Omelie pseudo clementine pdf Continue This article requires the attention of a literature expert. The specific problem is: This article is derived mainly from the 1913 Catholic Encyclopedia. WikiProject Literature may be able to help recruit an expert. (March 2020) The actual accuracy of this article may be compromised by implicit information. Please update this article to reflect recent events or newly available information. (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 Dositheos Simon Magus (Simonians)ans Roman Valentine's Christian Apelles Cerinthus Justin Marchionism Marcionism Nicolaism Perates Saturninus Abrahamic Druze manalism Nusairism Sabians Persian bebism manicheism Yazdonism Chinese Manichayism Modern Modern School Scripture List Gnostic texts Nag Hammadi library Pseudo-Abdias Clementine literature Gnosticia and New Testament Codex Codex Tchacos Cologne Mani Codex Askew Codex Bruce Codex Berlin Code code under the influence of Mercaba mystics Apocalyptic literature Messiah Philo Middle Platonism John the Baptist Early Christianity Paul Paul and Gnosticism Christianology Docetism Wisdom (personification Influence on neoplatonism and Gnosticism of Western esotericism 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 Clement of Alexandria). 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).