Chapter 44
The disorder in Corinth
| 1 Καὶ οἱ ἀπόστολοι ἡμῶν ἔγνωσαν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι ἔρις ἔσται ἐπὶ τοῦ ὀνόματος τῆς ἐπισκοπῆς. | Through our Lord Jesus Christ, our apostles also knew that there would be strife over the bishop’s office. |
| 2 διὰ ταύτην οὖν τὴν αἰτίαν πρόγνωσιν εἰληφότες τελείαν κατέστησαν τοὺς προειρημένους, καὶ μεταξὺ ἐπινομὴν δεδώκασιν, ὅπως, ἐὰν κοιμηθῶσιν, διαδέξωνται ἕτεροι δεδοκιμασμένοι ἄνδρες τὴν λειτουργίαν αὐτῶν. |
For this reason, therefore, after they received complete foreknowledge, they appointed the previously mentioned people and afterward they gave the offices a permanency. Thus if they die, other approved men should succeed in their ministry. |
| 3 τοὺς οὖν κατασταθέντας ὑπ' ἐκείνων ἢ μεταξὺ ὑφ' ἑτέρων ἐλλογίμων ἀνδρῶν συνευδοκησάσης τῆς ἐκκλησίας πάσης, καὶ λειτουργήσαντας ἀμέμπτως τῷ ποιμνίῳ τοῦ Χριστοῦ μετὰ ταπεινοφροσύνης, ἡσύχως καὶ ἀβαναύσως, μεμαρτυρημένους τε πολλοῖς χρόνοις ὑπὸ πάντων, τούτους οὐ δικαίως νομίζομεν ἀποβάλλεσθαι τῆς λειτουργίας. | Therefore, these who were appointed by them, or by other reputable men with the consent of the whole church, and who have ministered to the flock of Christ blamelessly, humbly, peaceably, and unselfishly, and for a long time have had a good testimony by all, then these are considered to be unjustly removed from their ministry |
| 4 ἁμαρτία γὰρ οὐ μικρὰ ἡμῖν ἔσται, ἐὰν τοὺς ἀμέμπτως καὶ ὁσίως προσενεγκόντας τὰ δῶρα τῆς ἐπισκοπῆς ἀποβάλωμεν. | It isn’t a light sin for us if we remove those from the office of bishop who have served the gifts blamelessly and in holiness. |
| 5 μακάριοι οἱ προοδοιπορήσαντες πρεσβύτεροι, οἵτινες ἔγκαρπον καὶ τελείαν ἔσχον τὴν ἀνάλυσιν· οὐ γὰρ εὐλαβοῦνται μὴ τις αὐτοὺς μεταστήσῃ ἀπὸ τοῦ ἱδρυμένου αὐτοῖς τόπου. |
Blessed are those elders who have died before, having their departure when they were fruitful and at mature age,
for they are not concerned that someone might remove them from their established place. |
| 6 ὁρῶμεν γάρ, ὅτι ἐνίους ὑμεῖς μετηγάγετε καλῶς πολιτευομένους ἐκ τῆς ἀμέμπτως αὐτοῖς τετιμημένης λειτουργίας. | For we see that you have removed some people, their good conduct notwithstanding, from the honourable ministry they did blamelessly. |
Summary
In Chapter 44, Clement delivers what is arguably the historical and ecclesiological crux of the entire letter. Having used the Old Testament typology of Moses and Aaron’s rod in Chapter 43, he applies the lesson directly to the current crisis in Corinth. Clement reveals that the apostles—possessing complete foreknowledge (πρόγνωσις τελεία) given by Christ—knew beforehand that contention would break out over the office of the episcopate (ἔρις ἔσται ἐπὶ τοῦ ὀνόματος τῆς ἐπισκοπῆς).
To prevent future chaos, the apostles instituted a clear provision for regular succession (ἐπινομή / codicil / rule of continuance):
They appointed the first tier of overseers (ἐπίσκοποι / πρεσβύτεροι).
They established a rule that when these leaders died (κοιμηθῶσιν), other approved men (δεδοκιμασμένοι ἄνδρες) should succeed to their ministry.
Clement then defines the legitimate qualifications of the deposed Corinthian presbyters: they were appointed either by the apostles or subsequently by other eminent men (ἐλλόγιμοι ἄνδρες), with the consent of the whole church (συνευδοκησάσης τῆς ἐκκλησίας πάσης), and had served Christ’s flock blamelessly, humbly, quietly, and unselfishly for a long time.
Consequently, Clement declares that removing such blameless men who have faithfully offered the gifts of the episcopate (τὰ δῶρα τῆς ἐπισκοπῆς) is no small sin (ἁμαρτία οὐ μικρά).
He concludes by calling the departed presbyters blessed because they died before facing such unjust deposition (μετάστασις) from their established place.
Significant Greek Expressions
ἔρις... ἐπὶ τοῦ ὀνόματος τῆς ἐπισκοπῆς (Strife / contention over the title of the episcopate): Eris (strife, rivalry) paired with onomatos (title, honor, office) and episkopē (overseership/episcopate). Reveals that the Corinthian rebellion was not over fundamental doctrine or moral heresy, but over ecclesial status, governance, and the authority of the office.
ἐπινομήν (Provisional directive / codicil / rule of succession): A notoriously difficult and hapax legomenon in this context. Derived from epinemō (to distribute, assign, add to) or understood as a legal terms (epinomis, codicil, injunction, or continuance rule). Refers to the apostolic provision guaranteeing an orderly mechanism for succession upon a leader’s death.
δεδοκιμασμένοι ἄνδρες (Tested / approved men): Perfect passive participle of dokimazō (to test, approve after examination; cf. 1 Clement 42.4). Leadership selection required rigorous spiritual testing rather than charismatic self-assertion or factional election.
συνευδοκησάσης τῆς ἐκκλησίας πάσης (With the consent / approval of the whole church): Aorist active participle of syneudokeō (to join in approving; cf. 1 Clement 35.6). Highlights early Christian governance dynamics: while ordination/appointment came from above (apostles/ellogimoi andres), it required the collective affirmation and endorsement of the local congregation.
ἀβαναύσως (Without vulgarity / unselfishly / noble-mindedly): Adverb from banausos (artisan, vulgar, mercenary, low-minded). Means serving without mercenary motives, greed, or petty ambition—contrasting the deposed presbyters' selfless service with the selfish ambitions of the rebels.
προσενεγκόντας τὰ δῶρα τῆς ἐπισκοπῆς (Having offered the gifts of the episcopate): Uses prospherō (to offer/present) and dōra (gifts/offerings). Refers directly to the liturgical/sacerdotal duties of the overseer/presbyter in presenting the Eucharistic offerings and prayers of the church assembly.
μετηγάγετε (You removed / displaced): Aorist active of metagō (to transfer, remove, displace, or depose from office). Clement directly accuses the Corinthians of wrongfully removing leaders who were conducting their lives and ministry blamelessly (καλῶς πολιτευομένους).