Many other passages are
introduced by formulae (e.g., 1 Clement 13:1, "for the Holy Spirit
says;" 1 Clement 14:4; 46:2; 50:4, "For it is written;" or 1
Clement 23:3, "Let the Scripture be far from us in which he says")
which introduce quotations from unknown sources. In some of these instances it
seems that the quotations are really combinations of known passages which have
been joined together in a "testimony book" style, and do not
necessarily have their origin in apocryphal or pseudepigraphical passages.
Other passages seem unique, however, having their origin in no known source. (Ralph
J. Brabban II, “The Use of the Apocrypha and Pseudepigrapha in the Writings of
the Apostolic Fathers” [PhD Dissertation; Baylor University, August 1984], 352)
This dissertation confirms three
things which, until now, have merely been assumed by many scholars. First, a
substantial number of the books of the apocrypha and pseudepigrapha were known
and used by the early Church. Second, these sources were used in the same way
that canonical sources were used. Finally, as demonstrated by usage, these
books of the apocrypha and pseudepigrapha were considered scripture in the
earliest post-New Testament orthodox Church. (Ralph J. Brabban II, “The Use of
the Apocrypha and Pseudepigrapha in the Writings of the Apostolic Fathers” [PhD
Dissertation; Baylor University, August 1984], 380)
I have a copy of the dissertation as a PDF in my possession.
For those who wish for a copy, send a donation via either Paypal or Venmo and
include your email address.
