Commontide
Ecumenical Commemoration
Bishop of Rome & Martyr
November 23 · d. 99
also known as Clement of Rome, Pope Clement I, St. Clement
Clement was one of the earliest leaders of the church at Rome, remembered by the church as the third bishop of the city after the apostle Peter, and counted among the Apostolic Fathers who stand nearest in time to the apostles themselves. His one certain work is First Clement, a letter written from the church of Rome to the church of Corinth about the year 96, urging peace and order upon a congregation that had wrongfully deposed its faithful presbyters; it is the earliest surviving witness to one church's pastoral care for another. Later tradition holds that he was exiled to the Crimea and drowned with an anchor about his neck. His feast is November 23.
Clement was a shepherd of the church at Rome in the first days after the apostles, and the church has long remembered him as the third to hold that charge after Peter. He belonged to the generation that had known the apostles in the flesh. Irenaeus, writing while men who remembered Clement were still spoken of, says that he had seen the apostles and talked with them, and that he carried their preaching still sounding in his ears.
About the year 96 word reached Rome of trouble far off in Corinth, the great port city of Greece where Paul had planted a church two generations before. The Corinthians had fallen to quarrelling. A few restless men had risen up against their elders and driven them out of a ministry they had held without fault, and the congregation was torn in two. It was not Rome's quarrel. No one had asked Rome to judge it. But the church at Rome could not watch a sister church tear itself apart and keep silence, and so Clement took up his pen and wrote to Corinth in the name of his whole church, pleading with them to make peace.
The letter that went out under his hand is the oldest Christian writing we possess outside the New Testament, and it is a long and patient appeal for order, humility, and love. Take back the elders you have cast out, he tells them; let the strong not despise the weak, nor the rich the poor. Look at the world God has made: day and night keep their appointed turns, the seasons come in order, the very heavens move in peace and hinder nothing. A church should keep the same order and the same peace, each in his place, and love should hold it all together.
Near the end Clement reaches for a wonder his readers all knew, for some among the Corinthians had begun to doubt whether God would really raise the dead, and a church that has stopped believing in the resurrection has little reason left to keep the peace. He points them to the phoenix, the bird of Egypt that the ancient world believed rose again from its own death. In the translation of Roberts and Donaldson in the Ante-Nicene Fathers, he writes:
There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies.
Out of the dead bird, Clement goes on, a new one is born and rises. If God can bring a living thing out of a dead one before their very eyes, is it any great matter for the Maker of all things to raise up those who have served Him? The strange bird was a sign, and the sign pointed to the promise the whole letter was written to defend.
Of how Clement himself died the letter says nothing, but the church long told the rest of his story. They said that the emperor Trajan sent him far from Rome to the Chersonese, the wild country on the Black Sea that we call the Crimea, and set him to hard labour in the marble quarries; and that when his preaching there won so many souls that the officials feared him, they rowed him out over the water, bound an anchor about his neck, and cast him into the sea, so that no grave should be left for Christians to honour. But the sea did not keep him. Once a year, the church remembered, the water drew back and laid bare a little shrine of stone where his body lay, and the faithful walked out dry over the sea floor to pray beside it.
Long after, two brothers who carried the gospel to the Slavs found bones buried with an anchor on that far shore and bore them home to Rome. The anchor that was meant to sink Clement out of all memory became instead the sign carved over his name, and it is a fitting one, for the letter he left had taught Corinth that the God who raises the dead is the sure anchor of the soul. The sea gave him back, and the God he preached will give back all His own.
How we know Clement begins with a document rather than a life. First Clement, the letter to the Corinthians, survives, and it is one of the earliest Christian writings that can be dated with confidence, most scholars placing it about the year 96, in the last years of the emperor Domitian. The letter never names its author. It is written throughout in the voice of a community, opening, in Roberts and Donaldson's Ante-Nicene Fathers translation, from "the church of God which sojourns at Rome, to the church of God sojourning at Corinth," and its occasion is stated plainly: what it calls "that shameful and detestable sedition" by which certain presbyters at Corinth had been thrust out of their office. That the letter is Clement's rests on an early and unbroken tradition rather than on any word in the text.
