Clement Of Rome Quotes

I can, from the distance of years now, still think I’m hearing the voices of two young men singing these words in Neapolitan toward daybreak, neither realizing, as they held each other and kissed again and again on the dark lanes of old Rome, that this was the last night they would ever make love again. “Tomorrow let’s go to San Clemente,” I said. “Tomorrow is today,” he replied.

The point of civilization is to be civilized; the purpose of action is to perpetuate society, for only in society can philosophy truly take place.

I began to wonder what turn my life would have taken had someone else shown up instead. I wouldn’t have gone to Rome. But I might have gone elsewhere. Wouldn’t have known the first thing about San Clemente. But I might have discovered something else which I’d missed out on and might never know about. Wouldn’t have changed, would never be who I am today, would have become someone else.

And we, too, being called by His will to Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.

Love admits no schisms: love gives rise to no seditions: love does all things in harmony.

Grant unto us, Lord, that we may set our hope on Thy name…and open the eyes of our hearts, that we may know Thee.” “We beseech Thee, Lord and Master, to be our help and succour. Save those among us who are in tribulation; have mercy on the lowly; lift up the fallen; show Thyself to those in need; heal the sick; turn again the wanderers of Thy people; feed the hungry; ransom our prisoners; raise up the weak; comfort the faint-hearted. Let all nations know that Thou art God alone, and that Jesus Christ is Thy Son, and that we are Thy people and the sheep of Thy pasture.” “We praise Thee who art able to do these and better things than these, through Jesus Christ the High Priest and Guardian of our souls, through whom be glory and majesty to Thee, both now and throughout all generations, for ever and ever. Amen.

I began to wonder what turn my life would have taken had someone else shown up instead. I wouldn’t have gone to Rome. But I might have gone elsewhere. Wouldn’t have known the first thing about San Clemente. But I might have discovered something else which I’d missed out on and might never know about. Wouldn’t have changed, would never be who I am today, would have become someone else. I wonder now who that someone else is today. Is he happier?

We also have volumes of writings by the "apostolic fathers," who were the earliest Christian writers after the New Testament. They authored the Epistle of Clement of Rome, the Epistles of Ignatius, the Epistle of Polycarp, the Epistle of Barnabas, and others. In many places these writings attest to the basic facts about Jesus, particularly his teachings, his crucifixion, his resurrection, and his divine nature. "Which of these writings do you consider most significant?" I asked. Yamauchi pondered the question. While he didn't name the one he thought was most significant, he did cite the seven letters of Ignatius as being among the most important of the writings of the apostolic fathers. Ignatius, the bishop of Antioch in Syria, was martyred during the reign of Trajan before A.D. 117. "What is significant about Ignatius," said Yamauchi, "is that he emphasized both the deity of Jesus and the humanity of Jesus, as against the docetic heresy, which denied that Jesus was really human. He also stressed the historical underpinnings of Christianity; he wrote in one letter, on his way to being executed, that Jesus was truly persecuted under Pilate, was truly crucified, was truly raised from the dead, and that those who believe in him would be raised, too. Put all this together- Josephus, the Roman historians and officials, the Jewish writings, the letters of Paul and the a

In the sixteenth century, new challenges to Eucharistic faith were presented by the various Protestant movements. In response, the Council of Trent solemnly affirmed the age-old teaching of the Church that the Eucharist is truly the Body and Blood of Christ. The Council also declared in 1551 that Our Lord is to be adored in the Blessed Sacrament, honored with festive celebrations, carried solemnly in processions, and publicly exposed for the people’s adoration. The declarations of Trent prepared the way for a new era of Eucharistic devotion. Pope Clement VIII (reigned 1592–1605) issued a document establishing the practice of the forty hours devotion at Rome, a custom that had been popular in the city of Milan. From Rome, the devotion slowly spread throughout the Church. In

Let them produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs ] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men, — a man, moreover, who continued steadfast with the apostles. For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter. In exactly the same way the other churches likewise exhibit (their several worthies), whom, as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed. Let the heretics contrive something of the same kind.” ​— ​(The Prescription Against Heretics, Chapter 32)

Luther’s concept of an alien righteousness was a particularly important contribution he made to the doctrine of justification. When combined with the forgiveness of sins— which was synonymous with justification86—the result was what Luther (like Clement of Rome), called “the sweet exchange” between Jesus Christ and a sinner. He explained this in the form of a prayer: “You, Lord Jesus, are my righteousness and I am your sin. You have taken on yourself what you were not, and you have given me what I am not.”87 Thus, in exchange for his sins, which are transferred to Christ and borne by him, the sinner receives the righteousness of Christ—an alien righteousness.

And we, therefore, who by his will have been called in Jesus Christ, are not justified of ourselves or by our wisdom or insight or religious devotion or the holy deeds we have done from the heart, but by that faith by which almighty God has justified all men from the very beginning.

Theologian Michael Vlach has done an admirable job chronicling the appearances of penal substitution in the writings of the fathers,9 citing Clement of Rome, Ignatius, the Epistle of Barnabas, the Epistle to Diognetus, Justin Martyr, Eusebius of Caesarea, Eusebius of Emesa, Hilary of Poitiers, Athanasius, Basil the Great, Gregory of Nazianzus, Ambrose of Milan, John Chrysostom, Cyril of Alexandria, Gregory the Great, Severus of Antioch, Oecumenius, and of course Augustine of Hippo. Vlach’s significant documentation spans the first ten centuries of the orthodox church.

