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In the Clement of the Recognitions a process of education is developed, under Peter’s guidance, from the untrained catechumen to the advanced disciple and apostle, who, as Peter’s successor in the apostolic office, does not deny a pagan past and education but like his brother uses it for Christian purposes. The Recognitions thus not only remain within the tradition of the ancient educational romance but are also closer to the postulated Grundschrift than are the Homilies. The idea of evolution is present in the Homilies only rudimentarily: Clement the homelist did not receive an education from Peter; nonetheless, though the preachings and the doctrinally edifying discussions are missing, in his early youth he came in contact with Jewish Christianity, to the extant that the resulting education and his conversion remain fundamental presuppositions and can assume a guiding role, after his encounter with Peter, in his dispute with Apion. The idea of development is therefore present only at the beginning but disappears completely by the end of the account Vielberg 193.

Here we have two creations by two authors of a version of the romance composed by a single author. This confirms a thesis of J. Hilgenfeld 1848, which gave priority to the Recognitions. What we possess are two independent versions, each with different objectives Vielberg 193-194. The Clem. Hom. would have remained forgotten if they had not been appropriated by the Ebionites, who made interpolations and added 1 Clem., the Ep. Pet. and the Diamartyria, making the whole work expound a secret tradition, Petrine and anti-Pauline. This heretical falsification of the homilies may have provoked the composition of the Clem. Recogn.

which presuppose both the basic work and the homilies. The author seeks in every way to free them from whatever is contrary to the dogma of the Great Church, leaving intact the prominence of Peter and James, of Ebionite origin. Its theology is that of the Jewish Christians, probably of Syria, where the pseudo-Clementine literature developed; this is exemplified in its conception of baptism, which is not to take away Adam’s sin but to dampen the fires of concupiscence.

The date of composition seems earlier than Const. Apost. Syria, ca. 360380. In the third stage of the heretical interpolations, followers of the neo-Arian Eunomius made room, in the Recognitiones, for their idea of the Trinity III, 2-11. In the Great Church the work began to be considered suspect, and it eventually disappeared. In the West, it was preserved in a translation by Rufinus, who sought to free it from all additions; but a later translator filled in Rufinus’s gaps on the basis of the Greek document. Both the Hom. and the Recogn. were quickly translated into Syriac. Two Greek Compendia summaries of the doctrinal discussions, which improve the narrative also survive.

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