The tradition is old and well attested. Irenaeus of Lyons, writing about 180, sets out the succession of the Roman church and places Clement third after the apostles, following Linus and Anacletus, and adds, in the same translation, that Clement "had seen the blessed apostles, and had been conversant with them." A decade earlier Dionysius, bishop of Corinth, had written to Rome that Clement's letter was still read aloud in the Corinthian assembly, some eighty years after it was sent. Eusebius preserves that notice and reports that the letter was honoured in many churches; a few early manuscripts bound it in with the Scriptures themselves.
Two identifications have long been debated, and neither can be settled. Origen, and after him Eusebius and Jerome, took Clement to be the fellow worker Paul greets at Philippians 4:3, "with Clement also, and the rest of my fellow labourers"; the name and the period fit, but nothing in the sources proves it. A second proposal, pressed mainly in the nineteenth century, would identify Clement with Titus Flavius Clemens, the consul and cousin of Domitian who was executed about the year 95; no ancient source connects the two men, and the identification has since lost most of its support.
Of Clement's death the early record says nothing. First Clement is silent, and no surviving writer calls him a martyr until much later. The account by which he is now best remembered, his exile under Trajan to the Chersonese on the Black Sea, his labour in the marble quarries, and his drowning with an anchor about his neck, comes from Acts of his martyrdom composed in the fourth century or afterward. The church carried that story for well over a thousand years. It gave Clement the anchor that stands over his name in art, and it drew pilgrims to the shrine on the Crimean shore where his relics were believed to lie. The tale may owe something to a confusion with Titus Flavius Clemens, who was in fact put to death; whether or not it preserves the manner of Clement's own end, its long telling is part of his history, and beneath it stands a bishop of Rome whom the church never ceased to honour. The letter, at least, is beyond dispute. In it a first-century church speaks, and the man the church has always called Clement speaks with it.
Clement is kept on November 23 in the Western calendars, including that of the Church of England, where he is remembered as Clement, Bishop of Rome, Martyr; the Orthodox churches keep his memory in the same season, on November 24 or 25. He is counted the third bishop of Rome after the apostle Peter, and he stands among the Apostolic Fathers, the small band of writers nearest in time to the apostles.
His emblem is the anchor, drawn from the death the martyrdom Acts assign him, and by it he became a patron of mariners and of those who labour at sea; churches along the water carry his name. In Rome the ancient basilica of San Clemente, raised over older structures near the Colosseum, keeps the relics venerated as his. The church long held that they were brought there in the ninth century by the brothers Cyril and Methodius, the apostles of the Slavs, who on their mission near Cherson in the Crimea recovered bones buried with an anchor and carried them to Rome, where they were laid, with the relics of Ignatius of Antioch, beneath the high altar. Above all Clement is remembered for his letter, read in the churches while the New Testament was still being gathered, and honoured ever since as the first voice of the church of Rome to be heard, after the apostles, in words we can still read.
First Clement (The First Epistle of Clement to the Corinthians)(Greek, c. 96)
Clement's one certain work: the letter from the church of Rome to Corinth (c. 96), the earliest Christian writing outside the New Testament, appealing for the restoration of the deposed presbyters and for peace, order, and humility; carries the phoenix/resurrection passage (chs. 25-26) and the great closing prayer.
Public domain: New Advent (Ante-Nicene Fathers, Roberts-Donaldson)
First Clement (Epistle to the Corinthians)(Greek, c. 96)
Lightfoot's more literary rendering, from his landmark edition of the Apostolic Fathers; the standard English many readers prefer. Collected, with introduction and dating, at Early Christian Writings.
Public domain: Early Christian Writings
The Golden Legend: The Life of Saint Clement(Latin/English, 13th century (Caxton tr.))
The medieval retelling that carried the fourth-century Acts of Clement's martyrdom to the whole Latin West: the exile to the Chersonese, the quarry labour, the anchor and the drowning, and the sea that ebbed each year to reveal his shrine.
Public domain: Fordham Medieval Sourcebook (Golden Legend, Caxton)
Early Christian Writings: The Apostolic Fathers (Penguin Classics)(English, 1968 (rev.))
The most accessible modern way into Clement's own words: First Clement printed whole with a sympathetic introduction, alongside the other Apostolic Fathers.
