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ANF Pseudo-Clementine The Recognitions of Clement
Introductory Notice to The Recognitions of Clement.
[521] [See supra, p. 69, and Introductory Notice to Homilies.—R.]
[522] Die Clementinischen Rekognitionen und Homilien, nach ihrem Ursprung und Inhalt dargestellt, von Dr. Adolf Hilgenfeld, Jena, 1848, p. 1. [Despite the morbid taste of this school for heretical writings, and the now proven incorrectness of the “tendency-theory,” due credit must be given to Baur and his followers for awakening a better critical discernment among the students of ecclesiastical history. Hilgenfeld’s judgments, in the higher and lower criticism also, are frequently very incorrect; but he has done much to further a correct estimate of the Clementina. See Introductory Notice, supra.—R.]
[523] [The title, which varies in different manuscripts, is derived from the “narrating, in the last books, of the re-union of the scattered members of the Clementine family, who all at last find themselves together in Christianity, and are baptized by Peter” (Schaff, History).—R.]
[524] See Schliemann, Die Clementinen, Hamburg, 1844, p. 295.
[525] [See a brief account of the discussion supra, p, 70.—R.]
[526] Philocalia, cap. 22.
[527] See Merx, Bardesanes von Edessa, Halle, 1863, p. 113.
[528] Die Homilien und Rekognitionen des Clemens Romanus, nach ihrem Ursprung und Inhalt dargestellt, von Gerhard Uhlhorn, Göttingen, 1854, p. 429. [Schaff thinks “the Homilies probably originated in East Syria, the Recognitions in Rome.” But Rufinus gives no intimation of the Roman origin of the Greek work he translated. Still, the apparently more orthodox character of the Recognitions suggests an editor from the Western Church.—R.]
[529] Var. readings: “magnanimous one,” “my lord,” “my friend.”
[530] [The reference is probably to the transformation of the father of Clement into the appearance of Simon Magus. This is narrated in both the Recognitions (book x. 53, etc.) and in the Homilies (xx. 12, etc.), though the latter book closes without any statement of the restoration. It would seem unlikely, then, that Rufinus refers to the Homilies as the “other” collection. The recovery of the closing portion of that work has given us its account of the transformation.—R.]
[531] [How far Rufinus has omitted portions which occurred in Greek cannot be known. It is quite probable that the apparent heresy of some passages, rather than their incomprehensibility, led him to omit them. This may be urged in favour of the priority of the Homilies, but is not conclusive.—R.]
[532] [There is no good reason for doubting that Rufinus refers to the extant epistle prefixed to the Homilies, and forming, with “the Epistle of Peter to James,” which precedes it, a preface and fictitious authentication of that collection.—R.]
[533] [The language of Rufinus confirms that of Irenæus, Eusebius, and Jerome, as to the episcopal succession at Rome (assuming that Cletus and Anacletus, named by Irenæus, is identical with Cletus). For other variations, see Church Histories and Encyclopædias (under Clemens Romanus). The current opinion at Rome in the beginning of the fifth century is evident from this passage. Comp. Ante-Nicene Fathers, vol. i. pp. 1, 2.—R.]
Chapter I.—Clement’s Early History; Doubts.
[534] [The first six chapters closely resemble the corresponding chapters of Homily I. The variations are no greater than might readily appear in a version.—R.]
[535] V. R. in the time of Tiberius Cæsar.
Chapter VII.—Arrival of Barnabas at Rome.
[536] [In Homily I. a warning of future punishment is added.—R.]
[537] [The narrative in the Homilies is fuller; the preacher at Rome is not named; Clement attempts to go to Judæa, is driven to Alexandria, and meets Barnabas there; the occurrences here given in chaps. 8–11 are placed in Alexandria, whence Clement goes, after the departure of Barnabas, to Cæsarea where he meets Peter (comp. chap. 12).—R.]
Chapter XII.—Clement’s Arrival at Cæsarea, and Introduction to Peter.
[538] [The two accounts of the meeting with Peter at Cæsarea are closely parallel.—R.]
Chapter XVI.—Instruction Continued: the True Prophet.
[539] [This discourse is given somewhat more fully here than in the Homilies.—R.]
Chapter XVII.—Peter Requests Him to Be His Attendant.
[540] [Comp. Homily I. 20, where there is a curious inconsistency. Both accounts seem to insert this to tally with the fictitious relation to James, and both may be used to support the theory of a common documentary basis.—R.]
Chapter XIX.—Peter’s Satisfaction.
[541] [In the Homilies this is not expressed, but implied. The whole passage suggests a separatism quite contrary to Pauline precept. Compare the more detailed statement of separatism in book ii. 70, 72, vii. 29; Homily XIII. 4.—R.]
Chapter XX.—Postponement of Discussion with Simon Magus.
[542] [Identified in the Homilies with the publican of Jericho. Fifteen others are named in Homily II. 1; some of them are introduced in Recognitions, ii. 1.—R.]
[543] Here we follow a marginal reading.
[544] [This chapter has no direct parallel in the Homilies. While there is a general resemblance in the remainder of book i. to Homily II., much of the matter is peculiar, or at least introduced in a connection different from that of the Homilies.—R.]
Chapter XXIII.—Repetition Continued.
[545] That is, that I may be sure that you remember these things.
Chapter XXVII.—Account of the Creation.
[546] [Hilgenfeld regards chaps. 27–72 as part of the Jewish-Christian document called Kerygma Petri, of which an outline is given in book iii. 75. This he thinks was of Roman origin. Certainly these chapters bear many marks of an earlier origin than most of the pseudo-Clementine literature. Much of the matter is not found elsewhere in this literature: the tone of the discourse is much superior; the instruction represented as given to Clement, is quite well adapted to his needs as a heathen inquirer; the views presented are not so extravagant as much that occurs in the Homilies; the attempt to adjust the statements to the New-Testament narrative is skilfully made, and there is not lacking a great vraisemblance. It may not be improper to add, that the impressions first given in regard to this passage were made upon the writer of this note quite independently of Hilgenfeld’s theory; some of them committed to writing without a thought of maintaining that theory.—R.]
Chapter XXVIII.—Account of the Creation Continued.
[548] That is, his soul, according to the doctrine of the pre-existence of souls.
Chapter XXIX.—The Giants: the Flood.
