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