The Apostolic Fathers: Greek Texts and English Translations(Greek/English, 2007 (3rd edn.))
The standard modern edition, Greek and a fresh English on facing pages with full introductions; the scholar's Clement, for the reader going deeper.
Primary sources. The one work certainly Clement's is First Clement, his letter to the Corinthians, written about the year 96. It is free in the public domain in two great translations: that of Alexander Roberts and James Donaldson in the Ante-Nicene Fathers, hosted at New Advent, and the more literary rendering of J. B. Lightfoot, whose edition of the Apostolic Fathers remains a landmark and is among the texts gathered at Early Christian Writings. The passages on peace and order (chapters 20, 37, and 40 to 41), the great intercessory prayer near the close (chapters 59 to 61), and the phoenix (chapters 25 to 26) are the ones most worth the reader's time.
Principal hagiography. The story of Clement's exile and martyrdom belongs to the Acts of his martyrdom, a work of the fourth century or later. It reached the medieval West chiefly through the Golden Legend of Jacobus de Voragine, whose life of Clement, with the anchor, the drowning, and the yearly ebbing of the sea, is free in William Caxton's translation at the Fordham Medieval Sourcebook.
Recommended modern reading. For the reader who wants Clement's own words in hand, the most accessible way in is the Penguin Classics Early Christian Writings: The Apostolic Fathers (translated by Maxwell Staniforth, revised with introductions by Andrew Louth), which prints First Clement whole with a sympathetic introduction and is easily obtained. For going deeper, Michael W. Holmes's The Apostolic Fathers: Greek Texts and English Translations (Baker Academic, 3rd edition) is the standard modern edition, setting the Greek and a fresh English on facing pages with full introductions; it is the scholar's Clement, and it remains in print.
Further reading. Eusebius of Caesarea's Church History, Books III and IV, gathers the early testimonies to Clement, his place in the Roman succession, the identification with Paul's fellow worker, and Dionysius of Corinth on the letter's continued use, and is free at New Advent. The Catholic Encyclopedia article on Pope St. Clement I gives a compact, well-referenced summary of the whole question, martyrdom Acts included.
Online resources. First Clement is at New Advent in the Roberts-Donaldson translation and at Early Christian Writings in several translations with introduction and dating; the Golden Legend life of Clement is at the Fordham Medieval Sourcebook.
Clement is said of cleos, that is, glory, and mens, that is, mind, as it were a glorious mind. He had a glorious mind purged from all filth, ornate with all virtue, and decorate with all felicity. Or he is said of clementia, which is merciful. It is said in the glossary that clement is said righteous, sweet, ripe, and meek, righteous in deed, sweet in speech, ripe in conversation, and meek in intention. His life he himself set in his book named Itinerary, specially unto that place which he succeeded to S. Peter in the papacy. The remnant of his acts that commonly be had, be taken in divers places.
Of S. Clement, Pope.
Clement the bishop was born of the lineage of the Romans, and his father was named Faustinianus, and his mother Macidiana. He had two brethren, of whom that one was named Faustinus and that other Faustus, and Macidiana was of marvellous beauty. Her husband's brother burned in the love of her by the disordinate concupiscence of luxury, and daily he vexed her in desiring her to accord to his foul lust, but she in no wise would consent to him. And she doubted to show it to her husband because there should no debate ne enmity fall between the brethren. Then she thought to absent her by some means from him so long that he should forget this disordinate love, for the sight of her presence set him afire. And because she might have licence of her husband, she feigned a dream subtly, which she told to her husband in this wise, saying: There is a vision come to me this night by which I am commanded to depart out of this city of Rome with my two sons Faustinus and Faustus, and that I should abide out so long till I were commanded to return, and if I did not I should die and my children also. And when her husband heard this he was sore abashed and afeared, and sent his wife and his two sons to Athens with much other meiny, and that she should abide there and set her sons to school, and the father held Clement at home with him, which was the least, and was but five years old, for his solace. And as the mother sailed on the sea with her sons, there rose a great tempest and brought the ship to wrack and was all to-broken, and the mother was thrown by the waves of the sea upon a rock and escaped, weeping that her two sons had been perished, and for sorrow and discomfort would have drowned herself in the sea if she had not had hope to find her sons. And when she saw that she could not find them alive ne dead, she cried and brayed strongly, and bit her hands, and would not be comforted of nobody, and then came to her many women, which told to her the fortunes that they had had, but she was comforted by none. And among the