Omelie pseudo clementine pdf

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(November 2009) Part of the series about the Gnostic Enlightenment (spiritual) Western Revelation Divine Lighting Divine Lighting Divine Light Divine Light Platoism Eastern Irfan Janana Bodhi Praina Buddhism Hindus Gnostic Sect List Gnostic Sects of syrian-Egyptian Ofits Setian Baptist Sect ()ans Roman Valentine's Christian Marchionism Nicolaism Perates Saturninus Abrahamic manalism Nusairism Persian bebism manicheism Yazdonism Chinese Manichayism Modern Modern School Scripture List Pseudo-Abdias Gnosticia and New Testament Codex Cologne Mani Codex Berlin Code code under the influence of Mercaba mystics Messiah Middle Early Christianity Paul Paul and Christianology Wisdom (personification Influence on and Gnosticism of Theoteric Christianity of Theosophy Karl Jun Gnosticism in our time vte Christianity portal Clementine literature (also called Clementine , Pseudo-Clementine Letters, Kerygmata Petra , Clementine Romance) is a name given to religious romance, which purports to contain a record made by one Clement (whose narration defines as Pope Clement I, and the cousin of Domitian Titus Flavius Clemens) discourses involving the Apostle Peter, together given the circumstances under which Clement came to be Peter's companion, and other details of Clement's family history. The author is sometimes called Pseudo-Clement (unlike ). Review Two versions of this novel survived: one version called Clementine Homilies (H) which consists of 20 books and exists in the original Greek; another is called Clementine Confessions (R), for which the original Greek was lost, but exists in a Latin translation made by Tyranny Rufinus (died 410). Two later embodiments of sermons also exist, and there is a partial Syrian translation that covers Confessions (books 1-3), and Sermons (books 10-14), preserved in two manuscripts of the British Library, one of which was written in 411. Some fragments of clementines are known in Arabic, Armenian and Slavic. Big and R is almost word for word the same, and large portions also correspond in subject matter and more or less in treatment. However, other parts contained in only one appear to be mentioned or assumed in another. These two works have roughly the same length and contain the same framework of romance. H was considered the original of Neander, Baur, Schwegler and others. Lehmann thought the first three R books to be original, and H for the rest. Gerhard Uhlhorn argued that both were recensions of an earlier book, Kerygmata Peter (Peter's Sermon), R, best retaining the narrative, H dogmatic teachings. Withon, Rosenmoeller, Ritschl, Hilgenfeld and others consider R original. Nowadays almost universally (after F. J. A. Hort, Harnack, Hans Waitz) H and R are two versions of Clementine's original novel, which was longer than any other, and covered most of the content of both. Sometimes H, sometimes R, is more faithful to the archetype. The narrative is within the complex philosophical and dogmatic discourse that forms the bulk of both works intertwined by a story that, if we consider its date, can be described as positively exciting and romantic. It's a little different in two books. The narration is addressed to Iai Iai, Bishop of Jerusalem, and is connected with the voice of Clement himself. He begins with detailed his religious issues, his doubts about immortality, his love of celibacy, and so on. Clement hears in Rome the sermon of a man of Judea, who tells about the miracles of Christ. Clement defends this speaker from the crowd, and follows him to Palestine. R identifies this person as Barnabas; in H, Clement also travels to Palestine, but moves the storms to Alexandria, where he is sent to Barnabas, and there protects him from the crowd and follows to Caesarea. Arriving in Palestine in Caesarea, Clement hears that the Apostle Peter is there and is about to have an argument with Simon Magus. In Peter's apartment, he finds Barnabas, who represents him. Peter invites Clement to accompany him from city to city, on his way to Rome, to hear his speeches. Clement (s R; H credits this debt Peter himself) sends a report about it to James, from which Peter has the order to hand him the accounts of