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