other there came one that said she had lost her husband, a young man, in the sea, and that she would never after be married for the love of him, and she comforted her how it was, and dwelled with her, and gat daily their living with their hands. But anon after, her hands that she had bitten, became so sore and broken out, that she might not work, and she that harboured her had the palsy and might not rise out of her bed. And thus was Macidiana constrained to beg and ask her living from door to door, and of such as she could get she fed herself and her hostess. And when the year was passed that she was departed with her children, her husband sent messengers to Athens for to know how they did, but them that he sent returned not, and he sent other messengers after, which returned and said that they had found none. And then he left Clement his son under the keeping of certain tutors, and went for to seek his wife and his children, and took his shipping, but he came not again. And thus Clement was twenty years orphan, and never had tidings of father ne mother, ne of his brothers, and he went to study and became a sovereign philosopher, and desired and enquired diligently in what manner he might know the immortality of the soul, and therefore haunted he oft the schools of philosophy; and when he heard that it was concluded in the disputation that the soul was immortal, he was glad and joyous; and when they said that it was mortal he went all heavy and confused. And at the last when Barnabas came to Rome preaching the faith of Jesu Christ, the philosophers mocked him as he had been mad or out of his wits, and, as some say, Clement was the first philosopher that mocked him and despised his predication, and in scorn put to him this question, saying: What is the cause that culex, which is a little beast, has six feet and two wings, and an elephant which is a great beast has but four feet and no wings? To whom Barnabas said: Fool, I might lightly answer to your question if you demandedst it to know the truth, but it should be a rude and a deaf thing to say to you anything of creatures, when you know not the maker of the creatures, and because you know not the creator of all, it is right that you err in the creatures. This word went much to the heart of Clement the philosopher, in such wise that he was informed of Barnabas in the faith of Jesu Christ, and went anon into Judea to S. Peter, which taught him the faith, and showed to him the immortality of the soul all clearly.
And in that time Simon the enchanter had two disciples, that is to wit Aquila and Nicetas, and when they understood and knew his fallacies they forsook and left him and fled to S. Peter and were his disciples. Then S. Peter demanded of Clement of what lineage he was, and he told to him all by order what was happed to his father, and to his mother, and to his brethren, and said that he supposed that his mother with his brethren was drowned in the sea and that his father was dead for sorrow or drowned also in the sea. And when S. Peter heard this he might not keep him from weeping. On a time Peter came into the isle where Macidiana, the mother of Clement dwelled, in which isle were pillars of glass of marvellous length, and as S. Peter beheld these pillars he saw Macidiana begging, whom he blamed because she laboured not with her hands, and she answered and said: Sir, I have nothing but the form and likeness of my hands, for they be so feebled by my biting that I feel them not, and me repents that I drowned not myself in the sea that I should no longer have lived. Then Peter said: What sayst you, woman? Knowest thou not that the the souls of them that slay themselves be most grievously punished? To whom she said: Would God that I were certain that souls should live after the death, for then would I slay myself to the end that I might but one hour see my sweet children. And when Peter had demanded of her the cause, and that she had told to him all the order of the things done, then Peter said: There is a young man with us named Clement which says like as you say, that it so happed to his father and mother and to his brethren. And when she heard that, she was smitten with so great wonder that she fell, and when she was come to herself, she said weeping to S. Peter: I am certainly mother of that young man, and kneeling down tofore S. Peter, she prayed him that he would hastily show to her her son, and Peter said to her: Abide a while till we be out of this isle, and when they were out of the isle, Peter took her by the hand and brought her to the ship where Clement was in. And when Clement saw Peter holding the woman by the hand he began to laugh; and anon as this woman was nigh by Clement she might abstain her no longer, but embraced him about the neck and kissed him. And he put her aback like as she had been frantic, and was much angry against Peter. And Peter said to him: Whatsomever you do, put you not away your mother. And when Clement heard that, anon he began to weep, and advised him, and took up his mother which was fallen down aswoon and began to know her. And the hostess that lay sick of the palsy was brought forth by the commandment of Peter, and he healed her anon. And then the mother demanded Clement of his