all his teachings. So far, H 1 and R 1.1-21; then the two versions are different from each other. The original order may have been this: Clement arises at dawn (H 2.1) and finds Peter, who continues to instruct him (2-18, compare R 2.33 and 3.61). Peter sends two of his disciples, Nice and Aquila, whom he describes as the adopted sons of Justi, a syruponic woman whose daughter was healed by Christ. They were formed from childhood by Simon Magus, but were converted by Sackcheus, another disciple of Peter (19-21), whom H identifies with saha, a tax collector. Aquila tells of Simon's origins, his Samaritan, and Simon's assertion that he is more of God in creating the world (H 2.22; R 2.7). Simon (Magus) was a disciple of John the Baptist, who is represented in H as the head of the sect of daily christenings; Dositay replaced John, and then Simon ousted Dosite (23:4). In R John the Baptist is not mentioned, and the sect is said to be led by Dosite. Aquila described a woman, Elena, Simon's companion (in R she is called the moon - R 2.12, H 2.26, Helena can be a puny variation of Selena/Selena), and the supposed wonders of Simon (H 2.32, R 2.10). Simon argued that he could make himself visible or invisible by nature, pass through the rocks as if they were clay, rush down the mountain unscathed, lose himself when bound, animate statues, make trees emerge; to throw myself into the fire without harm, it seems, two faces: I will study myself in a sheep or a goat. I'll make a beard to grow into little boys. I'll take to the air in the summer, I'll show an abundance of gold. I will do and unmake kings. I will be worshipped as God, I will have divine honors publicly entrusted to me, so that the image of me will be created, and I will adore as God. (R 2.9.). The next day at noon, sackhay announced that Simon had put down the promised debate (H 2.35-7; R 2.20-1) and Peter instructed Clement in the evening (H 2.38-53). Possible Ebionite content As Fred Lapham notes, much of the first R book (1.27-71) differs from the form and content of the rest of the work. This part of R consists of three different works added to R either by compiler or by a later editor. These works were marked by later scholars as follows: First comes the story of the creation and history of Israel up to the arrival of Christ (1.27-42) Next is a treatise that deals with the question of whether to understand Jesus as the eternal Christ, and discusses its sacred and saving role (1.44-52). Lafame notes that much of this material is similar to canonical works such as The Message to the Jews and the 1 Cesalons. The latter is a section that many believe corresponds to the ascent of Jacob, quoted by Epiphany Salamiyi (1.53-71). If these scholars are right, this section would express the form of Ebionite's belief 3 Debate between Peter and Simon the next morning before the dawn Peter excites his disciples (H 3.1; R 2.1), which are listed (H 2.1; R 2.1). Peter gives a private preparatory discourse (H) and then goes on to public discussion with Simon. Only one day is tied in H (3.38-57), but the whole three-day question is given in R (2.24-70; 3.12-30, 33-48). But what H has omitted here is he gives heavily, albeit in a different form, in chapters 16, 17, 18, and partly at 19 as another with Simon in Laodicea. It is clear that R has an initial order. Simon, being the worst, flies at night to Tyre. Peter identifies to follow, leaving zakhay as bishop in Caesarea (H 3.58-72; R 3,63-6). H adds that Peter stayed seven days longer and baptized 10,000 people, sending on Nicetas and Aquila to stay in Tyre with Bernice, the daughter of their stepmother, Justa (3.73). But R reports that seven other disciples were sent further, while Clement remained in Caesarea for three months with Peter, who repeated in private at night the public instructions he gave during the day; Clement recorded it all and sent it to James. Chapter 75 describes the contents of ten books of these sermons sent to Jerusalem. Tyre H now makes Clement, Nicetas, and Aquila a move to Tyre. Bernice tells them how Simon raised ghosts by infecting people with disease, and bringing demons on them, and went to Sidon. Clement has a conversation with the apprentice Simon Appion (H 5.7 - 6.25). All