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