father, and he said to her that he went to seek her, and that he sith never saw him, and when she heard that, she sighed and comforted her other sorrows by the great joy that she had of her son. In the meanwhile Nicetas and Aquila came, which were not there when she came, and when they saw this woman they enquired what she was. Then Clement said: She is my mother whom God has given to me by my lord Peter. Then Peter told to them all by order, and when Nicetas and Aquila heard that, they arose and were all abashed and said: Lord, maker of all things, is this true that we have heard, or is it a dream? Then Peter said to them: If you be not out of your mind these things be all true. Then said they: We be Faustus and Faustinian, whom our mother had supposed had been perished in the sea. And then the mother ran and embraced them about the neck and said: What may this be? And Peter said: These be your sons, Faustus and Faustinian, whom you supposedst had been perished in the sea. And when she heard that, she fell down aswoon for joy. And when she was come again to herself, she said to them: Say you to me how you escaped. And they said: When our ship was broken we were borne upon a table, and other mariners found us and took us into their ship, and changed our names, and sold us to a woman named Justine which has holden us as her sons, and has made us to learn the arts liberal, and after, we learned philosophy and sith we joined us unto Simon, an enchanter, which has been nourished with us, and when we knew his fallacies, we left him all, and were made disciples of Peter.
And the next day following, Peter, with his three disciples, Clement, Nicetas, and Aquila went into a more secret place for to pray, and a much ancient and honourable man, but right poor, was there, and began to reason and say to them: I have pity on you, brethren, for under the likeness of pity I consider you greatly to err. For there is no God ne none worshipping here, ne no providence in the world, but fortune only, of engendrure and hap, does all, like as I have found expertly of myself, which was informed in the discipline of mathesis more than many others. Then pray you no more, for whether you pray or pray not, that which is ordained to you by destiny shall fall. And Clement beheld him, and his heart judged that he had seen him tofore time, and when Clement, Aquila, and Nicetas had long disputed with him by the commandment of Peter, and they had showed to him what providence was, by open reasons, and for reverence called him often father, Aquila said: What need have we to call him father when we have in commandment that we ought to call no man father upon earth? And he beheld this ancient man and said: You holdest thee injured father, because I blamed my brother that called you father. We have in commandment that we should call no man by such name, and when he had said so, all they of the company laughed, and he asked them why they laughed, and Clement said: You do that for which you blame others in calling this old man father. And when they had enough disputed of providence, the old man said: I had well believed providence, but mine own conscience denies me it, that I may not believe it. I know my destiny and my wife's, and that which fortune has destined is ordained to each body. Now hearken you what fortune happed to my wife. She had in her nativity, Mars with Venus upon the centre, and the moon waning in the house of Mars and ends of Saturn. And this adventure makes the adulterers to break their wedlock, and to love their servants, and to go with them into strange countries, and to be drowned in waters, and so is it fallen by my wife. For she fell in the love of her servant and fled with him and perished in the sea, for as my brother has recounted to me, she loved him first, and he would not consent to her, and then she turned her lecherous love in her servant, and it ought not to be laid any blame in her, for her destiny has made her to do so. And then he told how she feigned a dream, and how in sailing towards Athens she perished. And then his sons would have run to him and have discovered the matter. But Peter defended them and said: Suffer you till it please me; and then Peter said to him: If I show to you this day your wife, right chaste, with your three sons, will you believe that destiny is nothing ? And he said: Like as it is a thing impossible to show that you have promised, so impossible is it to do anything above destiny. And then said Peter: This is Clement your son, and these two be your two sons, Faustus and Faustinian. Then the old man fell down for joy as he had been without soul. Then his sons came unto him and kissed him, and were afeard that he should not have come to himself again, and when his swooning was gone, he heard of them all by order, how all things had happened. Then his wife came suddenly and began to cry and weep strongly, saying; O my husband and my lord, where is he? And this said she as she had been all from herself, and the old man, that hearing, ran to her and embraced her straining with great weeping, and then as they thus were dwelling together, there came a messenger that told how Apion and Ambion, which were great friends unto this old man Faustinian, were lodged with