[549] Gen. vi. 2. [Compare with this chapter Homily VIII. 12–17, where there are many more fanciful details.—R]
[550] The writer here translates the words of the Septuagint, of οἱ γίγαντες οἱ ἀπ᾽ αἰῶνος οἱ ἄνθρωποι οἱ ὀνομαστοί, illi qui a seculo nominantur. We have given the translation of our authorized version. It is likely, however, that the writer believed the name to imply that they lived to a great age, as is maintained by Diodorus quoted by Suicer on the word, or he may have traced the word to γῆ.
[552] [With this chapter compare Homily IX. 3–7.—R.]
Chapter XXXI.—World After the Flood.
[554] [This orderly and consistent explanation of the Old-Testament economy (chaps. 32–39) is peculiar to the Recognitions.—R.]
[555] Gen xv., xxii.
Chapter XXXIV.—The Israelites in Egypt.
[557] That is, picture or statue.
[558] Comp. 1 Cor. x. 4.
Chapter XXXVI.—Allowance of Sacrifice for a Time.
[559] Deut. xvii. 15; Acts iii. 22-23.
Chapter XXXVII.—The Holy Place.
[560] Deut. xii. 11; 2 Chron. vii. 12.
[561] Hos. vi. 6; Matt. ix. 13; xii. 7.
[562] Matt. xxiv. 2; Luke xix. 44.
Chapter XXXVIII.—Sins of the Israelites.
Chapter XL.—Advent of the True Prophet.
Chapter XLI.—Rejection of the True Prophet.
[569] Matt. xxvii. 45, 51, 52.
Chapter XLII.—Call of the Gentiles.
[570] [Chaps. 42, 43, show little of the Ebionitic tendency, except in the attempt to reduce the difference between Jews and Christians to the single point of belief in the Messiahship of Jesus.—R]
Chapter XLIII.—Success of the Gospel.
Chapter XLIV.—Challenge by Caiaphas.
[575] [Evidently “the Lord’s brother.” Comp. chap. 68.—R.]
[576] This account of occurrences in Jerusalem (chaps. 45–70) is probably meant to supplement Acts v. and viii. The date tallies with the stoning of Stephen, to which there is no allusion. The whole bears abundant marks of “manipulation” of the New-Testament record.—R.]
Chapter XLV.—The True Prophet: Why Called the Christ.
[577] [The discourse of chaps. 45–52 is interesting from its christological consistency. The doctrine, while showing Ebionitic origin, is closer to the Catholic view than that of the Homilies.—R.]
[578] [The references to oil in chaps. 45–48, particularly the connection of anointing with baptism, have been regarded, since the discovery of the full text of Hippolytus, as showing traces of relationship to the system of the Elkesaites. See Introductory Notice. In the forms given by Hippolytus (see Ante-Nicene Fathers, v. pp. 132, 133) the oil is represented as one of “seven witnesses” to be adjured by the subject of baptism.—R.]
Chapter XLVIII.—The True Prophet, a Priest.
Chapter L.—His Rejection by the Jews.
Chapter LII.—The Saints Before Christ’s Coming.
[583] That is, the sin of sacrifice.
[585] [Comp. book ii. 8–11 and Homily II. 24. The writer here confuses the later Dositheus with an earlier teacher, whose disciple Zadok was the founder of the sect of the Sadduccees.—R.]
Chapter LV.—Public Discussion.
[587] [Here we encounter that favourite notion of apocryphal writers, that each Apostle must he represented as contributing his portion to the statement and defence of the faith.—R.]
Chapter LVII.—Samaritan Refuted.
Chapter LX.—Disciples of John Refuted.
[590] We should doubtless read “Barsabas.”
Chapter LXI.—Caiaphas Answered.
[591] Matt. v. 3; Luke vi. 20.
Chapter LXIV.—Temple to Be Destroyed.
[592] Dan. ix. 27; Matt. xxiv. 15.
Chapter LXV.—Tumult Stilled by Gamaliel.
Chapter LXVIII.—The Rule of Faith.
[594] [This title is consistent with the position accorded to James the Lord’s brother in the entire pseudo-Clementine literature.—R.]
Chapter LXIX.—Two Comings of Christ.
[595] [This sentence seems to have been framed to accord with the Catholic doctrine.—R.]
Chapter LXX.—Tumult Raised by Saul.
[596] A marginal note in one of the manuscripts states that this enemy was Saul. [This is confirmed by chap. 71.—R.]
Chapter LXXI.—Flight to Jericho.
[597] Acts xxii. 5. [There is an evident attempt to cast a slur upon the apostle Paul, but the suppression of the name is significant.—R.]
Chapter LXXII.—Peter Sent to Cæsarea.
[598] [Comp. book ii. 7 and Homily II. 22, 24.—R.]
[599] [The visit of Peter to Cæsarea narrated in Acts x. was for a very different purpose. It is probable that the author of the Recognitions connected the persecution by Saul and the sorceries of Simon because of the similar juxtaposition in Acts viii.—R.]
[600] [With this list compare that in iii. 68, where four others are added (or substituted), and some importance given to the number twelve. See also Homily II. 1. The variety and correspondence point to the use of a common basis.—R.]
[601] That is, the lamp which had been lighted in the evening.
[602] [In the Homilies the discourse before the discussion with Simon is much fuller.—R.]
Chapter V.—Simon Magus, a Formidable Antagonist.
[605] [The statements of Niceta and Aquila are introduced in the Homilies before the postponement of the discussion with Simon. There is a remarkable variety in the minor details respecting Simon as given in the two narratives.—R.]
Chapter VIII.—Simon Magus: His History.
[606] [Comp. i. 54. In Homily II. 23 Simon is said to be a follower of John the Baptist, one of the thirty chief men: so Dositheus. Here Dositheus is represented as the head of a separate sect; so in i. 54.—R.]
[607] [Called “Helena” in the Homilies, and identified apparently with Helen, the cause of the Trojan War.—R.]
Chapter IX.—Simon Magus: His Profession.
[608] [The statements made in the Recognitions respecting the claims of Simon are more extravagant and blasphemous than those occurring in the Homilies. Comp. the latter, ii, 26–32.—R.]
Chapter XII.—Simon Magus and Luna.
[609] The meaning seems to be, that she was seen at all the windows at once.—Tr.
Chapter XIV.—Simon Magus, Professes to Be God.
[610] [This parody of the miraculous conception is not found in the Homilies.—R.]
Chapter XVI.—Simon Magus: Hopelessness of His Case.