this is omitted by R, but the same topics are discussed in R 10.17-51. Peter goes north from Tyre, Sidon, Deritos (Beirut) and Biblo to Tripoli (H 7.5-12). (R adds Dora and Ptolemais (Acre), dropping Byblos, 4.1.) Peter's reasoning about the set in Tripoli is detailed in H (books 8-11), and in R (only three days, 4-6), with significant differences. Clement is baptized (H 11.35; R 6.15). After three months of stay, he passes through Ortosias to Antaradus (H 12.1; R 7.1). The life story of Clement At this point Clement tells his story to Peter. He was closely associated with the emperor. Shortly after his birth, his mother had a vision that if she did not quickly leave Rome with her eldest twin sons, they would die with them. So his father sent them with many servants to Athens, but they disappeared, and nothing was known about their fate. Finally, when Clement was twelve years old, his father himself went in search of himself; and he, too, had not heard (H 12.9-11; R 7,8-10). On the island of Aradus, opposite the city, Peter finds an unhappy beggar woman who turns out to be Clement's mother. Peter unites them and heals a woman (H 12.12-23; R 7.11-23). H adds Peter's discourse about philanthropy (25-33). The party now leaves Aradus (Mattidia, Clement's mother, travels with his wife Peter) and travels to Balani, Chambers and Geibla in Laodica in Syria. Nicetas and Aquila get them, and hear Clement's story with surprise; they declare themselves twin sons Mattidia and brothers Clement, Faust and Faustin. They were rescued on a fragment of the wreck and some people in the boat took them. They were beaten and starved, and finally sold to Caesarea Stratton Yuuta, who raised them as their sons. Later they joined Simon, but were brought to Peter. Hearing Mattidia is baptized, and Peter talks about the rewards given to chastity (H 12; R 7.24-38). Confessions the next morning Peter is interrupted by his prayers of the old man, who assures him that prayer is a mistake, since everything is governed by nemesis or fate. Answers Peter (H 14.1-5; R calls it Nicetas); Aquila and Clement are also trying to disprove him (8.5 - 9.33; compare H 15.1-5), but to no avail, for the old man threw a horoscope for himself and his wife, and he explains how it came true. Clement, Nice and Aquila recognize that this man is their father; Peter asks his name and the names of his children. Their mother rushes, and all embrace in a torrent of tears. Faust is then transformed into a long series of discourses about evil and about mythology (in R they appear in 10.1-51; in H to 20.1-10 and 4.7-6.25, the discussion between Clement and Appion in Tyre; long discussions with Simon to Faust in H books 16, 17 and 18 were in the right place in R as part of the debate in Caesarea). Simon is banished by the threats of Cornelia Centurion, but first he changes Faust's face to his likeness, smearing him with a magic juice, in the hope that Faust will close, not himself. Peter scares Simon's disciples into being just a lie, and he sends Faust to Antioch not to speak in the face of Simon all the abuse Simon has been pouring on the Apostle there. The people of Antioch, as a result, went to Peter for a long time, and almost put the false Simon to death. Peter restores it in proper form, and from now on they all live happily ever after. Clement's letter to Clement to James forms an epilogue to H. In it, Clement recounts how Peter on his deathbed gave his last instructions and placed Clement in his chair as his successor in the Roman throne. Iakia is regarded as the Bishop of Bishops who rules Jerusalem, the Holy Church of the Jews and churches around the world. To him Clement sends a book : Clement's Epitom about Peter's sermons from place to place. Another letter, a letter to Peter James, forms an introduction. The Apostle calls that the book of his teachings not be dedicated to anyone before the initiation and probation. The letter is followed by a note that says that Iacott, when receiving the letter, called the elders and read them out to them. The reader, heaven, earth, water and air, is instructed that he will take great care of the scriptures and not bring them to the reader with anyone; he invokes himself with terrible curses in case he must be