Simon Magus, of whom this old man was much glad, and went to visit them. And forthwith came a messenger which said that there was come a minister of the emperor's unto Antioch, and sought all the enchanters for to punish them to death. Then Simon Magus, because he hated the sons of Faustinian, because they forsook him, he imprinted his similitude and likeness in this old man Faustinian, in such wise that of every man he was supposed to be Simon Magus. And this did Simon Magus because he should be taken of the ministers of the emperor, and be slain instead of him, and Simon then departed from those parts. And when this old Faustinian came again to S. Peter and to his sons, the sons were abashed, which saw in him the similitude and likeness of Simon Magus, and understood the voice of their father, but S. Peter saw the natural likeness of him. And his wife and his sons blamed and reproved him, and he said: Wherefore blame you me and flee from me that am your father ? And they said: We flee from you because the likeness of Simon Magus appears in you. Now this Simon had composed an ointment and anointed him withal, and had imprinted the form of himself by are magic in this old man, which wept and said: What mishap, alas, is fallen to me! I have but one day been known of my wife and of my children, and may not be joyful with them. And his wife and his children wept sore, and tore their hair. And Simon Magus when he was in Antioch defamed strongly S. Peter, and said he was a cursed enchanter and a homicide, and had so moved the people against Peter that they purposed so slay him if they might once hold him. And then said S. Peter to this old Faustinian: Because you are like and seem Simon Magus, go forth into Antioch and excuse me tofore all the people of such things as Simon himself has said of me, and after I shall come into Antioch and shall take from you this strange likeness, and shall give to you again your proper and natural similitude tofore all the people. But it is not to suppose that S. Peter bade him to lie, for God has no need of leasings. And then should the book of Clement, called Itinerarium, not be apocryphum, as who says, of none authority, in which these things be written, and ought not to be taken in such things, but as it pleases to some men. Nevertheless it may be said, if these words be diligently considered, that he should not say that he were Simon Magus, but that he should show to the people the semblance of Simon Magus' visage, showing S. Peter in the person of Simon, and should revoke the words that he had said, and if he said that he was Simon, that was not as touching the truth, but unto the appearance and likeness. Then Faustinian said: I am Simon, as who says, I am like unto Simon, and was supposed to be Simon of the people.
Then this old man, Faustinian, went into Antioch, and assembled the people and said: I Simon show to you and confess that I have deccived you of all that I have said of Peter the apostle, for he is no traitor ne enchanter, but is sent for the health of the world. Wherefore if ever I hereafter shall say anything against him, that you take me as a traitor and wicked, and put me away from you, for I do now penance for that I acknowledge me to have said falsely and evil of him. I warn you therefore that you believe in him that you ne your city perish not. And when he had said this that Peter had commanded him, and had stirred the people into love of Peter, S. Peter came to him and made his prayer, and after took away from him the likeness of Simon, and became in his natural likeness. Then all the people of Antioch received debonairly S. Peter, and with great honour enhanced him and set him in a chair as a bishop. And when Simon Magus heard this he came and gathered the people together and said: I marvel when I have enseigned and taught you the commandments of health, and have warned you that you should keep you from the traitor Peter, and you have not only heard him but you have enhanced him, and have set him in the chair of a bishop. Then all the people arose in a great fury against him and said: You are nothing but a monster, you said that other day that you repentedst of that you had said against S. Peter, and now you would overthrow us and yourself. And all at once they rose against him and cast him out of the town. All these things S. Clement tells of himself in his book, and has set it in this history. After this when S. Peter came to Rome and saw that his passion approached, he ordained Clement to be bishop after him. And when S. Peter, prince of the apostles, was dead, Clement, which was a man purveyed, and took heed of the time to come, so that lest by his ensample every bishop would choose a successor after him in the church of our Lord, and so possess the see of God by heritage, he gave it over to Linus and afterwards to Cletus, and after them Clement was chosen and compelled to take it upon him, wherein he shone by virtuous liviing and good manners that he pleased well unto the Jews, christian men and paynims. He had the poor people written by name of every each religion for to give to them according to their necessity, he loved much poor people, and them that he sanctified by baptism he suffered them not to beg commonly.
