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