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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[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.
[1251] δόγμα.
[1252] One ms. and an Epitome have: “And you must address your arguments to another who acts as judge.”
Chapter IV.—The Prejudices of Faustus Rather on the Side of Simon Than on that of Peter.
[1253] The words translated “error,” ψεῦσμα, and “to be in the right,” ἀληθεύειν, are, properly rendered, “falsehood,” and “to speak the truth.”
[1254] The mss. read: “not otherwise.” The reading of the text is found in an Epitome.
Chapter VI.—Simon Appeals to the Old Testament to Prove that There are Many Gods.
[1255] παραδείσῳ, “paradise.” Gen. ii. 16, 17.
[1256] ἀναβλέψαι. It signifies either to look up, or to recover one’s sight. Possibly the second meaning is the one intended here, corresponding to the words of our version: “Then your eyes shall be opened.”
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