And when he had sacred a damoisel with a veil which was a virgin, and niece of Domitian the emperor, and had converted to the faith Theodora, wife of Sisinnius, friend of the emperor, and she had promised to be in purpose of chastity, Sisinnius had doubt of his wife, and entered after her into the church privily for to know what she used to do there; and when S. Clement had said the orison and the people had answered, Amen, Sisinnius was made deaf and blind and he said to his servants: Bring me hence and lead me out, and they led him round about the church and could not come to the doors ne gates. And when Theodora saw them erring so, she went to the first door, weening that her husband had known her, and after, she asked of the servants what they did, and they said to her: Our master would hear and see that was not lawful, and therefore he is made both blind and deaf. And then she gave herself to prayer, and prayed God that her husband might go out from thence, and after her prayers she said to the servants: Go you hence and bring my lord home to his house, and they went and brought him thither. And Theodora went unto S. Clement and told to him what was happened, and then this holy man came to him and found his eyes open, but he saw ne heard nothing. Then S. Clement prayed for him, and anon he received his sight and his hearing, and when he saw Clement standing by his wife, he was wood, and supposed that he had been illuded by are magic, and commanded his servants to hold fast Clement, saying: He has made me blind by are magic for to come to my wife; and he commanded to his ministers that they should bind Clement and so draw him, and they bound the pillars and stones, weening to Sisinnius, that they had bound S. Clement and his clerks and drawn them forth. Then Clement said to Sisinnius: Because you worship stones for gods and trees, therefore have you deserved to draw stones and trees. And he which supposed him to be bound verily, said: I shall do slay you. And then Clement departed, and he prayed Theodora that she should not cease to pray till that our Lord had visited her husband. Then S. Peter appeared to Theodora praying, and said to her: Your husband shall be saved by you for to accomplish that that Paul my brother says: The man miscreant shall be saved by his true wife. And this saying, he vanished away; and anon Sisinnius called his wife to him and prayed her to pray for him, and that she should call to him S. Clement. And when he was come he was instructed in the faith, and was baptized with three hundred and thirteen of his meiny, and many noble men and friends of the emperor believed in our Lord by this Sisinnius.
Then the earl of the sacrifices gave much money, and moved great treason and discord against S. Clement. Then Mamertin, provost of the city of Rome might not suffer this discord, but made S. Clement to be brought tofore him, and as he reproved and essayed to draw him to his law, Clement said to him: I would well rather that you would come to reason. For if many dogs have barked against us and have bitten us, yet they may not take from us but that we be men reasonable, and they be hounds disreasonable. This dissension which is moved, it shows that it has no certainty ne truth. And then Mamertin wrote unto Trajan the emperor, of Clement, and he had answer that he should do sacrifice or to be exiled into the desert that was beyond the city over the sea. Then the provost said to him weeping: Your God whom you worship purely, may he help you. Then the provost delivered to him a ship and all things necessary to him, and many clerks and lay people followed him in exile. And the provost found in that isle more than two thousand people christian, which had been long there condemned for to hew the marble in the rocks. And anon when they saw S. Clement they began to weep, and he comforted them and said: Our Lord has not sent me hither by my merits, but he has made me partner of your crown.
