1 Clement 40 (Lake translation) reads as follows:
1 SINCE then
these things are manifest to us, and we have looked into the depths of the
divine knowledge, we ought to do in order all things which the Master commanded
us to perform at appointed times. 2 He
commanded us to celebrate sacrifices and services, and that it should not be
thoughtlessly or disorderly, but at fixed times and hours. 3 He has himself fixed by his supreme will
the places and persons whom he desires for these celebrations, in order that
all things may be done piously according to his good pleasure, and be
acceptable to his will. 4 So then those
who offer their oblations at the appointed seasons are acceptable and blessed,
for they follow the laws of the Master and do no sin. 5 For to the High Priest his proper
ministrations are allotted, and to the priests the proper place has been
appointed, and on Levites their proper services have been imposed. The layman
is bound by the ordinances for the laity.
The Greek of the text reads:
1 Προδήλων οὖν
ἡμῖν ὄντων τούτων, καὶ ἐγκεκυφότες εἰς τὰ βάθη· τῆς θείας γνώσεως, πάντα τάξει
ποιεῖν ὀφείλομεν, ὅσα ὁ δεσπότης ἐπιτελεῖν ἐκέλευσεν κατὰ καιροὺς τεταγμένους.
2 τάς τε προσφορὰς καὶ λειτουργίας ἐπιτελεῖσθαι, καὶ οὐκ εἰκῇ ἢ ἀτάκτως ἐκέλευσεν
γίνεσθαι, ἀλλʼ ὡρισμένοις καιροῖς καὶ ὥραις. 3 ποῦ τε καὶ διὰ τίνων ἐπιτελεῖσθαι
θέλει, αὐτὸς ὥρισεν τῇ ὑπερτάτῳ αὐτοῦ βουλήσει, ἵνʼ ὁσίως πάντα γινόμενα ἐν εὐδοκήσει
εὐπρόσδεκτα εἴη· τῷ θελήματι αὐτοῦ. 4 οἱ οὖν τοῖς προστεταγμένοις καιροῖς ποιοῦντες
τὰς προσφορὰς αὐτῶν εὐπρόσδεκτοί τε καὶ μακάριοι· τοῖς γὰρ νομίμοις τοῦ
δεσπότου ἀκολουθοῦντες οὐ διαμαρτάνουσιν. 5 τῷ γὰρ ἀρχιερεῖ ἴδιαι λειτουργίαι
δεδομέναι εἰσίν, καὶ τοῖς ἱερεῦσιν ἴδιος ὁ τόπος προστέτακται, καὶ Λευΐταις ἴδιαι
διακονίαι ἐπίκεινται· ὁ λαϊκὸς ἄνθρωπος τοῖς λαϊκοῖς προστάγμασιν δέδεται
Commenting on this text, Allen Brent noted that:
Clement understands
the Old Testament cultus as type, and Church Order as antitype, in such terms
as ταξις, ταγμα, υποταγη, ευταξια and προσταγμα etc. which are concepts derived from the order of the
imperial army and Roman society. But nature reflects society, and vice-versa.
The descriptions επιτεταγμενοι ορισμοι,
διοικησις, and ονομοια διχα πασης παρεκβασεως; of the natural order find their reflections in such
terms of political relations as διαταγη and εν ειρηνη υποτασσεσθαι. . . . [after quoting 1 Clement 40] On
the basis of this Old Testament type, Clement now proceeds to the antitype in
the Christian ministry. But his exegesis continues to be saturated with the
Stoic metaphysics of a rational, divine, natural order that is incarnated in
any proper, valid political order. Each of them is to make their Eucharist
"in his own rank (εν τω ιδιω ταγματι),"
a secondary reflection of which might be in the Roman army but the primary one
is in nature. No-one is to be found "moving aside (παρεκβαινων) from the appointed
rule of his liturgy (τον ωρισμενον της λειτουργιας αυτου κανονα),"
just as in the providential order of nature sun, moon and stars move εν ομονοια διχα πασης παρεκβασεως; and κατα την διαταγην
within επιτεταγμενους ορισμους;
(41,1 cf. 20,3).
It must however be emphasised that it is important for Clement that
Church Order is cultic Order, whether prefigured in the imperial order, in
nature, or in O.T. typology. Not only can valid offerings be made only i
n Jerusalem at the altar there, but part of that validity is "the
inspection of what is offered (μωμοσκοπηθεν το προσφερομενον) through
the high-priest (δια του αρχιερεως)
and the previously stated ministers (και των προειρημενων λειτουργων)." To do
anything contrary to God's will in such cultic matters involves the threat of κινδυνος
and θανατος
(41, 3-4).
In this light we have been correct to translate λειτουργια
(a as "liturgy" in a cultic sense, as opposed to that of
"ministry of state." However, we have been at pains to emphasise that
in the Graeco-Roman world there was no final distinction between the two.
Cicero (De Nat. Deor. 2,4) made it quite clear to Cotta that consuls had
been deposed from their office, their λειτουργια, for not performing the auspicial correctly.
Natural and political disorders and their στασις formed
a conceptual continuum with cultic disorder and the shuddering horror of
sacrilege. And we have argued that the political transformation from republic
to empire involved the Imperial Cult as the sacramental expression of this
nexus of ideas. (Allen Brent, The Imperial
Cult and the Development of Church Order: Concepts and Images of Authority in Paganism
and Early Christianity Before the Age of Cyprian [Supplements to Vigiliae
Christianae 45; Leiden: Brill, 1999], 146, 147-48)