[611] [In Homily II. 37–53 the discourse of Peter is quite different and far less worthy. In Homily III. 1–28 a similar discourse is given, just before the discussion with Simon, abounding in statements that suggest erroneous views of Scripture, and indicate a Gnostic origin.—R.]
Chapter XVIII.—Responsibility of Men.
Chapter XIX.—Disputation Begun.
[613] [Three discussions with Simon Magus are detailed in the pseudo-Clementine literature,—one in the Recognitions, ii. 20–iii. 48; two in the Homilies, iii. 30–58 and xvi.–xix. The differences between these are quite remarkable.
I. External Differences.—That in the Recognitions is assigned to Cæsarea and is represented as lasting three days, details of each day’s discussion being given. The earlier one in the Homilies is given the same place and time, but it is very brief. The details of the first day alone are mentioned; and it resembles that in the Recognitions less than does the later one. This is represented as taking place at Laodicea, and as occupying four days. The account is the longest of the three. In its historical setting this discussion has no parallel in the Recognitions. Faustus, the father of Clement, is made the umpire; and this discussion before him takes the place of the discussions with him which occupy so large a part of Recognitions, viii.–x.
II. Internal Differences.—Of course there are many thoughts common to the discussions; but the treatment is so varied as to form one of the most perplexing points in the literary problem. All are somewhat irregular in arrangement, hence an analysis is difficult.
The discussion in the Recognitions seems to be more ethical and philosophical than those in the Homilies; the latter contain more theosophical views. Both of them emphasize the falsehoods of Scripture and abound more in sophistries and verbal sword-play. In the Recognitions against Simon’s polytheism and theory of an unknown God, Peter opposes the righteousness of God, emphasizing the freedom of the will, discussing the existence and origin of evil, reverting to the righteousness of God as proving the immortality of the soul. The defeat of Simon is narrated in a peculiar way.
The Cæsarean discussion in the Homilies is very briefly narrated. After the preliminary parley, Simon attacks the God of the Scriptures attributing defects to Him. Peter’s reply, while explaining many passages correctly, is largely taken up with a statement of the view of the Scripture peculiar to the Homilies. This is really the weapon with which Simon is defeated. The discussion, therefore, presents few points of resemblance to that in the Recognitions.
The Laodicean discussion in the Homilies, covering four days, is of a higher character than the preceding. It is not strictly parallel to that in the Recognitions. The opening argument is concerning polytheism. To Peter’s monotheism Simon opposes the contradictions of Scripture: these Peter explains, including some christological statements which lead to a declaration of the nature, name and character of God. On the second day, after some personal discussion, Simon asserts that Christ’s teaching differs from that of Peter; the argument reverts to the shape and figure of God. The evidence of the senses is urged against fancied revelations, which are attributed to demons. On the third day the question of God the Framer of the world is introduced, and His moral character. Peter explains the nature of revelation, with some sharp personal thrusts at Simon, but soon reverts to the usual explanation of Scripture.
On the fourth day the existence of the evil one becomes the prominent topic: the existence of sin is pressed; and the discussion closes with a justification of the inequalities of human life, and an expression of judgment against Simon by Faustus.
Throughout these portions footnotes have been added, to indicate the correspondences of thought in the several accounts—R.]
Chapter XX.—The Kingdom of God and His Righteousness.
[614] [This opening sentence occurs in the Homilies, but in other parts the discourses differ. This is far more dignified and consistent than that in the Homilies, which at once introduces a claim to authority as messenger of the Prophet.—R.]
Chapter XXI.—Righteousness the Way to the Kingdom.
Chapter XXII.—Righteousness; What It is.
Chapter XXIII.—Simon Refuses Peace.
[618] [In Homily III. 38, 39, Simon is represented as at once attacking the Apostle and his monotheism; the arguments are, in the main, those given in chap. 39 of this book. Chaps. 23–36 are without a direct parallel in the Homilies.—R.]
Chapter XXVI.—Simon’s Interruption.
Chapter XXVII.—Questions and Answers.
Chapter XXIX.—Peace and Strife.
[623] Matt. x. 35-36; Luke xii. 53.
Chapter XXX.—Peace to the Sons of Peace.
[625] Matt. x. 12-15; Luke x. 5-6.
Chapter XXXII.—Simon’s Challenge.
[629] [The discussion in the Homilies is represented as virtually beginning with this statement of the Apostle; comp. Homily III. 37. The arguments here, however, are given with greater detail.—R.]
Chapter XXXVIII.—Simon’s Creed.
[630] [In both the Recognitions and the Homilies the contest turns upon the monotheistic teaching of the Old Testament and the supreme Deity of Jehovah. This is rightly regarded as an evidence of Ebionitic origin. But Gnostic elements enter again and again.—R.]
Chapter XXXIX.—Argument for Polytheism.
[638] [Compare Homily XVI. 6.—R.]
[639] [The reply of Peter here is of a higher character than that given in the Homilies (see iii. 40, etc.). Indeed, the report of the entire discussion in the Recognitions shows a superior conception of the Apostle.—R.]
Chapter XLI.—The Answer, Continued.
Chapter XLII.—Guardian Angels.
[642] [This remarkable chapter is peculiar to the Recognitions. The angelology seems to be Ebionitic, rather than Gnostic.—R.]
Chapter XLIII.—No God But Jehovah.
Chapter XLIV.—The Serpent, the Author of Polytheism.
[650] Ps. lxxxvi. 8; lxxi. 19.
[652] Josh. xxiii. 7, in Sept.
[653] Gen. iii. [The same thought occurs in Homily X. 10, 11 —R.]
Chapter XLV.—Polytheism Inexcusable.
Chapter XLVI.—Christ Acknowledged the God of the Jews.
[658] [Compare Homily XVII. 4.—R.]
[659] Matt. xi. 27. [Comp. Luke x. 22. This objection is given in Homilies XVII. 4, XVIII. 4.—R.]
Chapter XLVIII.—Peter’s Answer.
Chapter XLIX.—The Supreme Light.
[661] This chapter presents the topic which is made the main point in a subsequent discussion with Simon; see Homily XVIII.—R.]
Chapter L.—Simon’s Presumption.
[662] [With chaps. 50, 51, comp. Homily XVII. 13, etc.—R.]
Chapter LIII.—Simon’s Blasphemy.
[663] We render by a periphrasis the expression ineffabili quadam ratione compertum. The meaning seems to be, that the belief of the existence and unity of God is not the result of reasoning, but of intuition or instinct.