wrong about this covenant. The most curious passage: Even if I have to come to recognize another God, I now swear to them whether he exists or not. After it must take part in bread and salt. The elders, hearing about this solemnity, are horrified, but James appeases them. Characters of clementine literature Matthidia Mathidia is the mother of Clement and twins Faust and Faustin (known in history as Nicket and Aquila). She has a noble birth and is married to Faust, a relative of Emperor Augustus. When her snooker begins to make sexual advances on her, she, wanting to avoid scandal, decides to leave Rome for Athens with twins, but suffers a shipwreck along the way. She goes ashore on the island of Arados, where Peter later recognizes her based on Clement's account. Peter takes Mattidia to his son, and later the whole family is reunited and baptized. Justa Justa is the adoptive mother of Nicetas and Aquila. When the twins are captured and enslaved by pirates after a shipwreck, Justa redeems their freedom and gives them a Greek education. In Confessions, she is simply described as a Jewish widow. In the sermon, she is a proselytizer of Siro-Phoenician origin, whose daughter was healed by Jesus (see Mark 7:24-30). Early references For a long time it was believed that Clementine's early date was proven by the fact that they were twice quoted by . One of these quotations is found in Philocalia of saints Gregory Nazianzu and Basil (c. 360). Dr. Armitage Robinson revealed in his edition that the work (1893) that the quote is an addition to the passage of Origen made compilers, or perhaps a later editor. Another quote takes place in the old Latin translation of Origen by Matthew. This translation is full of interpolations and changes, and the passage of Pseudo-Clement appears to be interpolated by an interpreter from Arian Opus in Matt. In his church history, III, xxxviii (AD 325) he mentions some short compositions and adds: And now some of them have just recently put forward other verbose and long compositions like Clement's containing the dialogues of Peter and Appion, of which there is absolutely no mention in the ancients. These dialogues weren't supposed to be full of romance, but may have been previously drafted by its part. Next, we find Clementines used by the Ebonites c. 360. They are cited as periods of St. Jerome in 387 and 392 (at Galatians 1:18, and Adv. Giovin., 1:26). Rufinus was known to two forms of Confession, and one of them was translated by him about 400. Around 408, Paulinus Nola, in a letter to Rufinu, mentions that he himself translated part or everything, perhaps as an exercise in Greek. Opus imperfectum above mentioned has five quotes. It appears to be an early 5th century arianine, possibly a bishop named Maximus. The Syrian translation was made before 411, the date of one of the manuscripts. After that, the quotations occur in many Byzantine writers, and from the praise given to Nicephorus callisti (14th century), we can gather that the Orthodox version was the current one. In the West, Rufin's translation has become very popular, and quotes can be found in Syrian and Arab works. The origin and date of the hypothesis This section may be confusing or obscure to readers. Please help us clarify the section. This could be a discussion on the discussion page. (November 2009) (Learn how and when to delete this template message) In NTA Schnimelcher's traditionally standard edition of the New Testament Apocryff edited by Wilhelm Schnimelcher includes a translation and commentary by pseudo-Clementines by Johann Irmsher and Georg Strecker. Strecker puts Homilies as 3rd century, Confessions as 4th Century. The theories of Baur Ferdinand Christian Baur, founder of the Tubingen School of the New Testament of the Highest Critic, based some of his theories about the New Testament on the Clementines. In turn, his ideas about the Clementines were based on the descriptions of Saint Epiphany Salamin (c. 310-320 -403), concerning the beliefs and writings of the Ebonite Christians in the 4th century. This Judeo-Christian sect, which considered itself the true remnant of jesus' earliest disciples, rejected St. Paul as a false apostle of Christ and an apostate from the Judaism of the Torah. The