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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[1144] I have ventured to make a very slight change on the reading here, so as to bring out what I suppose to be the sense.
Chapter VII.—“Not to Be Ministered Unto, But to Minister.”
[1145] A negative particle seems to be dropped from the text.
[1146] [The family names as given in the Recognitions are: Matthidia; Faustinianus (the father); Faustinus and Faustus, the twin sons.—Comp. Recognitions, viii. 8, and passim.—R.]
Chapter XXIII.—Reward of Hospitality.
[1147] [Comp. Recognitions, vii. 23, where the translator prints the word in italics.—R.]
Chapter XXV.—Philanthropy and Friendship.
[1148] [The remainder of this Homily has no parallel in the Recognitions. The views presented are peculiar, and indicate a speculative tendency, less marked in the Recognitions.—R.]
[1149] The word repeatedly rendered knowledge and once omniscience in this passage, properly signifies foreknowledge. The argument shows clearly that it means omniscience, of which foreknowledge is the most signal manifestation.
Chapter XXIX.—Sufferings of the Good.
[1150] An incorrect quotation from Matt. xviii. 7; Luke xvii. 1.
[1151] This from a various reading.
Chapter XXX.—Offences Must Come.
[1152] That is, I suppose, who render good for evil.
Chapter XXXI.—“Howbeit, They Meant It Not.”
[1153] See Luke 12.6-7; Matt. 10.29-30.—R.].
Chapter XXXII.—The Golden Rule.
Chapter I.—Journey to Laodicea.
[1157] [Comp. Recognitions, vii. 25. Here the narrative is somewhat fuller in detail.—R.]
[1158] Cotelerius conjectured σφαγέντα for σφαλέντα—“being slain on our journey.”
[1159] The first Epitome explains “those whom we seek” as those who are worthy to share in Christ or in Christ’s Gospel.
Chapter II.—Peter Relates to Nicetas and Aquila the History of Clement and His Family.
[1160] [In Recognitions, vii. 26, 27, the recapitulation is more extended.—R.]
Chapter III.—Recognition of Nicetas and Aquila.
[1161] The text is somewhat doubtful. We have given the meaning contained in the first Epitome.
Chapter IV.—The Mother Must Not Take Food with Her Son. The Reason Stated.
[1162] θρήσκεια.
Chapter V.—Mattidia Wishes to Be Baptized.
[1163] One ms. and the first Epitome read, “as being the greatest blessing.”
[1164] Lit., “desire.”
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