[664] [The argument of Simon here differs from that represented in Homilies XVII., XVIII. There Simon asserts that the Framer of the world is not the highest God, because He is not both just and good. Comp. also book iii. 37, 38.—R.]
Chapter LV.—Simon’s Objections Turned Against Himself.
[665] [The attitude of the Apostle Peter toward the Old Testament is differently represented in the Homilies, where false views are admitted to exist in the Scriptures. Comp. Homilies II. 38, 40, 41, 51, III. 4, 5, etc.—R.]
Chapter LVI.—No God Above the Creator.
[666] That is, you take the idea of substance from the God of the Jews, and only enlarge it by the addition of the words above all.
Chapter LX.—The Creator the Supreme God.
Chapter LXII.—Peter’s Experience of Imagination.
[668] [This story (chaps. 62–65) is peculiar to the Recognitions. In Homily XVII. 14–19 there is an argument against the trustworthiness of supernatural visions, which is supposed to be anti-Pauline in its aim.—R.]
Chapter LXVI.—Existence and Conception.
[669] [The remaining chapters of this book hare no exact parallel in the Homilies.—R.]
[670] That is, have no visible or sensible species, according to the Platonic theory of perception.
Chapter LXXI.—Separation from the Unclean.
[671] [Comp. book i. 19, vii. 29; Homilies I. 22, XIII. 4.—R.]
[673] [On the demonology of this work see book iv. 15–19; comp. Homily IX. 8–22.—R.]
[674] [The larger part of book iii. has no direct parallel in the Homilies, though, of course, many of the views presented are given in the latter under different circumstances.—R.]
Chapter I.—Pearls Before Swine.
Chapter XII.—Second Day’s Discussion.
[676] Chaps ii.–xii. are wanting in the mss. of best authority; and it seems to us indisputable that they form no part of the original work. For this reason, and because we have found them utterly untranslatable, we have omitted them.
[677] [Comp. Homily XVII. 2 for a similar accusation made by Simon.—R.]
Chapter XIII.—Simon a Seducer.
Chapter XIV.—Simon Claims the Fulfilment of Peter’s Promise.
[679] Luke viii. 5. [Comp. Matt. 13.3; Mark 4.3, etc.—R.]
Chapter XV.—Simon’s Arrogance.
[680] [In Homily XIX. the discussion with Simon is respecting the existence of the evil one. Here the treatment is apparently of a higher philosophical character.—R.]
Chapter XX.—Common Principles.
Chapter XXI.—Freedom of the Will.
[682] [Comp. Homilies XI. 8, XIX. 15. But in the Recognitions this topic is more frequently treated. See chap. 26, and elsewhere.—R.]
Chapter XXIV.—God the Author of Good, Not of Evil.
[683] [Comp. Homily XIX. 12. The argument here is far more philosophical.—R.]
Chapter XXVI.—No Goodness Without Liberty.
[684] [Comp. Homily XIX. 15.—R.]
Chapter XXVII.—The Visible Heaven: Why Made.
Chapter XXIX.—Corruptible and Temporary Things Made by the Incorruptible and Eternal.
Chapter XXX.—How the Pure in Heart See God.
Chapter XXXVII.—God Righteous as Well as Good.
Chapter XXXVIII.—God’s Justice Shown at the Day of Judgment.
[691] [Comp. Homilies XVII. 4, etc., XVIII. 1. The objection is of Gnostic origin.—R.]
Chapter XL.—Proved by the Success of the Wicked in This Life.
[694] [Comp. Homily XIX. 23.—R.]
Chapter XLII.—“Full of All Subtlety and All Mischief.”
[696] [The concluding portion of this discussion (chaps. 42–48) is peculiar alike in its argument and its colloquies.—R.]
Chapter XLIV.—Sight or Hearing?
[697] [Comp. book ii. 15 and Homily II. 26.—R.]
[698] Evidently parodied from Acts viii. 18-24. This incident is peculiar to the Recognitions.—R.]
[699] [Compare with this chapter book ii. 9, 14; Homily II. 32.—R.]
Chapter XLIX.—Simon’s Retreat.
[700] [This account of the close of the discussion is peculiar to the Recognitions.—R.]
Chapter LV.—Ten Commandments Corresponding to the Plagues of Egypt.
[703] Ex. vii., viii.
Chapter LIX.—Good and Evil in Pairs.
[706] [The substance of chaps. 59, 60, occurs in Homily II. 33, 34, just before the postponement of the discussion with Simon.—R.]
[707] [On the doctrine of pairs compare Homily II. 15, etc., 33; III. 23.—R.]
Chapter LXII.—The Christian Life.
Chapter LXIII.—A Deserter from Simon’s Camp.
[709] [This incident is narrated only in the Recognitions.—R.]
Chapter LXIV.—Declaration of Simon’s Wickedness.
[710] [With the remainder of the book compare Homily III. 58–73. The resemblance is general rather than particular.—R.]
Chapter LXV.—Peter Resolves to Follow Simon.
[711] Matt. xviii. 7; Luke xvii. 1.
[712] [In the Homilies full details are given respecting the choice of Zacchæus (who is identified with the publican in Luke xix.), his unwillingness to serve; precepts are also added concerning Church officers.—R.]
Chapter LXVII.—Invitation to Baptism.
[713] This may be translated, “that he may partake of holy things.” Cotelerius supposes the words “holy things” to mean the body and blood of Christ.
Chapter LXVIII.—Twelve Sent Before Him.
[714] [Compare with this chapter the lists in book ii. 1 and in Homily II. 1. The special significance attached to the number twelve is peculiar to this passage.—R.]
Chapter LXXIII.—Tidings of Simon.
[715] [In Homily III. 58 Simon is represented as doing great miracles at Tyre. Peter follows him there, but finds that he has gone. The long discussions with him are assigned to Laodicea. See Homilies, xvi., etc.—R.]
Chapter LXXV.—Contents of Clement’s Despatches to James.
[716] Cotelerius remarks that these ten books previously sent to James (if they ever existed) ought to be distinguished from the ten books of the Recognitions, which were addressed to the same James, but written after those now mentioned.
[717] [This chapter furnishes some positive evidence that the Recognitions are based upon an earlier work. The topics here named do not correspond with those of the Homilies, except in the most general way. Hence this passage does not favour the theory that the author of the Recognitions had the Homilies before him when he wrote. Even in xvi.–xix. of the later work, which Uhlhorn regarded as the nucleus of the entire literature, the resemblances are slight. As already intimated (see Introductory Notice, p. 71), Uhlhorn has abandoned this theory.
