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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[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.
[1235] The following words would be more appropriately put in the mouth of the father, as is done in fact by the Epitomes. Peter’s address would commence, “And the parable is.” The Epitomes differ much from each other and the text, and there seems to be confusion in the text.
[1236] This sentence would be more appropriate in the explanation of the parable.
[1237] The Greek leaves it uncertain whether it is two persons or two things,—whether it is a good being and an evil being, or good and evil. Afterwards, a good being and an evil are distinctly introduced.
[1238] The word ἀΐδιος, properly and strictly “eternal,” is used.
[1239] Lit., “to die willingly.”
[1240] We have adopted an obvious emendation, πάντα for παντός.
Chapter VIII.—The Present and the Future.
[1241] We have translated Schwegler’s emendation. He inserted ἐν.
[1242] Plato, Rep., x. 617 E.
Chapter IX.—Possessions are Transgressions.
[1243] One ms. inserts before the sentence: “For if in all of us possessions are wont to occasion sins in those who have them.”
[1244] We have adopted Wieseler’s emendation of τὰ into καί.
[1245] We have changed εἰ into ἤ.
Chapter X.—Poverty Not Necessarily Righteous.
[1246] Matt. v. 3. The Epitomes run thus: “Our Lord Jesus Christ, the Son of the living God, said.” And then they quote the words of our Gospel.
Chapter I.—Simon Wishes to Discuss with Peter the Unity of God.
[1247] [Homilies XVI.–XIX., giving the details of a second discussion with Simon at Laodicea, are peculiar to this narrative. Much of the matter finds a parallel in the longer account of the previous discussion at Cæsarea in Recognitions, ii. iii. (comp. Homily III.), but all the circumstances are different. Uhlhorn formerly regarded this portion of the Homilies as the nucleus of the entire literature. He has modified his view. An analysis of the discussion cannot be attempted; but in the footnote to Recognitions, ii. 19, a general comparison is given of the three accounts of discussions with Simon Magus.—R.]
[1248] The word properly signifies the “sole government or monarchy of God.” It means that God alone is ruler.
Chapter II.—The Same Subject Continued.
[1249] ἰδιώτης.
[1250] τῶν παρὰ ᾽Ιουδαίοις δημοσίᾳ πεπιστευμένων βίβλων. The literal translation, given in the text, means that the Jews as a community believed in these books as speaking the truth. Cotelerius translates: “the books which were publically entrusted to the Jews.” One ms. reads, πεπιστωμενων, which might mean, “deemed trustworthy among the Jews.”
Chapter III.—The Mode of the Discussion.
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