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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[1403] [Compare with this discussion respecting the origin of the evil one, Recognitions, ix. 55, 56; x. 3, etc. In Recognitions, iii. 15–23, the existence of evil is discussed.—R.]
[1408] This passage is not found in the New Testament. It resembles Eph. iv. 27.
[1409] Matt. v. 37; Jas. v. 12.
Chapter III.—Peter Refuses to Discuss Certain Questions in Regard to the Devil.
[1412] [Comp. Homily XX. 8, 9.—R.]
[1413] This passage is probably corrupt. We have adopted the readings of Cotelerius—ἤ, ἢ, instead of εἰ and μή.
[1414] Lit., “unwritten.”
[1415] The words γενητός and ἀγένητος are difficult to translate. The first means one who has somehow or other come into being; the second, one who has never come into being; but has always been. The mss. confound γενητός with γεννητός, begotten, and ἀγένητος with ἀγέννητος, unbegotten.
Chapter IV.—Suppositions in Regard to the Devil’s Origin.
[1416] We have changed εἰ into ἢ.
[1417] By “Him” is understood God, though it may mean the devil.
Chapter V.—God Not Deserving of Blame in Permitting the Existence of the Devil.
[1418] Lit., “his usefulness was most necessary of all.”
[1419] This sentence is obscure in the original. We have, with Wieseler, read ἐπεί, omitting ἀρχῇ. Instead of supplying μή, we have turned συγγνῶναι into the participle.
Chapter VI.—Peter Accuses Simon of Being Worse Than the Devil.
[1420] We have adopted the pointing of Wieseler.
Chapter VII.—Peter Suspects Simon of Not Believing Even in a God.
[1422] We have altered the punctuation. Editors connect this clause with the previous sentence, and change ἤ of the ms. into εἰ.
Chapter VIII.—Peter Undertakes to Discuss the Devil’s Origin.
[1423] This sentence is regarded as corrupt by Wieseler. We have retained the reading of the Paris ms., ὁ, and understand λαμβάνεται after it. Δὲ would naturally be inserted after ταύτῃ, but it is not necessary. Καθαρθεισῶν is translated in the Latin purgatis, which may mean the same as in our translation if we take it in the sense of “washed away;” but καθαιρεθεισῶν would be a better reading. The translation of Cotelerius gives, “Since this is reasonably assumed with firmness,—namely, that it is right to give to God,” etc.
Chapter IX.—Theories in Regard to the Origin of the Devil.
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