claimed that their position was also represented by the Christianity of the Twelve Apostles. Thus, paulinism, affirming salvation by faith without the passage of the law, was considered a ercem. This Gospel of Pauline thus caused a rift on the part of the true Apostolic Jewish Christianity, originally led by Iacot, the brother of Jesus and St. Peter. Baur believes that Clementine's references to the notorious Samaritan sorcerer Simon Magus (see Acts 8:9-24) were in fact a secret controversy against Paul. In Baur's historical theory, Catholicism was the result of a possible compromise between the Petrin and Pauline factions of the Church, beginning in the late 2nd century. The tradition that Peter and Paul co-founded the Roman Church in the middle of the 1st century and were killed together is considered a fiction. Contrary to the view of the mid-19th century, this theory, in many forms, was dominant in Germany. The demonstration, mainly by English scholars, the impossibility of late dates attributed to the New Testament documents (the four Messages of St. Paul and the Apocalypse were the only documents usually admitted as early), and evidence of the authenticity of the Apostolic Fathers and the use of the Gospel of St. John by Justin, Papias and Ignatius gradually discredited Baur's theories. From the primary school, Adolf Hilgenfeld can be considered the last survivor (died 1907). He was induced years ago to admit that Simon Magus was a real character, although he insists that in Clementines he is destined for St. Paul. To a priori criticism he believes, as nothing, that Simon has no Pauline doctrine and that the author shows no signs of being Jud'o-Christian. In 1847, Hilgenfeld dated the original core (Kerygmata Petrou) shortly after the Jewish War of 70; successive changes to it were anti-Basilian, anti-Valentine, and anti-Martianite respectively. Baur placed the completed form, H, shortly after the middle of the 2nd century, and Schliemann (1844) agreed, putting R as a revision, between 211 and 230. Other writers date as H and R between the 2nd and 4th centuries: 2nd century RV: Sixtus Senensis, Blondellus, Nurry, Cotelerius, Natalis Alexander, Cave, Udin, Heinsius, Rosenmoeller, Flugge, Gieseler, Friedrich Tholuck, Bretschneider, Engelhardt. R. II or III century: Schrock, Stark, Lamper, Crabbe, Lochener, Gersdorf. R. III century: Strunzius (on Bardesan, 1710), Weissman (17l8), Mosheim, Cleucker, Schmidt (Kirchengesh). R. 4th century: Corrody, Lenz (Dogmenguesh.). H. II century (beginning): Credner, Bretschneider, Kern, Rote. H. II century: Clyricus, Bosobre, Flugge, Munscher, Hoffman, Dellinger, Hillgers; (mid-2nd) Hase. H. end of the 2nd century: Schroek, Cologne, Giseler (3rd), Schenkel, Gfrehrer, Leke. H.3rd century: Mill, Mosheim, Gallandi, Giseler (2nd place). H. II or III century: Neander, Crabbe, Baur, Ritter, Paniel, Dune. H. 4th century: Lenz. Other opinions of Ulhorn in his valuable monograph (1854) placed the original document in Eastern Syria. After 150; H in the same region after 160; R in Rome after 170. Lehmann (1869) put the source (Kerygmata Petrou) very early, H and R i-ii before 160, the rest of the R before 170. In England salmon set R about 200, H about 218. Dr. Bigg makes H original, Syrian, first half of the 2nd century, R being reworked in an orthodox sense. H was originally written by a Catholic, and its parts belong to a later recension. A.K. Hedlam believes that the original form was more of a collection of works than one book, but all the products of the same design and plan, from one writer, a curious, versatile, unevenly developed mind. Accepting his dependence on the , Hedlam sees no antagonism towards St. Paul and states that the writer does not know Judaism at all. Under the impression that the original work was known to Origen, it is bound to date it in the late 2nd century or the beginning of the third. In 1883, Bestmann made Clementine the basis of a failed theory that, as Harnak put it, claimed Jewish Christianity for the glory of having developed the entire doctrine, worship and constitution of Catholicism in itself, and passed it on to Gentiles As a ready product. only to be deprived of a few Jewish husks. Another popular theory, based on the Clementines, was