On the other hand the chapter bears marks of being the conclusion to a complete document. It can therefore be urged in support of the new view of Lehmann (Die Clementinischen Schriften, Gotha, 1869), that the Recognitions are made up of two parts (books i.–iii., iv.–x.) by two different authors, both parts being based on earlier documents. This chapter is regarded by Hilgenfeld as containing a general outline of the Kerygma Petri, a Jewish-Christian document of Roman origin. In i. 27–72 he finds a remnant of this document incorporated in the Recognitions.—R.]
[718] [In books iv.–vi. the scene is laid at Tripolis. The same city is the locality to which Homilies VIII.–XI. are assigned. The intervening portion (Homilies IV.–VII.) gives the details of the journey here alluded to, telling of various discourses at Tyre. Some of the matter of these discourses occurs in the Recognitions, but under different circumstances. The heathen disputants are not the same.
The parallelisms of the portions assigned to Tripolis are as follows: book iv. has its counterpart in Homily VIII. and in much of Homily IX.; book v. has a parallel in Homily X. and it, parts of XI.; book vi. in its general outline resembles Homily XI.
The discourses of the Apostle as given in the Recognitions are more orderly and logical than those in the Homilies. The views presented differ somewhat, in accordance with the general character of the two works. Much of the matter in the Recognitions occurs in a different order in the Homilies, but the internal evidence seems to point to the priority of the former. Both might be different manipulations of a common documentary source, but that theory is not necessarily applicable to these portions of the literature.—R.]
[719] [“Maroones,” Homily VIII. 1.—R.]
[720] [Comp. Homily VIII. 3.—R.]
Chapter IV.—The Harvest Plenteous.
[721] [With chaps. 4–11 compare Homily VIII. 4–11. The correspondence is quite close.—R.]
[723] Luke xiii. 29; Matt. viii. 11.
[726] Matt. xi. 25. [Luke x. 21; comp. Homily XVIII. 15–17.—R.]
[728] Ædes, in the singular, probably a temple.
[729] [In Homilies VIII. 8, 24, IX. 24, the healing takes place after the discourses.—R.]
Chapter XI.—Suffering Salutary.
[730] [In Homily VIII. 12–16 there is inserted a curious account of the fall of man and angels, and of a race of giants.—R.]
Chapter XII.—Translation of Enoch.
[731] [Chap. 12 has no exact parallel in the Homilies, but Homily VIII. 17 resembles it.—R.]
[732] There seems to be here a mixing up of the translation of Enoch with the statement that in the days of Enos men began to call on the name of the Lord; Gen. iv. 26.
Chapter XIII.—Origin of Idolatry.
[734] [There is a similar chapter in Homily IX. 7, but in a discourse on the following day.—R.]
Chapter XIV.—God Both Good and Righteous.
[735] [With chaps. 14–22 compare Homily IX. 8–18. The general outline is the same, and the resemblances quite close in the larger part of both passages.—R.]
Chapter XVII.—The Gospel Gives Power Over Demons.
Chapter XXIII.—Evil Not in Substance.
[737] [Chaps. 23–26 have no exact parallel in the Homilies; comp. book iii. 16–26. The questions of the origin of evil and of free-will are more fully treated in the Recognitions.—R.]
Chapter XXIV.—Why God Permits Evil.
[738] There is considerable variety of reading in this sentence, and the precise meaning is somewhat obscure. The general sense, however, is sufficiently evident, that if God had refrained from creating those who He foresaw, would fall into evil, this would have been to subject His goodness to their evil.
Chapter XXVI.—Evil Angels Seducers.
[739] [Comp. Homily VIII. 13.—R.]
Chapter XXVII.—Ham the First Magician.
[740] [With chaps. 27–31 compare Homily IX. 3–7. The resemblances are quite close. See also book i. 30, 31.—R.]
[741] [With chaps. 27–31 compare Homily IX. 3–7. The resemblances are quite close. See also book i. 30, 31.—R.]
[742] [To chaps. 32, 33, a close parallel is found in Homily IX. 19–21.—R.]
Chapter XXXIII.—The Weakest Christian More Powerful Than the Strongest Demon.
[743] Matt. 8.9; Luke 7.8.—R.]
Chapter XXXIV.—Temptation of Christ.
[744] [The close of this discourse, chaps. 34–37, resembles that of the first at Tripolis, in Homily VIII. 21, 24. As already indicated, much of Homily IX. finds a parallel in this book.—R.]
[745] Matt. 4.10; Luke 4.8.—R.]
[746] [This is peculiar in this connection. There is, at least, a suggestion of anti-Pauline spirit in its teaching.—R.]
Chapter XXXVI.—The Garments Unspotted.
[748] [In Homily VII. 8 a similar injunction is given, at Sidon. The language in both places recalls Acts 15.20; 1 Cor. 10.21 But most of the chapter is peculiar to the Recognitions.—R.]
[749] Matt. xiii. 23. [Comp. Mark iv. 8, 20, where the order of the numbers corresponds with that of the Recognitions. The interpretation is a fanciful one, indicating not only Judaistic legalism, but the notion of esoteric teaching. The passage shows Ebionitic tendencies.—R.]
Chapter XXXVII.—The Congregation Dismissed.
[750] Clement, being not yet baptized, is represented as not permitted to join with the disciples, even in prayer. [Comp. i. 19, ii. 70–72. This separation is indicated in the Homilies, but more emphasis is placed upon it in the Recognitions.—R.]
Chapter I.—Peter’s Salutation.
[751] [Book v. has a partial parallel in Homily X., which is assigned to the second day at Tripolis. The matter here is more extensive. Chaps. 1, 2, show some resemblance to Homily X. 3–6.—R.]
Chapter II.—Suffering the Effect of Sin.
Chapter IV.—Ignorance the Mother of Evils.
[753] [Chaps. 4, 5, resemble somewhat Homily X. 2, which contains a preliminary discourse of the Apostle to his followers.—R.]
[754] [Here again the doctrine of free-will is pressed, the Homilies containing no parallel. Chaps. 6–13 have no corresponding passage in Homily X.—R.]
Chapter XI.—The Expectation of the Gentiles.
[756] Gen. xlix. 10. [This detailed statement of the call of the Gentiles is peculiar to the Recognitions; comp. i. 42. Such passages seem to indicate a tendency less anti-Pauline than that of the Homilies, yet the christology and soteriology are Ebionitic.—R.]
