from this section as to an early identification of Simon and Paul, it must be shewn that it belongs to the original document, and is not an addition of the last reviser only. The object of the latter may be inferred from what he states in the form of a prediction (xvi. 21), that other heretics would arise who should assert the same blasphemies against God as Simon; which we may take as implying that the writer has put into the mouth of Simon doctrines similar to those held by later heretics against whom he had himself to contend. In particular, this Laodicean section is strongly anti-Marcionite; and it is just possible that this section may have been elicited by Marcionite exaggeration of the claims of Paul. But we own, it seems to us far more probable that H. has here preserved a fragment of an earlier document, the full force of which it is even possible he did not himself understand. Further, it is altogether unproved that in this earlier document this particular disputation was directed against Simon. The original work may well have included conflicts of St. Peter with other adversaries, and in another instance we have seen reason to think that H. has made a mistake in transferring to Simon words which in the earlier document referred to another. Again, even if the earlier writer did put Pauline features into his picture of Simon, it no more follows that he identified Simon with St. Paul than that the later writer identified him with Marcion. The action of the story being laid at a date antecedent to St. Paul's conversion, it was a literary necessity that if Pauline pretensions were to be refuted, they must be put into the mouth of another. At the present day history is often written with a view to its bearing on the controversies of our own time; but we do not imagine that a writer doubts Julius Caesar to be a historical character, even though in speaking of him he may have Napoleon Bonaparte in his mind. Now, though the author of the Clementines has put his own words into the mouth both of Simon and Peter, it is manifest that he no more doubted of the historical character of one than of the other. For Simon, his authorities were—(1) the account given in Acts viii. which furnished the conception of Simon as possessed of magical powers; (2) in all probability the account given by Justin Martyr of honours paid to Simon at Rome; and (3) since R. refers to the writings of Simon, it can scarcely be doubted that the author used the work ascribed to Simon called the Great Announcement, some of the language of which, quoted by Hippolytus, is in the Clementines put into the mouth of Simon. Hence has resulted some little confusion, for the heresy of the Great Announcement appears to have been akin to the Valentinian; but what the Clementine author has added of his own is Marcionite.
Quotations from N.T. in the Clementines.—All the four gospels are quoted; for since the publication of the conclusion of the Homilies by Dressel, it is impossible to deny that St. John's gospel was employed. Epiphanius tells us that a Hebrew translation of St. John's gospel was in use among the Ebionites. The quotations are principally from St. Matthew, but often with considerable verbal differences from our present text; and there are a few passages quoted which are not found in any of our present gospels. The deviations from the existing text are much smaller in R. than in H., and it may be asserted that R. always conforms to our present gospels in his own added matter. Since it is known that the Ebionites used an Aramaic gospel, which in the main agreed with St. Matthew but with considerable variations, we may conclude that this was the source principally employed by the author of the original. H. seems to have used the same sources as the original; but yet two things must be borne in mind before we assert that variations in H. from our existing texts prove that he had a different text before him: one is the laxity with which he cites the O.T.; the other, the fact that the story demands that Peter should be represented as quoting our Lord's discourses from memory and not from any written source; and the author would naturally feel himself entitled to a certain amount of licence in quotations of such a kind.[1]
Place and Time of Composition of the Clementine Writings.—The use made of the name of Clement had caused Rome to be accepted as the place of composition by the majority of critics, but the opposite arguments urged by Uhlhorn appear conclusive, and to, at least, the original document an Eastern origin must be assigned. Hippolytus mentions the arrival in Rome of an Elkesaite teacher c. A.D. 220, whose doctrines would seem to have been then quite novel at Rome, and not to have taken root there. The scene of the story is all laid in the East, and the writings shew no familiarity with the Roman church. The ranking Clement among the disciples of Peter may be even said to be opposed to the earliest traditions of the Roman church, which placed Clement third from the apostles; but it is quite intelligible that in foreign churches, where the epistle of Clement was habitually publicly read in the same manner as the apostolic epistles, Clement and the apostles might come to be regarded as contemporaries. Clement might naturally be chosen as a typical representative of the Gentile converts by an Ebionite who desired by his example to enforce on the Gentile churches the duty of obedience to the church of the circumcision. For all through it is James of Jerusalem, not Peter, who is represented as the supreme ruler of the churches. The author of the original document habitually used an Aramaic version of N.T.; and there are a few phenomena which make it seem not incredible that the original document itself may have been written in the same language. Uhlhorn's conjecture of Eastern Syria as the place of composition seems not improbable. The Recognitions with the prefatory letter relating the ordination of Clement as bp. of Rome may, however, have been a version designed for Roman circulation. The data for fixing the time of composition are but scanty. The Recognitions are quoted by Origen (with, however, a division of books differing from the present form) c. A.D. 230.
- ↑ In one place (xix. 3) H., having quoted some sayings of our Lord, makes the slip of referring to these as "Scripture." It thus clearly appears that the author used written gospels to which he ascribed the authority of Scripture.
