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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[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.
[1232] Matt. v. 39-41; Luke vi. 29. The writer of the Homilies changes the word χιτῶνα, “tunic,” of the New Testament into μαφόριον, which Suicer describes “a covering for the head, neck, and shoulders, used by women.” Wieseler is in doubt whether the writer of the Homilies uses μαφόριον as equivalent to χιτῶνα, or whether he intentionally changed the word, for the person who lost both cloak and tunic would be naked altogether; and this, the writer may have imagined, Christ would not have commanded.
[1233] [The larger part of the discussion in chaps. 5–11 is peculiar to the Homilies. There is little matter in it found in the longer arguments of Recognitions.—R.]
[1234] Lit., “to flatter.”
Chapter VII.—The Explanation of a Parable; The Present and the Future Life.
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