that it was Clement's Message to James that gave rise to the notion that St. Peter was the first bishop of Rome. This was declared no less by the authorities than J. B. Lightfoot, George Salmon, and Bright, and this was made an important point in the controversial work of the Rev. F. W. Puller, The Primitive Saints and the Roman See. It is recognized that in the time of Saint Cyprian (c. 250) it was believed that St. Peter was the bishop of Rome, and that he was considered the type and origin of the bishopric. Contemporary critics have long put Clement's letter too late to make this theory acceptable, and now Hans Waitz places it after 220, and Harnack after 260. Joseph Langen Old Catholic Professor Joseph Langen developed a new theory in 1890. Before the destruction of Jerusalem in 135, he said, the city was the center of a Christian church. Then we needed a new rod. The Metropolitan Church has made a bold application for a vacant position. Shortly after 135, the original form of Clementine's novel was published. It was a Roman forgery claiming the succession of the Church of Peter to a part of the heads of the church of Jacob. James was indeed the bishop of the bishops, and Peter's successor could not claim that more than Peter was among the apostles, the primus inter pares. The Roman attempt was successful in the end, but not without a struggle. Kesayah, the capital of the Roman province of Judea, also claimed the succession of Jerusalem. The monument to this assertion is H, a recension of Roman work made in Caesarea until the end of the 2nd century in order to fight Rome with its own weapons. (The intention must be recognized to have been closely veiled.) At the beginning of the 3rd century the capital of the East, Antioch, released a new edition, R, claiming to be a vacant primacy for this city. Langen's gaze did not find any adherents. A further F.D.A. Hort's fellowship complained that Clementine had left no trace for eighty years between Origen and Eusebius, but he felt obliged to meet them before Origen, and placed the original c. 200 as the work of a Syrian phoenix. Harnak, in his History of the Dogma, saw that they had no influence in the 3rd century; he met with R and H no earlier than the first half of this century, or even a few decades later. All of the above writers suggest that Clementines were known to Origen. Since this has not been proven (1903), a carefully thought-out study of Hans Weitz (1904) has appeared, but his opinion has obviously been formed before. In his opinion, H is a work of Aramaic Christian after 325 (because he uses the word homoousios) and earlier than 411 (Syrian manuscript). R is probably after 350 as well as in the East. But Grundschrift, or archetype, was in Rome, perhaps under the syncretist system of the cult in favor of the court of Alexander the North, probably between 220 and 250. Harnack, in his Chronologie (II), gives 260 or later as date, but he thinks H and R may be ante-Nicene. Weitz suggests that two earlier sources were used in the novel, Kerygmata Petrou (origins in the 1st century, but used in the later anti-Marchionite scene) and The Acts of Peter (written in a Catholic circle in Antioch c. 210). Harnak acknowledges the existence of these sources, but believes that none of them was before about 200. They should be carefully distinguished from the famous works of the 2nd century, The Sermons of Peter and the Acts of Peter, fragments of which still exist. They are cited by many early writers, while the alleged sources of the Clementines are otherwise unknown and therefore probably never existed at all. The long pass from De Fato from Bardesanes takes place in R ix, 19 sq.m. Hilgenfeld, Albrecht Ritschle and some earlier critics characteristically believe that Bardesanes used Clementines. Mercks, Weitz and most others believe that R. quotes Bardesanes directly. Francois Nau and Harnak are certainly right that R. borrowed a second hand quote from Eusibius. Eunomius R is definitely post-Nicene, as Weitz has shown. But we can go further. Curious passage of R iii. 2-11, which Rufinus omitted, and in which he seemed to hear Eunomy himself speak, actually gives the teachings of Ymogvia so precisely that it often almost quotes apologie (c. 