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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[1211] [In the Recognitions the old man is not recognised until long discussions have been held; see book ix. 35, 37. Hints of the relationship are, however, given in advance.—R.]
Chapter X.—Faustus Explains His Narrative to Peter.
[1212] Lit., “Having judged the greatest things in regard to those who were loved by me, as having died.” The text is doubtful; for the first Epitome has something quite different.
Chapter XI.—Discussion on Genesis.
[1213] [Comp. Homily IV. 6. Annubion and Appion are not introduced in the Recognitions until book x. 52.—R.]
[1214] Here mss. and Epitomes differ in their readings. The text adopted seems a combination of two ideas: “that you may listen and refute them, and that I may thus learn the truth.”
[1215] We have adopted the reading of Codex O, πάντως. The other ms. reads, “that all cannot know all things accurately.”
[1216] The mss. read ἄπεχε, “hold back.” The reading of the text is in an Epitome.
Chapter XII.—Clement Undertakes the Discussion.
[1217] Lit., “when artist has had discussion with fellow-artist.”
Chapter I.—Peter Wishes to Convert Faustus.
[1218] [In Recognitions, x. 1, after the father becomes known, the Apostle is represented as proposing delay in the attempt to convert him.—R.]
[1219] Lit., “there.”
[1220] We have inserted a δεῖ, probably omitted on account of the previous δέ.
[1221] The words are peculiar. Lit., “eternal punishment awaits you thinking other things, through denial of the fixed dogma” (ῥητοῦ δόγματος). The Latin translator gives: “ob veri dogmatis negationem.”
Chapter II.—Reason for Listening to Peter’s Arguments.
[1222] μῦθόν τινα ψευδῆ.
Chapter III.—Obstacles to Faith.
[1223] Properly, self-action.
Chapter IV.—Providence Seen in the Events of the Life of Faustus and His Family.
[1224] [The recapitulation of Peter in Recognitions, ix. 26, is in explanation to the sons, and not for a doctrinal purpose.—R.]
[1225] We have adopted a reading suggested by the second Epitome.
[1226] The word ἀπρασίαι is corrupt. We have adopted the emendation πρᾶσις. The word is not given in the ms. O, nor in the Epitomes.
[1227] ὑπὸ θεραπείας, which Cotelerius translates recuperata sanitate.
[1228] Lit., “convinced of the Godhead.” “Godhead” is omitted in the Epitomes.
Chapter V.—Difference Between the True Religion and Philosophy.
[1229] [Compare the fuller statement in Recognitions, viii. 61; also Recognitions, x. 48–51.—R.]
[1230] Or “love of man” in all its phases—kindliness, gentleness, humanity, etc.
[1231] Hom. XII. 25 ff.
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