And in the Hypotyposeis, to speak briefly, he has made abridged narratives of all the canonical Scripture, not even passing over the disputed books—I mean that of Jude and the remaining catholic epistles, and that of Barnabas and the so-called Apocalypse of Peter.
And the Epistle to the Hebrews he says to be Paul's, but to have been written for Hebrews in the Hebrew tongue, and that Luke, having carefully translated it, published it for the Greeks; whence the same complexion of style is found in the rendering of this epistle and of the Acts.
And that the words 「Paul an apostle」 were not prefixed, with reason; for, he says, writing to Hebrews who had conceived a prejudice against him and were suspicious of him, very prudently he did not at the outset turn them away by setting down his name.
Then a little further on he adds: 「But now, as the blessed presbyter used to say, since the Lord, being the apostle of the Almighty, was sent to the Hebrews, Paul, out of modesty, inasmuch as he had been sent to the Gentiles, does not inscribe himself an apostle of the Hebrews, both on account of the honour due to the Lord, and because it was over and above that he wrote also to the Hebrews, being a herald and apostle of the Gentiles.」
Again, in the same books, Clement has set down a tradition of the primitive presbyters concerning the order of the Gospels, which had this form: he said that those of the Gospels containing the genealogies were written first.
But that the one according to Mark had this dispensation: when Peter had publicly preached the word at Rome and declared the gospel by the Spirit, those present, being many, exhorted Mark, inasmuch as he had followed him from afar and remembered the things spoken, to write down what had been said; and that, having done so, he imparted the gospel to those who asked it of him.
And that when Peter came to know of it, he neither actively hindered nor urged it on. But John, last of all, perceiving that the bodily facts had been set forth in the Gospels, being urged on by his acquaintances and borne along by the Spirit, composed a spiritual Gospel. So much from Clement.
Again, the aforesaid Alexander makes mention of Clement, and at the same time also of Pantaenus, in a certain letter to Origen, as men who had been his own acquaintances. And he writes thus: 「For this too has come to pass as the will of God, as you know, that the friendship which has come down to us from our forefathers should remain inviolate, nay rather should be warmer and more steadfast.」
「For we know as fathers those blessed men who went before us, to whom in a little while we shall be: Pantaenus, the truly blessed man and lord; and the holy Clement, who became my lord and benefited me; and whoever else there may be of like sort, through whom I came to know you, the man in all things most excellent, my lord and brother.」
And these things were thus. Now Adamantius—for this too was a name belonging to Origen—while Zephyrinus was leading the church of the Romans about these times, sojourned at Rome, as he himself somewhere writes, saying: 「Having prayed to see the most ancient church of the Romans」; where, after staying not long, he returned again to Alexandria.
And there he fulfilled the customary duties of catechizing with all zeal, Demetrius the bishop of that place still at that time urging him on and all but entreating him to render help to the brethren unweariedly.