Chapter XII.—Call of the Gentiles.
Chapter XIII.—Invitation of the Gentiles.
[759] Luke vi. 36; Matt. v. 45.
[760] Deut. vi. 13; Matt. iv. 10.
Chapter XIV.—Idols Unprofitable.
[761] [The parallel with Homily X. recurs at this chapter, and continues for several chapters.—R.]
Chapter XV.—Folly of Idolatry.
[762] [This, with the more specific statement of Homily X. 8, points to an early date.—R.]
Chapter XVI.—God Alone a Fit Object of Worship.
[763] It was a very prevalent opinion among the ancient philosophers, that the heavenly bodies have some kind of life and intelligence.
Chapter XVII.—Suggestions of the Old Serpent.
[764] [Comp. book ii. 45. In Homily X. 10, etc., the influence of the serpent is spoken of, but the discourse here is much fuller. There is, however, a general agreement in outline between chaps. 17–22 here and Homily X. 10–21.—R.]
Chapter XIX.—His Second Suggestion.
[765] The writer means, that insult is offered to that name which belongs to God alone by giving it to others, and thus placing it in a position which is unjust to it.
Chapter XXIII.—Third Suggestion.
[766] [To chaps. 23–36 a parallel is afforded by Homily XI. 4–18.—R.]
Chapter XXV.—Fifth Suggestion.
Chapter XXIX.—God’s Care of Human Things.
[768] 1 Kings xvii.; xviii.; Jas. v. 17-18.
Chapter XXX.—Religion of Fathers to Be Abandoned.
[769] Literally, “change the bestower of it for another.”
Chapter XXXIII.—Origin of Impiety.
[770] The original has here, “as is often known;” that is, as people know from many instances having occurred within their own knowledge.
Chapter XXXIV.—Who are Worshippers of God?
[771] Rom. ii. 28; Rev. ii. 9.
[772] Matt. xvii. 20; Luke xvii. 6.
Chapter XXXVI.—Conclusion of Discourse.
[773] [The latter half of this discourse, as already indicated (see note on chap. 23), finds a parallel in Homily XI. 4–18, which forms the first half of that discourse.—R.]
Chapter I.—Book VI. Diligence in Study.
[774] [Comp. book iii. 31. To this there is no parallel in the Homilies.—R.]
[775] It will be remembered that the hours were variable periods, and began to be reckoned from sunrise.
Chapter II.—Much to Be Done in a Little Time.
[776] [To chaps. 2, 3, there is a parallel in the corresponding chapters of Homily XI. Then follows a long passage similar to that in book v. 23–36.—R.]
Chapter IV.—Not Peace, But a Sword.
[777] [The remaining chapters of this book (4–14) correspond with Homily XI. 19–33. The discourse here is somewhat fuller, but the order of topics is the same throughout.—R.]
Chapter V.—How the Fight Begins.
Chapter VII.—The Earth Made for Men.
Chapter VIII.—Necessity of Baptism.
[783] [There is no exact parallel to these statements in the corresponding chapter of the Homilies (xi. 26).—R.]
[784] John iii. 5. [This passage is cited, with additions, in Homily XI. 26.—R.]
Chapter XI.—Inward and Outward Cleansing.
Chapter XII.—Importance of Chastity.
[786] [This chapter is more specific in its statements than Homily XI. 30, to which it has a general resemblance.—R.]
Chapter XIV.—Knowledge Enhances Responsibility.
[787] Matt. xii. 42; Luke xi. 31.
[788] Matt. xii. 41; Luke xi. 32.
Chapter XV.—Bishops, Presbyters, Deacons, and Widows Ordained at Tripolis.
[789] [Comp. Homily XI. 35, 36, which, however, contain additional matter.—R.]
[790] Literally, “breaking the Eucharist.”
Chapter I.—Journey from Tripolis.
[791] [The narrative of book vii. is given in Homilies XII., XIII.; chap. 38 including some details of Homily XIV. 1. The variations in the narrative portions are unimportant: but the Homilies contain longer discourses of the Apostle. Chaps 1–24 here correspond quite exactly with Homily XII. 1–24; the topics of the respective chapters being the same, and the variations mainly in forms of expression.—R.]
Chapter VIII.—Clement’s Family History.
[792] [Comp. Homily XII. 8, where the names given are: Mattidia, Faustus (father); Faustinus and Faustinianus, the twin sons. With these names some connect the German legend of Faust; see Schaff, History, ii. 442.—R.]
Chapter XII.—Excursion to Aradus.
[793] Various reading, “glass.”
[794] Perhaps, “a man in good position.”
[795] [This is the title-word of the book, as is evident. Hence the italics here, and not in Homily XII. 23.—R.]
[796] [At this point a discourse of the Apostle on “philanthropy” is inserted in the Homilies (xii. 25–33). Homily XIII. 1 corresponds with this chapter.—R.]
[797] [This account is fuller than that in Homily XIII. 2.—R.]
[798] There is a confusion in the text between Aradus and Antaradus. [Aradus is the name of the Island, Antaradus that of the neighbouring city.—R.]
Chapter XXVIII.—More Recognitions.
[799] [With chaps. 28–36 the narrative in Homily XIII. 3–11 corresponds quite closely.—R.]
Chapter XXIX.—“Nothing Common or Unclean.”
[800] [Comp. Homily XIII. 4.—R.]
Chapter XXXVII.—Peter Inexorable.
[801] [In Homily XIII. 12 the Apostle is represented as thus deferring the baptism; but a longer discourse on chastity (chaps. 13–21) is given, assigned to the evening of that day.—R.]
[803] Here a marginal reading is followed. The reading of the text is: “In order that our thought, borne on the chariot of contemplation, may hasten on, invisible to the bodily senses, towards the love of God.” But the translation of aspectus by “contemplation” is doubtful.
Chapter XXXVIII.—Reward of Chastity.
[804] [The baptism is narrated in Homily XIV. 1.—R.]
[805] [In Homily XIII. 20, 21, a longer discourse, to the same effect, is recorded; but it is addressed to the mother the evening before her baptism.—R.]
