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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[1285] μορφῆς.
[1286] Probably τολμήματι should be changed into ὁρμήματι, or some such word: making known that an act of injustice has been committed by taking its departure.
[1287] This might possibly be translated, “let him leave him who exists to him who exists;” i.e., let him leave the real God to man, who really exists.
[1288] Wieseler proposes, “for he exists to no one.”
Chapter XI.—Gen. I. 26 Appealed to by Simon.
Chapter XII.—Peter’s Explanation of the Passage.
[1290] This is the only passage in the Homilies relating to the σοφία. The text is in some parts corrupt. It is critically discussed by Uhlhorn, some of whose emendations are adopted by Dressel and translated here.
Chapter XIII.—The Contradictions of the Scriptures Intended to Try Those Who Read Them.
[1292] [On the theory of the Scriptures which is here set forth, compare ii. 38, etc., iii. 42, etc.—R.]
[1293] Deut. xiii. 1 ff.
[1294] The change from the singular to the plural is in the Greek.
[1295] Lit., “But it had been said that he who tried, tried.” The idea seems to be, Before the removal to Babylon true prophets tested the people by urging them to worship these gods; but after that event false prophets arose who really wished to seduce the Jews from the worship of the true God.
[1296] Lit., “nor can we be made to stumble from the Scriptures nor by any one or anything else.”
Chapter XIV.—Other Beings Called Gods.
[1298] Lit., “whom obeying:” the “whom” might refer to God.
Chapter XV.—Christ Not God, But the Son of God.
[1299] [Here we encounter marked evidence of Ebionism. Compare with these chapters the letter of Rufinus prefixed to the Recognitions.—R.]
Chapter XVI.—The Unbegotten and the Begotten Necessarily Different from Each Other.
[1300] The word γένεσις, “arising, coming into being,” is here used, not γέννησις, “begetting.” The idea fully expressed is: “Is not that which is begotten identical in essence with that which begets it?”
[1301] We have inserted εἰ. The passage is amended in various ways; this seems to be the simplest.
[1302] [The very ancient variant in John i. 18, “God only begotten,” indicates the distinction between the Unbegotten God and the Son. Even the Arians use the phrase, “Only-begotten God.”—R.]
Chapter XVII.—The Nature of God.
[1303] Lit., “thus it is nature.”
[1304] We have adopted an emendation here. The text has: “Even thus the incomparable is one.”
Chapter XVIII.—The Name of God.
[1305] Wieseler proposes to join this clause with the following: “And in point of choice the name which.”
Chapter XIX.—The Shape of God in Man.
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