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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[931] [For the parallel account of Simon, given also by Aquila, see Recognitions, ii. 7–15.—R.]
[932] The Vatican ms. adds, “which is in Egypt (or, on the Nile), in Greek culture.”
[933] [Comp. Recognitions, i. 72—R.]
Chapter XXIII.—Simon a Disciple of the Baptist.
[934] A day-baptist is taken to mean “one who baptizes every day.”
[935] [Called “Luna” in the Recognitions.—R.]
[936] [Peculiar, in this detailed form, to the Homilies.—R.]
Chapter XXIV.—Electioneering Stratagems.
[937] [Compare the varied account in Recognitions, ii. 8.—R.]
[938] We have here an allusion to the tradition that it was only an image of Helen that was taken to Troy, and not the real Helen herself.
[939] [With the account of Simon’s doings in chaps. 26–32 compare Recognitions, ii. 9, 10, 13–15; iii. 47.—R.]
[940] Which was used by the ancients as cupping-glasses are now used.
[941] The Vatican ms. and Epitome read, “that a shrine and statues should be erected in honour of us.”
[942] The Latin translates: “as having preferred the oath to the evil action.”
Chapter XXXIII.—Doctrine of Pairs.
[943] [Chaps. 32, 34, find a parallel in Recognitions, iii. 59, 60, at the close of the discussion with Simon.—R.]
Chapter XXXVI.—All for the Best.
[944] [Comp. Recognitions, i. 21.—R.]
Chapter XXXVII.—Spies in the Enemy’s Camp.
[945] [From chap. 27 to iii. 28 the matter is peculiar to the Homilies. The views stated are obviously coloured by the Gnostic Ebionism of the author.—R.]
Chapter XXXVIII.—Corruption of the Law.
[946] The Vatican ms. reads: “against the only God.”
[947] [This view of the Scriptures, as held by Peter, is one of the marked characteristics of the Homilies.—R.]
Chapter XLI.—Asking for Information, Not Contradiction.
[948] The text has ὑπό, “by,” which has been altered into ὑπέρ. Davis would read σου, “by you.”
Chapter XLII.—Right Notions of God Essential to Holiness.
[949] Cotelerius doubts whether this expression means a soul ruling over his body, or a soul disposed to favor monarchical rule. The former explanation seems more probable.
Chapter XLIV.—The Same Continued.
[950] Wieseler considers this corrupt, and amends: “if He desires more.”
Chapter XLV.—How God is to Be Thought of.
[951] The Latin has here, “imperceptus et perceptus;” but Wieseler points out that χωρούμενος has reference to God’s dwelling in the souls of the good, and thus He is contained by them.
Chapter LI.—Weigh in the Balance.
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