a. =Clement of Rome= was one of the first Roman bishops, probably the third (§ 16, 1). The opinion that he is to be identified with the Clement named in Phil. iv. 3 is absolutely unsupported. The sameness of age and residence in some small measure favours the identifying him with Tit. Flav. Clemens [Clement], the consul, and cousin of the Emperor, who on account of his Christianity (?) was executed in A.D. 95 (§ 22, 1). Besides a multitude of other writings which subsequently assumed his well-known name (§ 28, 3; 43, 4), there are ascribed to him two so-called Epistles to the Corinthians, of which however, the second certainly is not his. The First Epistle which in the ancient church was considered worthy to be used in public worship, was afterwards lost, but fragments of it were recovered in A.D. 1628 in the so-called _Codex Alexandrinus_ (§ 152, 2), together with a portion of the so-called “Second Epistle.” Recently however both writings were found in a complete form by Bryennius, Metropolitan of Serrä in Macedonia, in a Jerusalem Codex of A.D. 1056 discovered at Constantinople and published by him.[56] In the following year a Codex of the Syrian New Testament at Cambridge was more closely examined,[57] and in it there was found a complete Syriac translation of both writings inserted between the Catholic and the Pauline Epistles, while in _Codex Alexandrinus_ they are placed after the Apocalypse. =The “First” Epistle=, the date of which is generally given as A.D. 93-95, does not give the author’s name, but is assigned to Clement of Rome by Dionysius of Corinth in A.D. 170, as quoted in Eusebius, and by Irenæus, Clement of Alexandria, and Origen, and described as written from Rome in name of the church of that place to the church of Corinth, counselling peace and unity. In the passage c. 58-63, formerly wanting but now restored, the exhortation passes into a long prayer with intercessions for those in authority and for the church according to what was perhaps already the customary form of public prayer in Rome. Both churches, those of Rome and Corinth, are admitted without dispute to have been Gentile Christian churches, which had accepted the Pauline type of doctrine, without however fully fathoming or understanding it. But Peter also occupies a position of equal honour alongside of Paul, and nowhere does any trace appear of a consciousness of any opposition between the two apostles. The divine sonship of the Redeemer and His consequent universal sovereignty are the basis of the Christian confession, but no sort of developed doctrine of the divinity of Christ is here found, and even His pre-existence is affirmed only as the