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ANF Pseudo-Clementine The Recognitions of Clement
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Introductory Notice to The Recognitions of Clement.
[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.
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