"... In 1 Clement, Judith’s story appears in truncated form (and without her maid) in what has been delineated as chapter 55. The author claims to be bringing in examples from “the Gentiles,” but then proceeds to talk about rulers who have received oracles to accept death during the time of plague to save others, those in the church community who have placed themselves into slavery and prison to ransom others, and Judith and Esther. From the order, it is not clear whether the community considers itself part of the Gentiles or somewhere between the Gentiles and (presumably) Jewish Judith and Esther, and the other examples of the letter certainly come from both Jewish and non-Jewish contexts ... 1 Clement 55 emphasizes Judith’s success as a woman with typically masculine courage, a description that counteracts chapter 6’s apology that women martyrs complete their race of faith in a manner equal to the Apostles Peter and Paul despite being weak in body (but not mind) ... the problem remains that the Judith of 1 Clement must “seek permission” from the town’s elders before going out and cutting for herself the head of Holofernes. This, of course, could have the effect of amplifying the inscription of a social hierarchy, given that the author might be supporting the literal “elders” as presbyters over against a faction of perhaps younger upstart – Judith here is the one for the job simply because she is the one capable of walking over there; other leaders, both male and female, might be staying home ..."