And when he understood of them that they fetched water six miles thence, and bare it upon their shoulders, he said to them: Let us all pray unto our Lord that he open to us, his confessors in this place here, the veins of a fountain or of a well, and that he that smote the stone in desert of Sinai and water flowed abundantly, he give to us running water so that we may be enjoyed of his benefits. And when he had made his prayer, he looked here and there, and saw a lamb standing which lifted up his right foot and showed a place to the bishop, and he understanding that it was our Lord Jesu Christ, whom he only saw, went to the place and said: In the name of the Father and of the Son and of the Holy Ghost, smite in this place. And when he saw that no man would smite in the place where the lamb stood, he took a little pickaxe, and smote one stroke lightly in the place under the foot of the lamb, and anon a well or a fountain sprang up and grew into a great flood. Then, unto all them joying, S. Clement said: The coming of the flood glads the city of God. And for the fame of this miracle much people came thither, and five hundred and more received baptism of him in one day, and they destroyed the temples of the idols through all that province, and within one year they edified seventy-five churches to the honour of our Lord
And three years after, Trajan the emperor, understanding this which was the year of our Lord one hundred and six, sent thither a duke, and when this duke saw that all they would gladly die for God's love, he left the multitude and took only Clement, and bound an anchor round his neck and threw him into the sea, and said: Now they may not worship him for a god. And all that great multitude of the people went to the rivage of the sea and beheld the cruelty of the tyrant. And then Cornelius and Phoebus, disciples of S. Clement, commanded to all the others to pray to our Lord that he would show to them the body of his martyr; and anon the sea departed three miles away far, so that all they might go dry foot thither, and there they found a habitacle in a temple of marble which God had made and ordained, and found the body of S. Clement laid in an ark or a chest, and the anchor thereby, and it was showed to his disciples that they should not take away the body from thence. Every year, in the time of his passion, the sea departed by seven days during, four miles far, which gave dry way to them that came thither. In one of the solemnities there was a woman went thither with a little child, and when the solemnity of the feast was accomplished, the child slept, and the noise and sound of the water was heard which came and approached fast, and the woman was abashed and forgat her child, and fled unto the rivage with the great multitude of people, and afterwards she remembered her son and began strongly to cry and weep, and ran hither and thither braying by the rivage for to know if by adventure the body of her son might be cast up on the rivage; and when she saw no succour ne no hope, she returned home, and was all that year in weeping and in heaviness. And the year after following, when the sea was departed and the way open, she ran tofore all the others and came to the place for to know if by adventure she might have any knowledge or find anything of her son, and when she kneeled down tofore the tomb of S. Clement and had made her prayers, she arose up and saw her son in the place where she had left him sleeping. Then she supposed he had been dead, and went near for to have taken the body as it had been without life, but when she saw him sleeping, she awoke him and took him in her arms tofore all the people all whole and safe, and enquired of him where he had been all that year. And he said that he knew not, but that he had slept there but one night sweetly.
S. Ambrose says in his preface in this wise: When the most wicked persecutor was constrained of the devil for to torment by pains the blessed Clement, he gave to him no pain, but victory. The martyr was cast into the flood for to be drowned, and therefore came he to a good reward by which Peter his master came into heaven. Christ approving the minds of them both in the floods, he called Clement from the bottom of the sea to the palm of victory, and he releved S. Peter in the same element, that he should not be drowned, unto the heavenly realm.
Leo, the bishop of Ostia, recounts that in the time that Michael the emperor governed the Empire of Rome, a priest, named Philosophus, came to Tersona and demanded of them that dwelled in the country of the things that be rehearsed in the history of S. Clement, and because they had not been of that time, but were strange, they said that they knew nothing thereof. For, for the sin of them of the country that dwelled in that place, the water had long ceased for to withdraw as it was wont to do. In the time of Martin the emperor the church had been destroyed of the barbarians, and the ark with the body of the martyr was wrapped in the floods of the sea for the sin of them that dwelled there, and then the priest was all amarvelled of these things and came unto a little city named Georgia, and went with the bishop and the clerks with the people for to seek the holy relics in the isle whereas they supposed that the body of the holy martyr had been. And there they digged and sang hymns and canticles, and then by revelation divine they found the body of the holy saint and the anchor by it which was cast into the sea with him, and then they bare it to Tersona. And after, this same priest came to Rome with the body of S. Clement, and there showed God many miracles for this holy saint, and the body was laid in the church, which is now called S. Clement. And it is read in a chronicle that the sea waxed dry in that place, and that the blessed Cyril, bishop of Morianne, brought the holy body unto Rome. Then let us devoutly pray unto this blessed saint, S. Clement, that by his merits we may deserve to come to the bliss of heaven. Amen.
Readings for a Martyr
Jeremiah 15:15–21Psalm 34Revelation 7:9–17Luke 12:4–12
Almighty God, you gave your servant Clement of Rome boldness to confess the Name of our Savior Jesus Christ before the rulers of this world, and courage to die for this faith: Grant that we may always be ready to give a reason for the hope that is in us, and to suffer gladly for the sake of our Lord Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.