362-3) of this erotic word into the word. (The Eunomian teaching is that the essence of God must be unborn, hence the Son who was born, not God. The agreement with ekthesis pisteos Eunomius 381-3 is less close. Since the Eunomic passage was found by Rufin in both of Clement's famous deviations, it can be assumed that the interpolation was done in the original work by the Eunomian around 365-70, before it was done around 370-80. (The word archiepiscopus used by St. James suggests the end of the 4th century. Generation H's Generation also has a concern for the Son's generation (xvi, 15-18, and xx, 7-8). The writer calls God autopator and autogennetos, and as The Mother and Father of the people. His idea of a variable God and an unchanging Son projected from the best modification of God was mentioned above. This ingenious doctrine allows the writer to accept the words of the definition of Nice, while denying their meaning. The son can be called God, for so can be people, but not in a strict sense. He homoousios Patri, born ec ousias, It is not treptos or alloiotos. Apparently he's not ktistos, and there hasn't been a time when he wasn't, though it's not quite clearly stated. The writer is clearly an Arian who manages to adopt Nice's formula with an acrobatic feat to save himself. Thus, the date was probably during the reign of Constantine (died 337), while the great council was still imposed by the entire emperor, about 330. But this is not the date H, but the original behind H and R; for it is clear that the Eunomic interpolator R attacks the doctrine we find in H. He ridicules the autopator and autogennetos, declares God unchanged, and the Son - created, not born of the essence of the Father and the consubstal. God is not a masculinity-femina. It is clear that the interpolator had the doctrine of H. in an even clearer form before him, and that he replaced his own viewpoint on it (R. iii, 2-11). But it is noteworthy that he retained one integral part of the theory H, viz., the origin of Evil from a random mixture of elements, for Rufin tells us (De Adult. libr. Origenis) that he found this teaching in R and omitted it. Thus, the date of the original is fixed as after Nicea, 325, probably c. 330; H could be anywhere in the second half of the 4th century. The Eunomian interpolator is about 365-70, and the compilation R is about 370-80. The author's author shows a detailed knowledge of the cities on the Phoenician coast from Caesarea to Antioch. He was an Ariane, and Arianism had its home in the civil diocese of the East. He uses Praeparatio Evangelia Evsebius of Caesarian (written about 313). In 325, the historian mentions the dialogues of Peter and Appion as just published - presumably in his own region; it was probably the core of a larger work completed by the same hand a few years later. Pseudo-Clement's quotes are Palestinian Epiphany, which has found romance among the Ebonites of Palestine; Saint Hieronymus, who lived in the Syrian desert and settled in Bethlehem; Rufinus traveled; Apostolic Constitution drawn up in Syria or Palestine. The works are delivered to Syria until the age of 411. The Aryan author Opus imperfectum quoted it freely. It was interpolated eunomian about 365-70. All of these instructions suggest the Ariane author has up to 350 in the East, probably near Caesarea. The author, although he was an ariane, probably nominally belonged to the Catholic Church. He wrote for the Gentiles of his time, and observed the rigid and often merely formal discipline of the Arcani, which are 4th century violent. Redemption, grace, ordinances are omitted only for this reason. A true prophet is not the name of Christ used by Christians, but the position of Christ that the author puts forward to the pagan world. It shows Peter keeping up the evening and the Eucharist is a secret from Clement when unbaptized; it was undoubtedly the Eucharist of bread and wine, not bread and salt. Iamblichus The Great Pagan Antagonist of the 3rd Century was a neo-platonic philosopher, Porfiry; but under Constantine his disciple Iamblichus was the chief restorer and protector of the old gods, and his defense system is what we find made the official religion of Julian (361-3). It is therefore not surprising that Simon