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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[1186] ὑποπτεύει. The Latin translator and Lehmann render “respects” or “reveres.”
Chapter XX.—Peter Addresses Mattidia.
[1187] [Something similar to chaps. 20, 21, occurs in Recognitions, vii. 38, addressed to the sons of Mattidia after her baptism. But this is so much fuller.—R.]
Chapter XXI.—The Same Subject Continued.
[1188] We have adopted an emendation of Wieseler’s. The emendation is questionable; but the sense is the best that can be got out of the words.
Chapter I.—Mattidia is Baptized in the Sea.
[1189] Lit., “tranquil and clean.” [The baptism is narrated in Recognitions, vii. 38.—R.]
[1190] We have adopted an emendation of Schwegler’s. The mss. read either “these” or “the same” for “the rest of.”
[1191] The words “for the Eucharist” might be translated “after thanksgiving.” But it is much the same which, for the Eucharist is plainly meant. The Epitomes have it: “taking the bread, giving thanks, blessing, and consecrating it, he gave it; ” but no mention is made of salt. [The details here are more specific than in Recognitions, vii. 38. [The mention of “salt” is peculiar. Compare “the salt” named as one of the “seven witnesses” in the baptismal form of the Elkesaites, Hippolytus, Ante-Nicene Fathers, v. pp. 132, 133.—R.]
Chapter II.—The Reason of Peter’s Lateness.
[1192] [For the extensive variations in the plan of the two narratives from this point to the end, see footnote on Recognitions, viii. 1. In the Recognitions the family of Clement are brought into greater prominence as disputants; in the Homilies Simon Magus, and Peter’s discourses against him, are the main features; both, however, preserve the dramatic element of the re-united family, though the details are given differently in the two narratives.—R.]
[1193] [The old man is introduced at once in Recognitions, viii. 1, and the subsequent discussion takes place in the presence of Clement and many others.—R.]
[1194] We have adopted an emendation of Wieseler’s. The text has, “at the time that you went away.”
Chapter III.—The Old Man Does Not Believe in God or Providence.
[1195] Wieseler thinks that the reading should be: “I did not retire.”
[1196] Genesis is destiny determined by the stars which rule at each man’s birth. [Comp. iv. 12. In Recognitions, viii. 2, the long discussion with the old man begins in the same way.—R.]
[1197] μάθημα, mathematical science specially, which was closely connected with astrology. [Comp. Recognitions, x. 11–12.—R.]
Chapter IV.—Peter’s Arguments Against Genesis.
[1198] Lit., “thinking you counsel what is contrary to yourself.”
[1199] The argument here is obscure. Probably what is intended is as follows: Genesis means origination, coming into being. Origination cannot be the ruling power, for there must be something unoriginated which has given rise to the origination. The origination, therefore, as not being first, cannot have sway, and it must itself be subject to that which is unoriginated.
Chapter V.—Practical Refutation of Genesis.
[1200] [On the error of astrology compare the full discussion in Recognitions, ix. 12, x. 7–12.—R.]
[1201] We have adopted the reading given in the two Epitomes.
[1202] Lit., “when.”
[1203] [This method of proof, by appeal to the supernatural power of the Apostle, is peculiar to the Homilies. In the Recognitions, ix. 30, an argument is made by Clement, who appeals to the power of the true Prophet.—R.]
[1204] That is, the power of origination.
Chapter VI.—The Old Man Opposes His Personal Experience to the Argument of Peter.
[1205] [With chaps. 6–9, there is a general correspondence in Recognitions, ix. 32–37. The arrangement is quite different. The old man’s representation, that the story he tells is that of a friend, is peculiar to the Homilies.—R.]
[1206] One ms. adds “greatly,” and an Epitome “great things.”
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