conduct of those who have professed celibacy, whilst of the invocation of saints no trace whatever is to be found. The pa.s.sages most closely bearing on the point before us are to the following effect:
The writer urges Christians to be careful to maintain good works, especially in the cause of charity, visiting the sick and afflicted, praying with them, and praying for them, and persevering always in prayer; asking and seeking of G.o.d in joy and watchfulness, without hatred or malice. In the Lord's husbandry, he says, it well becomes us to be good workmen, who are like the Apostles, imitating the Father, the Son, and the Holy Ghost, who are ever anxious for the salvation of men.
”Therefore (he adds, at the close of the first of these Epistles) let us look to and imitate those faithful ones, that we may behave ourselves as is meet in the Lord. So shall we serve the Lord, and please him, in righteousness and justice without a stain. Finally, farewell in the Lord, and rejoice in the Lord, all ye holy ones. Peace and joy be with you from G.o.d the Father, by Jesus Christ our Lord.”] {83}
Ch. 21. ”Take heed, beloved, lest the many loving-kindnesses of the Lord prove our condemnation, if we do not live as is worthy of him, nor do with one accord what is good and well-pleasing in his sight.... Let us consider how nigh to us he is, and that nothing of our thoughts or reasonings is concealed from him. Justice it is that we should not become deserters from his will.... Let us venerate the Lord Jesus, whose blood was given for us.”