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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[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.”
[1165] The Greek has, “apart from divine piety towards God.” As Wieseler remarks, the epithet “divine” is corrupt. The meaning may be, “without having known the proper mode of worshipping God.”
Chapter VII.—Nicetas Tells What Befell Him.
[1166] This clause, literally translated, is, “and sometimes impelling it with oars, they brought us along the land; and sometimes sending for provisions, they conveyed us to Cæsarea Stratonis.” The Latin translator renders “to land,” not “along the land.” The passage assumes a different form in the Recognitions, the first Epitome, and the second Epitome; and there is, no doubt, some corruption in the text. The text has δακρύοντας, which makes no sense. We have adopted the rendering given in the Recognitions. Various attempts have been made to amend the word.
[1167] [Comp. Recognitions, viii. 7, where the studies of the brothers are more fully indicated, as a preface to the discussions in which they appear as disputants.—R.]
Chapter VIII.—Nicetas Like to Be Deceived by Simon Magus.
[1168] Lit., “that we may be able to partake of common salt and table.”
Chapter X.—Mattidia Values Baptism Aright.
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