Where the rattle of ducats failed to produce a result, Cincinello deployed other, more drastic means. When he was ambassador to Rome he arranged for the kidnapping of one of Ferrante’s enemies who was slipping in and out of the kingdom on some nefarious business. Determined to “get his hands on him,” Cincinello lured his victim beyond the gates of Rome, where he had him seized and gagged by a band of horsemen, then bundled to Naples and hauled before Ferrante. The king enjoyed taking his vengeance through such baleful whimsies as strangling his enemies and then embalming them for display in a museum of mummies in the Castelnuovo. This latest enemy did not, apparently, become the latest exhibit, because as Vespasiano, in a statement that strains the bounds of credulity, claimed, Ferrante was “a most clement man who had no wish to do violence,” and the offender was released with a caution. Vespasiano did admit that Cincinello’s actions, here and elsewhere, raised certain uncomfortable moral questions. “Now in this case,” he wrote of the kidnapping, “whether I agree or not, I pass no judgment, knowing Antonio to be a man of good conscience.

EUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So JEROME [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as "to the extremity of the west") by a journey to Spain (Rom 15:24, 28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Acts 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Philemon 1:9).

Though Pius acted discreetly, he did not hide Hitler's attack plan under the proverbial bushel basket. During the second week of January 1940, a general fear gripped Western diplomats in rome as the pope's aides warned them of the German offensive, which Hitler had just rescheduled for the 14th. On the 10th, a Vatican prelate warned the Belgian ambassador at the Holy See, Adrien Nieuwenhuys, that the Germans would soon attack in the West. ... Pius had in fact already shared the warning, while shielding the source. On 9 January, Cardinal Maglione directed the papal agent in Brussels, Monsignor Clemente Micara, to warn the Belgians about a coming German attack. Six days later, Maglione sent a similar message to his agent in The Hague, Monsignor Paolo Giobbe, asking him to warn the Dutch. That same month, Pius made a veiled feint toward public protest. He wrote new details on Polish atrocities into Radio Vatican bulletins. But when Polish clergy protested that the broadcasts worsened the persecutions, Pius recommitted to public silence and secret action.

Written in the lifetime of the Apostle John, the first Epistle of Clement to the Corinthians gives a view of the churches at the close of the Apostolic period.[4] Clement was an elder in the church at Rome. He had seen the Apostles Peter and Paul, to whose martyrdom he refers in this letter. It begins: “The church of God which sojourns at Rome to the church of God sojourning at Corinth”. The persecutions they passed through are spoken of with a calm sense of victory: “women…” he writes, “being persecuted, after they had suffered unspeakable torments finished the course of their faith with steadfastness, and though weak in body received a noble reward.” The tone is one of humility; the writer says: “we write unto you not merely to admonish you of your duty, but also to remind ourselves.

Saint Clement of Rome Almighty God, Father of our Lord Jesus Christ, grant, we pray, that we might be grounded and settled in your truth by the coming of your Holy Spirit into our hearts. What we do not know, reveal to us; what is lacking within us, make complete; that which we do not know, confirm in us; and keep us blameless in your service, through Jesus Christ our Lord.

AFTER the martyrdom of Paul and of Peter, Linus was the first to obtain the episcopate of the church at Rome." The actual order of the first three so-called bishops of Rome is a greatly disputed matter. The oldest tradition is that given by St. Iranaeus, according to which the order was Linus, Anencletus, Clement ... It is at least certain that Rome at that early date had no monarchical bishop, and therefore the question as to the order of these first three bishops is not a question as to a fact.

Unfortunately for Henry, Pope Clement VII was at the time imprisoned and under the direct control of Holy Roman Emperor Charles V, who was Queen Catherine’s nephew and unsurprisingly was ardently opposed to Henry’s attempt to dissolve the marriage with his aunt. Henry was now compelled to ask Wolsey to effectuate a solution, and Wolsey obliged by convening an ecclesiastical court to resolve the annulment question. It remains unlikely that the papal legate ever was empowered by the Vatican to grant the annulment. The Pope rejected the authority of such a court to grant Henry his annulment and ruled that a decision would be given only in Rome, where Henry’s hand-picked jury could not pre-ordain a result in his favor. But before the Pope issued such a decision, Queen Catherine’s polite, respectful, formidable and defiant plea before the court secured for itself a place in the legends.  She played deftly the part of a woman wronged and scorned by a philandering, lying husband. It also earned Catherine permanent isolation from the King and her daughter Mary. Henry VIII’s means of extortion were that only if Catherine would accept that her marriage to the King was invalid, she might regain her access to Mary and vice versa. Both refused. Catherine died in 1536, probably of cancer.

We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others.

Clement VI to shorten the interval to fifty years. The Pope of the joyous murals operated on the amiable principle that “a pontiff should make his subjects happy.” He complied with Rome’s request in a Bull of 1343. Momentously for the Church, Clement formulated in the same Bull the theory of indulgences, and fixed its fatal equation with money.

Cato may have been Rome’s Iron Man, but in the end he was challenged by only one emperor. Thrasea was utterly fearless, but his friend Gaius Musonius Rufus was also unafraid, and, as it happens, endured a life so challenging as to make Thrasea’s ordeal under Nero seem fun. Born a member of the equestrian class, in Volsinii, Etruria, during the reign of Tiberius, Musonius Rufus quickly made his reputation as a philosopher and as a teacher. Even in a time and after a long history of brilliant Stoics, Musonius was considered above the rest. Among his contemporaries, he was the “Roman Socrates,” a man of wisdom, courage, self-control, and a marrow-deep commitment to what was right. It was fame that transcended his times, and we find Musonius mentioned admiringly by everyone from Christians like Justin Martyr and Clement of Alexandria to Marcus Aurelius.