and his disciples do not represent St. Paul, but Iamblich. Repulsive doctrines and practices are theurgy, , divination, miracles and claims to the union with the Divine, which characterized neoplatonism of 320-30 years. Not against Marchion, but against Plato Pseudo-Clement teaches the superiority of the Creator of all. He protects the Old Testament from the School of Porfiry, and when he announces that he is interpolated, he uses his own highest critic Porfiry. Careful discussion of ancient history, mockery of greek mythology and philosophical explanations of the highest importance are also against Porfiry. Refutation of idolatry against Iamblichus. The end of the 4th century Is perhaps just a fluke that we don't hear anything about Clementines from 330 to 360. But about 360-410 they are interpolated, they are revised and reduced to H, but more revised and shortened to R, translated into Latin, translated into Syrian, and often cited. It seems, therefore, that it was Julian's policy that drew them out of obscurity. They were useful weapons against the momentary revival of polytheism, mythology, idolatry and idolatry. Links to Mercer Bible Dictionary - p161 ed. Watson E. Mills, Roger Aubrey Bullard - 1990 Hans Witz recognized parallel accounts in the two main pseudo-Clementines and postulated the main document dated to the third century - b Lapham, Introduction to the New Testament of Apocryph (London: T.C. Clark International, 2003), page 48 III, 436. - Epiphany, Adversus Haereses, xxx, 15 - page 483 - Hist. dogma, i, 310 - Prep. Evang., vi, 10, 11-48, AD 313 This article includes text from a publication that is currently in the public domain: Herbermann, Charles, ed. Clementines. Catholic encyclopedia. New York: The company of Robert Appleton. A bibliography composed of the Catholic encyclopedia of 1908 and the Jewish Encyclopedia of 1911- 1804-1880, The Purpose of the World Process and The Problem of Evil in Clementine and Lactantic Letters in the Studio Bible (1806), IV; SCHLIMANN, Di Clementinen (1844); HILGENFELD, Dee Clem. Recogn. und Hom. nach ihrem Ursprung und Inhalt (Jena, 1848); Kritische Untersuchungen sber die Evangelien Justins, der Klem. Hom. und Marcions (Halle, 1850); UHLHORN, Dee Hom. and Recogn. de Clemens (Goettingen, 1854); LEHMANN, Die clementinischen Schriften (Gota, 1869) English Translation of Confessions, REV. T. SMITH, D. D., will be found in the library of Ante Nice. III, and Sermons, ibid., XVII (Edinburgh, 1871-72). LIPSIUS, Kellen der Rumishen Petrussage (1872) and Apopr. Apostolheshicht (1887), II; SALMON in Dict. Chr. Biog. (1877); 1881-1908 LANGEN, Die Clemensromane (Gota, 1890): FUNK in Kirchenlexikon. (1884); BIGG, Clementine Sermon in The Bible Studio (Oxford, 1890), II; W. CHAWNER, Index of noteworthy words and phrases found in clementine writings in the Lightfoot Public Foundation. (London, 1893); HORT, Clementine Confessions (lectures, performed in 1884; pub. London, 1901); MEYBOOM de Clemens Roman (1902); A.K. Hedlam, Clementine Literature in Journ. Theol. Stud. (1903), III, 41; CHAPMAN, Origen and Pseudo-Clement in JTS, III, 436; HILGENFELD, Origenes and Pseudo-Clemens in Seitschra. Fuhrer Wiss. In 1903), XLVI, 342; BEFORE HARNAK, Gesh. der altchristl. Literator (1893), I, 212; and II, Chronology, 518; Waitz, H., Die Pseudoclementinen in Texte und Unters., New Series, X, 4; CHAPMAN, Date Clementines in Zeitschr. Fuhrer Noah Test. Wiss. (1908). Contemporary sources Johann Irmscher and Georg Strecker Pseudo-Clementines in Wilhelm Schnimelcher New Testament Apocryph. Gebhardt, Joseph Glen (2014-12-16). Syrian confessions of Clementine and sermons: The first full translation of the text. Nashville, Tennessee: Serious Distractions Publishing. ISBN 978-0-9908685-3-8. Wikisource's External Links has the original text associated with this article: Clementine Literature Introduction and electronic texts of Clementine Literature by John Chapman Article in the 1904 Catholic Encyclopedia: Clementine Kaufmann Kohler article in 1911 Jewish Encyclopedia: Clementine Sinai embodiment of recognition of Clement (Arabic) Kitab al-Magall, or The Book of Rolls - part of the Arabic literature omelie pseudo clementine pdf

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