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Clement’s person and work were held in great esteem in early Christianity, as is evident from the honorific titles conferred on him: makarios blessed and hagios saint, the latter until the 8th c. He was included as a saint in Usuard’s martyrology 4 December. Since Benedict XIV, he has been left out of the Roman Martyrology, for several reasons. First, Clement and his work have been damaged by his having been considered a presumed teacher of Origen in the Origenist controversies, though he was not strictly his teacher, and many points of teaching condemned in Origen have nothing to do with Clement. This damage was already reflected in the Sacra Parallela, which still cite him with some frequency but no longer give him the titles blessed and saint. It later found peculiar expression in the Decretum Gelasianum 7th c.?, which, in the face of all reality, numbers him without ado among the heretics.

Given the vast circulation and enduring use of this text, it is no wonder that in the West, after Cassiodorus, Clement’s writings remained practically unused. In the East he was particularly harmed by the condemnation of Photius, who, conditioned by a certain rigidity and incapacity to think historically, compared the terminology used by Clement and by the 2nd-3rd c. with that of his own period, and thought he could accuse him of christological heterodoxy. Because of Photius’s vast influence, his judgment of Clement’s works had a big following, producing a negative effect lasting to our time; so it is no surprise if Clement has been largely forgotten in the East, from Photius on. He did Clement little justice by placing him in his own time and evaluating him only on the basis of attempts to solve problems of that time.

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