[806] [From this point there are considerable variations in the two narratives. The old man becomes, in the Recognitions, a prominent participant in the discussions, arguing with Peter, and with Niceta, Aquila, and Clement. At the close of these discussions he is recognised first by the sons (ix. 35), and then by his wife, as Faustinianus (ix. 37). In the Homilies Peter tells of an interview with the old man (xiv. 2–8), and the recognition takes place immediately upon his appearance (xiv. 9). Some discussion with him follows (Homily XV.); but soon the main controversy is with Simon Magus (Homilies XVI.–XIX.), in the presence of the father, who is convinced by Peter. Book x. contains much matter introduced in Homilies IV.–VII. The correspondences will be indicated in the footnotes.—R.]
[807] [In Homily XIV. 2–5 there is a discussion somewhat similar to the beginning of this one, but reported by the Apostle to the family of Clement.—R.]
[808] [There are a number of indications, like this, in the narrative, foreshadowing the recognition of the old man as the father. In the Homilies nothing similar appears.—R.]
Chapter IV.—The Question Stated.
Chapter V.—Freedom of Discussion Allowed.
[810] [The whole arrangement, introducing the brothers as disputants, is peculiar to the Recognitions. The several discourses are constructed with much skill. The courtesy of the discussion is in sharp contrast with the tone of those in the Homilies, especially those with Simon Magus.—R.]
[811] [Comp. Homily XIII. 7.—R.]
[813] [Another foreshadowing of the approaching recognition; peculiar to this narrative.—R.]
Chapter IX.—Simple and Compound.
[814] [The argument of Niceta (chaps. 9–34), while it necessarily includes statements occurring elsewhere in this literature, is, as a whole, peculiar to the Recognitions. In order of arrangement and logical force it is much superior to most of the discourses.—R.]
Chapter XXIII.—Providence in Earthly Things.
[815] That is, the equator.
Chapter XXVII.—Power of Water.
[816] [De Maistre, Soirées, vi. 259.]
Chapter XXXIV.—Time of Making the World.
[817] [Comp. John i. 1-3. The expression seems to be used here with a polemic purpose.—R.]
Chapter XXXV.—A Contest of Hospitality.
[818] [This incident is peculiar to the Recognitions. There seems to be a reminiscence of this chief man in Homily IV. 10, where a rich man provides a place for the discussion; comp. chap. 38 here.—R.]
Chapter XXXVII.—“The Form of Sound Words, Which Ye Have Heard of Me.”
[819] [Peculiar to the Recognitions; there is probably here an anti-Pauline purpose.—R.]
Chapter XXXIX.—Recapitulation of Yesterday’s Argument.
[820] [The second day’s discussion, in which Aquila is the main speaker, is also of a high order. It is, as already indicated, peculiar to the Recognitions, though with the usual incidental correspondences in the Homilies.—R.]
Chapter XLVII.—Chastisements on the Righteous and the Wicked.
[821] Gen. iv. 12, in LXX.
Chapter XLVIII.—Chastisements for Sins.
Chapter XLIX.—God’s Precepts Despised.
[823] This rendering is according to a marginal reading.
[824] [Comp. book iv. 12; Homily VIII. 17.—R.]
Chapter LII.—“No Rose Without Its Thorn.”
[825] Compare with chaps. 52–54 the doctrine of pairs as stated in book iii. 59–61; Homily II. 15, etc., iii. 23.—R.]
[826] [On the creation of the evil one, see book x. 3, etc., and the discussion with Simon in Homily XIX. 2–18.—R.]
[827] Deut. xxxii. 8, in LXX.
Chapter LVII.—The Old Man Unconvinced.
[828] [Comp. Homily XIV. 3, etc.—R.]
Chapter LVIII.—Sitting in Judgment Upon God.
[829] [This discourse of Peter is peculiar to the Recognitions; it resembles somewhat the earlier discourse to Clement in book i.—R.]
Chapter LIX.—The True Prophet.
[830] [The introduction of these chapters concerning the true Prophet shows a far more orderly method of constructing the entire discussion with the father than that of the Homilies; comp. book xi. 1, 2.—R.]
[831] Wisd. i. 4.
Chapter LXI.—Ignorance of the Philosophers.
[832] [Comp. Homily XV. 5.—R.]
Chapter LXII.—End of the Conference.
[833] If we were to read quam instead of quem, the sense would be: that He might lay open to men the way of truth which they had blocked up. So Whiston.
[834] [The discourses in book ix. are peculiar to the Recognitions not only in their position in the story, but to a remarkably large extent in the matter.—R.]
[835] [Comp. book viii. 58–62.—R.]
Chapter IV.—Why the Evil Prince Was Made.
[836] [Comp. book viii. 55, 56; Homily XIX. 2–18.—R.]
[837] [The doctrine of free-will, and the necessity of evil in consequence, appears throughout. Comp. book iii. 21, v. 6. In the Homilies there is not so much emphasis laid upon this point; but see Homily XI. 8.—R.]
Chapter VII.—The Old and the New Birth.
[838] [Compare Homily XI. 26 on this view of baptism.—R.]
[840] [On the doctrine of demons compare book iv. 14–22; Homily IX. 8–18.—R.]
[841] [On the error of astrology compare book x. 7–12. In Homily XIV. 5 and elsewhere “genesis” and the science of astrology are identified.]—R.
Chapter XVII.—Astrological Lore.
[842] Ch. 17 and ch. 19–29 are taken in an altered form from the writing ascribed to Bardesanes, De Fato. [These chapters have no parallel in the Homilies, but the argument of the old man respecting genesis implies the same position; comp. Homily XIV. 3–7, 11.—R.]
[843] Conjectural reading, “to kill with the sword.”
[844] That is, violators of the sacred mysteries, which was regarded as one of the most horrid of crimes.
Chapter XIX.—Refutation of Astrology.
[845] That is, the farthest east, not, as some of the annotators suppose, from the beginning of the world.
Chapter XXI.—Districts of Heaven.
[846] This is a literal translation of text. If we read genesi for genesim, we get: “nor has Venus, etc., compelled them to keep up this custom in the midst of others through the force of genesis.” Eusebius reads: “And assuredly Venus, etc., is not found in the genesis of all of them.”
Chapter XXVII.—Doctrine of “Climates” Untenable.
[847] The text reads: “the incestuous customs of their evils, or of their evil persons.” Hilgenfeld (Bardesanes, p. 113) notices that it should be, “of their ancestors.”
Chapter XXVIII.—Jewish Customs.
[848] Probably we should read perfusionem instead of perfusione, and then the translation would be: “no star compelling, or even urging on them the shedding of blood.” So Whiston translates.
Chapter XXX.—“Genesis” Inconsistent with God’s Justice.
