THE NEW SCHAFF-HERZOG
that during the Middle Ages they were the most frequent possessors of a higher education, the name came to be loosely appHed to educated men. In English post-Reformation usage the name of clerk was appUed to a lay official of parish churches whose duty it was to assist the minister, especially by leading the responses of the congregation.
CLERMONT, SYNODS OF: Of synods held at the town of Clermont (Clermont-Ferrand, Arvernum, capital of the present department of Puy-de- Dome, 250 m. s.s.e. of Paris) the most important was that convoked by Urban II. in 1095, in which the crusades originated (see Urban II.). Two earlier sj-nods belong to the Merovingian time, the first on Xov. 8, 535, under Theudebert I., the acts of which have some importance for knowledge of conditions at the beginning of the Frankish period, and the second between 584 and 591 under Childebert II. to consider a question of discipline. For the alleged second synod in 549 of. F. Maassen, Geschichte der Quellen des kanonischen Rechts, i (Graz, 1S71), 209-210. Other synods have no general interest. (A. Hauck.)
CLETUS. See Anacletus; Clement op Rome.
CLEVERNESS: A term applied to mental as opposed to spiritual ability. It is related to, but not identical with wisdom, is often connected with it (cf. Jas. iii. 13), but generally with the distinction that cleverness is referred to the worldly side of knowledge and ability, wisdom to the spiritual side. Frequently it has an ironical undertone, implying the reverse of simplicity and humility.
The Jewish nation owns cleverness as an inheritance from Jacob. Its most brilliant representative in the Old Testament is Solomon. In the New Testament the word expressing the idea is phronimos, the principal passage is Matt. x. 16. The disciple of Christ must have a discerning mind and eyes open to the things of this world in order to discern the dangers threatening him and the means he may employ against them. Cleverness, a natural gift of God, is not objectionable in itself, but it should be controlled and raised to the quality of a moral virtue. Attachingtoit is the temptation of self-conceit (cf.Rom. xii. 16; I Cor. iv. 10; II Cor. xi. 19). The world uses cleverness to serve selfinterest (Luke xvi. 1-9). The " wisdom of the just" (Luke i. 17) must have the foundation given Matt. vii. 24, and must be controlled so as to keep an unsullied conscience (Jas. iii. 13) in order to attain a blissful issue of earthly life (Ps. xc. 12). ■Worldly cleverness is entirely in the service of eudemonism. While the vocation of a minister calls for cleverness, the clergyman must look for it in the sense of Jas. i. 5. Karl BuRGERf.
CLIFFORD, JOHN: Enghsh Baptist; b. at Sawley (7 m. s.e. of Derby), Derbyshire, England, Oct. 16, 1836. He studied at Midland Baptist College, Leicester, and University College, London (B.A., LSOlj. Since 1858 he has tieen minister of Praed Street and Westbourne Park Church, Paddington, London. He was president of the General Baptist Association in 1872, and from 1876 to 1878 was secretary of the London Baptist Association,
becoming president in 1879. He was also president of the Baptist Union of Great Britain and Ireland in 1888 and 1899, as well as of the National Council of Free Evangelical Churches in 1898-99 and of the British Chautauqua in 1899-1900. He edited The General Baptist Magazine 1870-83 and was coeditor of The Review of the Churches 1891-94 and of The Baptist Union Magazine 1892-95. Of his pubhcations may be mentioned George Mostyn (London, 1874); Daily Strength for Daily Living : Expositions of Old Testament Themes (1885); The Inspiration and Authority of the Bible (1892); Typical Christian Leaders (1898); God's Greater Britain (1899); The Ultimate Problems of Christianity (Angus lectures for 1906).
Bibliography : C. T. Bateman, Life of John Clifford London, 1908.
CLIFTON (CLYFTON), RICHARD: English Separatist; d. at Amsterdam May 20, 1616. He was pastor of the congregation which met at the house of William Brewster (q.v.) in Scrooby and had John Robinson as his assistant; emigrated to Amsterdam in Aug., 1608, joined the church of Francis Johnson there, and became its " teacher." He wrote A Plea for Infants and Elder People concerning their Baptism (Amsterdam, 1610) against the views of John Smyth (q.v.), and An Advertisement concerning a Book Lately Published by Christopher Lawne and Others against the Exiled English Church at Amsterdam (1612), which called forth an Animadversion from Henry Ainsworth (1613). He is said to have been the most effective writer among the Separatists.
CLINICAL BAPTISM: The name of clinici was applied, from the third century, to those who were baptized at home in illness by sprinkling, not immersion. Cyprian, the first in whom the word is found, disapproves of it {Epist. ,\xix..) but asserts the full validity of such baptism. On the other hand. Pope Cornelius, referring to the case of Novatian, who was thus baptized, apparently expressed a doubt (Eusebius, Hist, eccl., VI. xliii. 14, 17). This doubt or prejudice so far maintained itself that the fourth century Council of Neocaesarea (canon xii.) forbade the ordination of such persons. Since the traditional but not essential accompanying ceremonies were of necessity omitted in these baptisms, it appears from the letter of Cornelius that it was customary, if not enjoined, to supply them later. [The same rule is found to-day in the Rituale Romanum (ii. 15); and the Anglican Prayer-book provides for the bringing to church of those who have been privately baptized, and their formal reception into the Church. (A. Hauck.)
CLOWES, WILLIAM. See Methodists, I., 4.