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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[890] [This is one of the strongest anti-Pauline insinuations in the entire literature.—R.]
[891] Matt. 5.18; 24.35; Mark 13.31; Luke 22.33. [This is a fair specimen of the loose method of Scripture citation characteristic of the Clementine literature. Sometimes the meaning is perverted.—R.]
Chapter IV.—An Adjuration Concerning the Receivers of the Book.
[892] [The form of adjuration has some points of resemblance with the baptismal forms given by Hippolytus, as those of the Elkesaites. See Introductory Notice to Recognitions, and comp. Recognitions, i. 45–48.—R.]
[893] Unless the reading be corrupt here, I suppose the reference must be to episcopal succession.
Chapter V.—The Adjuration Accepted.
[894] [Rufinus, in his preface to the Recognitions, makes no allusion to this letter.—R.]
[895] More probably “the Lord’s brother.” So it must have been in the text from which Rufinus translated. [That this means “James the Lord’s brother” is quite certain, but it is not necessary to adopt this reading here; comp. chap. 20 and the opening sentence of the previous epistle. In Recognitions, iii. 74, Clement is represented as writing “my lord James.”—R.]
Chapter IX.—“Let Brotherly Love Continue.”
[896] Literally, “of salt.”
Chapter X.—“Whatsoever Things are Honest.”
[897] The common reading would give “who alone is now long-suffering;” but the change of a letter gives the reading which we have adopted.
Chapter XIV.—The Vessel of the Church.
[898] It is impossible to translate these terms very accurately. I suppose the πρωρεύς was rather the “bow-oarsman” in the galley.
Chapter XX.—Clement’s Obedience.
[899] [Compare with this the remarkable chapter, Recognitions, iii. 75, where a summary is given of previous writings sent to James. The design of this letter, evidently known to Rufinus, was to authenticate the work which follows. The language of Rufinus may fairly imply that this letter, known to be of later origin, was sometimes prefixed to the Recognitions also. This is an evidence of Jewish-Christian origin.—R.]
Chapter I.—Boyish Questionings.
[900] [The first six chapters agree closely with the corresponding passage in the Recognitions.—R.]
[901] This rendering is from the text in the corresponding passage of the Epitome de gestis S. Petri.
Chapter VI.—Tidings from Judæa.
[902] [This clause is represented in the Recognitions as follows: “which took its rise in the regions of the East.”—R.]
Chapter VIII.—Departure from Rome.
[903] [The narrative here varies from that of the Recognitions; comp. book i. chaps. 7–11.—R.]
[904] For ἐκπλοκῶν Wieseler proposes ἐκκλέπτων, “that deceiving by hopes it lays snares,” etc.
[905] Portus, the port of Rome. One ms. reads πόντον, “the sea.”
Chapter X.—Cavils of the Philosophers.
[906] We have here adopted a conjectural reading of Davis. The common text is thus translated: “whose faces I remember, and who as being living images are satisfactory testimonies. These it is left,” etc.
[907] The Vatican ms. and Epit. have “the power of speaking well.”
[908] Lit., “I met each one beforehand secretly.” The Latin has, “unicuique prævius occurri.”
[909] The Greek is βίου, “life.”
[910] The Paris ms. reads φθόνου, “envy,” instead of φόνου, “murder.”
Chapter XV.—Introduction to Peter.
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