1. To sum up briefly, he has given in the Hypotyposes abridged accounts of all canonical Scripture, not omitting the disputed books, -- I refer to Jude and the other Catholic epistles, and Barnabas and the so-called Apocalypse of Peter.
2. He says that the Epistle to the Hebrews is the work of Paul, and that it was written to the Hebrews in the Hebrew language; but that Luke translated it carefully and published it for the Greeks, and hence the same style of expression is found in this epistle and in the Acts.
3. But he says that the words, Paul the Apostle, were probably not prefixed, because, in sending it to the Hebrews, who were prejudiced and suspicious of him, he wisely did not wish to repel them at the very beginning by giving his name.
4. Farther on he says: |But now, as the blessed presbyter said, since the Lord being the apostle of the Almighty, was sent to the Hebrews, Paul, as sent to the Gentiles, on account of his modesty did not subscribe himself an apostle of the Hebrews, through respect for the Lord, and because being a herald and apostle of the Gentiles he wrote to the Hebrews out of his superabundance.|
5. Again, in the same books, Clement gives the tradition of the earliest presbyters, as to the order of the Gospels, in the following manner:
6. The Gospels containing the genealogies, he says, were written first. The Gospel according to Mark had this occasion. As Peter had preached the Word publicly at Rome, and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out. And having composed the Gospel he gave it to those who had requested it.
7. When Peter learned of this, he neither directly forbade nor encouraged it. But, last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a spiritual Gospel.| This is the account of Clement.
8. Again the above-mentioned Alexander, in a certain letter to Origen, refers to Clement, and at the same time to Pantænus, as being among his familiar acquaintances. He writes as follows:
|For this, as thou knowest, was the will of God, that the ancestral friendship existing between us should remain unshaken; nay, rather should be warmer and stronger.
9. For we know well those blessed fathers who have trodden the way before us, with whom we shall soon be; Pantænus, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with thee, the best in everything, my master and brother.|
10. So much for these matters. But Adamantius, -- for this also was a name of Origen, -- when Zephyrinus was bishop of Rome, visited Rome, |desiring,| as he himself somewhere says, |to see the most ancient church of Rome.|
11. After a short stay there he returned to Alexandria. And he performed the duties of catechetical instruction there with great zeal; Demetrius, who was bishop there at that time, urging and even entreating him to work diligently for the benefit of the brethren.