The First Epistle of Clement to the Corinthians, 1
The Second Epistle of Clement, 51
The Epistle of Polycarp to the Philippians, 65
The Martyrdom of Polycarp, 79
The Epistle of Barnabas, 97
The Epistles of Ignatius (Shorter and Longer), 137
The Epistle to the Ephesians, 145
The Epistle to the Magnesians, 171
The Epistle to the Trallians, 189
The Epistle to the Romans, 207
The Epistle to the Philadelphians, 221
The Epistle to the Smyrnæans, 239
The Epistle to Polycarp, 257
The Epistles of Ignatius after the Syriac Version, 269
The Epistle to Polycarp, 273
The Epistle to the Ephesians, 277
The Epistle to the Romans, 281
The Martyrdom of Ignatius, 287
The Epistle to Diognetus, 299
The Pastor of Hermas, 317
Book I. Visions, 323
Book II. Commandments, 349
Book III. Similitudes, 375
Fragments of Papias, 437
APPENDIX.
The Spurious Epistles of Ignatius, 449
The Epistle to the Tarsians, 455
The Epistle to the Antiochians, 461
The Epistle to Hero, a Deacon of Antioch, 467
The Epistle to the Philippians, 473
The Epistle of Maria the Proselyte to Ignatius, 483
The Epistle to Mary at Neapolis, near Zarbus, 487
The Epistle to St John the Apostle, 490
A Second Epistle to St John, 492
The Epistle to the Virgin Mary, 493
Index of Subjects, 495
Index of Texts, 500
His parents were pagans, and Clement was a convert to Christianity. In the Protrepticus he displays an extensive knowledge of Greek mythology and mystery religions, which could only have arisen from the practise of his family's religion.
Having rejected paganism as a young man due to its perceived moral corruption, he travelled in Greece, Asia Minor, Palestine and Egypt. Clement's journeys were primarily a religious undertaking. In Greece, he encountered an Ionian theologian, who has been identified as Athenagoras of Athens; while in the east, he was taught by an Assyrian, sometimes identified with Tatian, and a Jew, who was possibly Theophilus of Caesarea.
In around 180, Clement reached Alexandria, where he met Pantaenus, who taught at the Catechetical School of Alexandria. Eusebius suggests that Pantaenus was the head of the school, but it is controversial whether the institutions of the school were formalized in this way before the time of Origen. Proponents of a formalized leadership and succession suggest that Clement succeeded Pantaenus as leader of the school, and was succeeded himself by Origen. Clement studied under Pantaenus, and was ordained to the priesthood by Pope Julian before 189. Otherwise, virtually nothing is known of Clement's life in Alexandria. He may have been married, a conjecture supported by his writings. Clement's diet is also unknown, but he said some things that look down upon eating flesh such as, "It is good...neither to eat flesh" and that even the fumes from cooked flesh "darken the soul"; however he said non-vegetarians aren't sinning except in certain circumstances such as those who eat flesh with "gluttony" and he was not opposed to all instances of eating meat.
During the Severian persecutions of 202–203, Clement left Alexandria. In 211, Alexander of Jerusalem wrote a letter commending him to the Church of Antioch, which may imply that Clement was living in in Cappadocia at that time. The date and location of his death are unknown.... Show more