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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[1346] Doctrines and deeds; lit., the things of your teacher.
[1347] The mss. have here ἐνεργείᾳ, “activity.” This has been amended into ἐναργείᾳ, “with plainness, with distinctness.” ᾽Ενάργεια is used throughout in opposition to ὀπτασία, ὅραμα, and ἐνύπνιον, and means the act of seeing and hearing by our own senses in plain daylight, when to doubt the fact observed is to doubt the senses; ὀπτασία is apparition or vision in ecstasy, or some extraordinary way but that of sleep; ὅραμα and ἐνύπνιον are restricted to visions in sleep. The last term implies this. The first means simply “a thing seen.”
[1348] [Comp. Recognitions, ii. 50, 51, 61–65. The emphasis laid upon supernatural visions in the remainder of the Homily has been supposed to convey an insinuation against the revelations to the Apostle Paul.—R.]
Chapter XIV.—The Evidence of the Senses More Trustworthy Than that of Supernatural Vision.
[1349] Probably it should be ἀπεκλίνω instead of ἀπεκρίνω, “you turned aside to another.”
[1350] The words in italics are inserted conjecturally, to fill up a lacuna in the best ms.
[1351] ἐναργῶς, “with reference to things palpable to our senses.”
Chapter XVI.—None But Evil Demons Appear to the Impious.
[1352] We have translated a bold conjecture. The text has, “The just not in like manner,” without any verb, which Schwegler amended: “To the just this power does not belong in like manner.”
Chapter XVII.—The Impious See True Dreams and Visions.
[1354] Gen. xli. 5, ff.
[1357] Lit., of the whole length of the age.
[1359] We have amended this passage. The text applies the words “natural or innate and pure” to the mind.
Chapter XVIII.—The Nature of Revelation.
[1362] This word is not in the text. Schliemann proposed the word “heart.” Possibly “breath” or “spirit” may be the lost word. See above.
[1363] “By” should properly be “from.”
[1364] Lit., “who produces according to the merit of each one knowing.” Cotelerius translated, “who, knowing the merit of each man, does to him according to it.” The idea seems to be, that God uncovers the truth hidden in the soul to each man according to his deserts.
[1365] Num. xii. 6-7; Ex. xxxiii. 11.
Chapter XIX.—Opposition to Peter Unreasonable.
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