[850] [This conclusion of the argument by a reference to the Prophet is much more dignified than the personal boast of miraculous power which, in the Homilies, is placed in the mouth of the Apostle just before the recognition.—R.]
Chapter XXXII.—Stubborn Facts.
[851] [To chaps. 32–37 a partial parallel is found in Homily XIV. 6–9. The arrangement is quite different, and the details vary.—R.]
[852] [Compare the account of the recognition in Homily XIV. 9.—R.]
Chapter XXXVI.—New Revelations.
[853] [This recapitulation is peculiar to the Recognitions; in Homily XV. 4 the main facts are cited as a proof of divine providence.—R.]
Chapter XXXVII.—Another Recognition.
[854] Lit. “through pity of humanity.”
[855] [Comp. Homily XIV. 9. The recognition of the mother is represented as occurring first; the variations are quite remarkable.—R.]
Chapter XXXVIII.—“Angels Unawares.”
[856] [This chapter is peculiar to the Recognitions; the detailed description of the exorcism is a curious piece of literature.—R.]
[857] [In book x. the arrangement, to the close of chap. 51, differs from that of the Homilies. Here Peter proposes a delay. In Homily XV. an account is given of the attempt to convert the father immediately; the Apostle arguing with him, and urging the importance of being of the same mind with his family. Then in Homilies XVI.–XIX. a second discussion with Simon is given, occurring in the presence of the father of Clement. Here the argument is carried on by Clement (chaps. 7–28), Niceta (chaps. 30–34, 41), Aquila (chaps. 35–38), and concluded by Peter himself (chaps. 42–51). Much of the mythological matter finds a parallel in the discussion with Appion (Homily IV.–VI.), but there is no direct agreement in the two works from this point to chap. 52. Comp. Homily XX. 11.—R.]
[858] Allusion is made to Socrates and community of wives, as stated in the Republic of Plato.
Chapter IX.—Existence of Evil on Astrological Principles.
[859] [Comp. book ix. 15, 17, etc. The question of astrology is much more prominent in the Recognitions; but comp. Homily XIV. 5, and elsewhere.—R.]
Chapter XI.—Test of Astrology.
[860] [The connection of mathematics and astrology is indicated also in Homily XIV. 3.—R.]
Chapter XII.—Astrology Baffled by Free-Will.
[861] [This argument from human freedom is the favourite one throughout.—R.]
Chapter XVII.—Gentile Cosmogony.
[862] [With this cosmogony (chaps. 17–19, 30–34) compare the discourse of Appion, Homily 3–10.—R.]
[863] [Comp. chap. 31 and Homily VI. 2.—R.]
Chapter XX.—Doings of Jupiter.
[864] [Comp. Homily V. 12–15 for a parallel to chaps. 20–23.—R.]
[865] Dionysius appears here and subsequently in the text for Dionysus the Greek god corresponding to the Latin Bacchus. Some of the other names are more or less corrupt forms.
Chapter XXIV.—Folly of Polytheism.
[866] [Comp. Homily V. 23, where these details appear in a letter written by Clement as if from a woman; also Homily VI. 21.—R.]
Chapter XXV.—Dead Men Deified.
[867] [Comp. Homily VI. 22.—R.]
Chapter XXX.—Cosmogony of Orpheus.
[868] [Comp. chaps. 17–19 and Homily VI. 3–10, 12–19.—R.]
Chapter XXXI.—Hesiod’s Cosmogony.
[869] [Comp. chap. 17 and Homily VI. 2.—R.]
[870] [Comp. Homily VI. 5, 12.—R.]
Chapter XXXII.—Allegorical Interpretation.
[871] [Comp. Homily VI. 6.—R.]
Chapter XXXIII.—Allegory of Jupiter, Etc.
[872] [Comp. Homily VI. 7.—R.]
[873] [With chaps. 33, 34, compare Homily VI. 8–10.—R.]
Chapter XXXV.—Uselessness of These Allegories.
[874] [With this treatment of the allegories compare Homily VI. 17, 18.—R.]
Chapter XL.—Further Information Sought.
[875] [Comp. Homily VI. 2, 14, 15, on the supper of the gods.—R.]
Chapter XLII.—Interpretation of Scripture.
[876] [This discourse of the Apostle (chaps. 42–51) has no exact parallel in the Homilies. It is a fitting conclusion to the discussion.—R.]
Chapter XLV.—All Ought to Repent.
[877] Luke xii. 17, 19, 20.
Chapter XLVIII.—Errors of the Philosophers.
[878] [Compare the argument of Clement, as a heathen inquirer, against the philosophers, in Homily VI. 20.—R.]
Chapter XLIX.—God’s Long-Suffering.
Chapter LI.—Christ the True Prophet.
Chapter LII.—Appion and Anubion.
[881] The name is generally written Apion. The meaning of Pleistonices is doubtful, some supposing that it indicates his birthplace, some his father; but generally it is taken as an epithet, and it will then refer to his frequent victories in literary contests. [See Homily IV. 3, and the discussions with Appion which follow in that homily and in V., VI.—R.]
[882] [From this point the resemblance to the close of Homily XX. (chaps. 11–22) is quite marked. But in the Recognitions the conclusion is more detailed and complete; see chap. 65. This is in accordance with the general design of this narrative, which gives greater prominence to the family of Clement.—R.]
Chapter LXV.—Success of the Plot.
[883] [At this point the narrative in the Homilies virtually ends; a sentence follows, resembling a passage in chap. 68. See note on Homily XX. 23.—R.]
Chapter LXVIII.—Peter’s Entry into Antioch.
[884] [The substance of this sentence forms the somewhat abrupt conclusion of the Homilies; xx. 23.—R.]
[885] [It is possible that this character was suggested to the writer by the well-known Theophilus of Antioch. But, in view of the evident anachronism, it seems more probably that he had in mind the “Theophilus” named in the prologue to the Luke 1.1-4; Acts 1.1.—R.]
[886] [The work probably closes with these words; the added sentence is not in harmony with the general plan of the Recognitions, which skilfully treats the material so as to give prominence to the family of Clement. Some scribe, zealous for the authority of the Apostle Peter, has doubtless contributed the unnecessary sentence which follows. See next note. The ordination of a bishop at Antioch by Peter is simply an absurdity. It is unlikely that even the writer of the Recognitions would venture to ignore the previous existence of a Christian church in that city.—R.]
[887] This sentence occurs only in one ms.
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