Noah, Abraham, Jacob, and Moses. In public it would be inexpedient to question the authority of these passages of Scripture, and the difficulty must be met in some other way. But the true solution is that the Scriptures have been corrupted; and all those passages which speak against God are to be rejected as spurious additions. Although this doctrine is represented as strictly esoteric, it is reproduced in the public discussion with Simon which immediately follows. This disputation in H. is very short, the main conflict between Peter and Simon being reserved for a later stage of the story. It is here stated, however, that this disputation at Caesarea lasted three days, although only the subjects treated on the first day are mentioned. We have next a great variation between H. and R. According to H., Simon, vanquished in the disputation, flies to Tyre, and Nicetas, Aquila, and Clement are sent forward by Peter to prepare the way for him. There they meet Apion, and a public disputation on heathen mythology is held between Clement and Apion, the debate going over many of the topics treated of in the tenth book of R. On Peter's arrival at Tyre, Simon flies on to Tripolis, and thence also to Syria on Peter's continuing the pursuit. We have, as in R., discourses delivered to the heathen at Tripolis, and the story of the discovery of Clement's family is in the main told as in R., with differences in detail to be noticed presently. In H., the main disputation between Peter and Simon takes place after the recognitions, and is held at Laodicea, Clement's father (whose name according to H. is Faustus) acting as judge. The last homily contains explanations given by Peter to his company after the flight of Simon; and concludes with an account similar to that in R., of the transformation of Clement's father.
To this analysis must be added an account of the prefatory matter. Neither the Latin nor Syriac version of the Recognitions translates any preface; but Rufinus mentions having found in his original a letter of Clement to James, which he does not prefix, because, as he says, it is of later date and he had translated it elsewhere. The remark about later date need not imply any doubt of its genuineness, but merely that the letter, which purports to have been written after the death of Peter, is not rightly prefixed to discourses which claim to have been written some years previously. The letter itself is preserved in the MSS. of the Homilies, and gives an account of Peter's ordination of Clement as his successor at Rome, and closes with instructions to Clement to send to James an abstract of Peter's discourses. The work that follows purports to contain an abridgment of discourses already more fully sent to James; and is given the title: "An epitome by Clement of Peter's discourses during his sojournings" (ἐπιδημιῶν κηρυγμάτων). The Homilies contain another preface in the form of a letter from Peter himself to James. In this no mention is made of Clement, but Peter himself sends his discourses to James, strictly forbidding their indiscriminate publication, and charging him not to communicate them to any Gentile, nor even to any of the circumcised, except after a long probation, and the later ones only after such an one had been tried and found faithful with regard to the earlier. Subjoined is an oath of secrecy to be taken by those to whom the writings shall be communicated. Examination shews that the letter of Clement cannot belong to the Homilies; for its account of Clement's deprecation of the dignity of the episcopate, and of the charges given to him on his admission to it, are in great measure identical with what is related in the 5th homily, in the case of the ordination of Zacchaeus at Caesarea. These are omitted from the story as told in the Recognitions. The inference follows that the letter of Clement is the preface to the Recognitions. Thus, according to the conclusion we form on other grounds as to the relative priority of the two forms, either R., when prefixing his account of Clement's ordination, transposed matter which the older document had contained in connexion with Zacchaeus, or H., when substituting for the letter of Clement a letter in the name of Peter himself, found in Clement's letter matter which seemed too valuable to be wasted, and therefore worked it into the account of the first ordination related in the story, that of Zacchaeus. The letter of Peter thus remains as the preface either to the Homilies or to the earlier form of the work before the name of Clement had been introduced. On the question of relative priority it may be urged that it is more likely that a later writer would remove a preface written in the name of Clement, in order to give his work the higher authority of Peter, than that the converse change should be made; and also that the strong charges to secrecy and to the communication of the work in successive instalments would be accounted for, if we suppose that at the time of the publication of the Homilies another version of Peter's discourses had been in circulation, and that the writer was anxious to offer some account why what he produced as the genuine form of the discourses should not have been earlier made known. Respecting this relative priority there has been great diversity of opinion among critics: Baur, Schliemann, Schwegler, and Uhlhorn give the priority to H., Hilgenfeld and Ritschl to R.; Lehmann holds R. to be the original for the first three books, H. in the later part. Lipsius regards both as independent modifications of a common original. Without speaking over-confidently, our own conclusion is, that while neither of the existing documents can claim to be the original form, they are not independent; that H. is the later and in all that relates to Clement's family history has borrowed from R. Probably the original form contained little but discourses, and was probably an esoteric document, in use only among the Ebionites; and the author of R. may have added to it the whole story of Clement's recovery of his parents, at the same time fitting the work for popular use by omitting or softening down the harshest parts of its Ebionitism; and finally, H., a strong Ebionite, may have restored some of the original discourses, retaining the little romance which no doubt had been found to add much to the popularity and attractiveness of the volume. The following are some of the arguments which prove that H. is not an original.
