Recognitions 3.66–4.18

Anonymous · Recognitions · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · place unknown · 28 passages

Pseudonymous: A Christian romance in the voice of Clement of Rome, who tells how he found Christ, followed Peter, and was reunited with his lost family (the 'recognitions'). It is not a work of Clement. It survives complete only in Rufinus of Aquileia's Latin translation; the Greek original is lost (fragments in Eusebius and Origen's Philocalia, and a Syriac version of parts). It shares a source with the Greek Clementine Homilies (the hypothetical 'Grundschrift', probably 3rd-century Syria), and the Recognitions are usually dated to the 4th century in their Greek form. Rufinus's preface to Bishop Gaudentius is reference 0.1.

Latin text: Migne, PG 1 (Latin text: Migne, Patrologia Graeca vol. 1 (1857), transcribed from library-scan OCR of the printed volume).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 8 (1886).

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Chapter 3

3.66PG 1:1311a–1311b

Haec illo dicente universus populus flevit, audiens quod profecturus esset. At Petrus compassus eis, etiam ipse lacrymas fudit, et in coelum respiciens ait: Tibi, Deus, qui coelum terramque fecisti et omnia quae in eis sunt, precem supplicem fundimus, ut confugientes ad te in tribulatione sua soleris; propter affectum enim quem habent erga te, diligunt me, qui veritatem tuam annuntiavi eis. Propter quod miserationis tuae dextera custodi eos; non enim Zacchaeus nec alius quisquam hominum custos esse eis idoneus potest. Haec autem et his similia cum dixisset Petrus, manibus superpositis Zacchaeo oravit, ut inculpabiliter episcopatus sui servaret officium. Post haec duodecim presbyteros ordinavit et diacones quatuor, et ait: Zacchaeum hunc vobis ordinavi episcopum, sciens eum timorem Dei habere et eruditum esse in Scripturis, quem quasi Christi locum servantem honorare debetis, obedientes ei ad salutem vestram, et scientes, quod sive honor sive injuria quae ei defertur, ad Christum redundat et a Christo ad Deum. Audite ergo eum attentius et ab ipso suscipite doctrinam fidei, monita autem vitae a presbyteris, a diaconibus vero ordinem disciplinae. Viduarum religiosam curam gerite, pupillos enixius juvate, pauperibus misericordiam facite, juvenes pudicitiam docete, et ut breviter totum dicam, alterutrum vos in quibus res poposcerit sustentate. Deum colite qui creavit caelum et terram, Christo credite, invicem diligite, misericordes estote ad omnes, non verbo solo sed rebus implete charitatem.

As he was saying this, all the people wept, hearing that he was going to depart. And Peter, sympathizing with them, himself also shed tears, and looking up to heaven he said: “To you, O God, who made heaven and earth and all that is in them, we pour out suppliant prayer, that you may comfort those who flee to you in their tribulation; for because of the affection they have toward you, they love me, who announced your truth to them. Therefore guard them with the right hand of your compassion; for neither Zacchaeus nor any other man can be a fit guardian for them.” When Peter had said these and similar things, he laid his hands on Zacchaeus and prayed that he might keep the office of his episcopate blamelessly. After this he ordained twelve presbyters and four deacons, and said: “I have ordained this Zacchaeus as your bishop, knowing that he has the fear of God and is learned in the Scriptures. You ought to honor him as holding the place of Christ, obeying him for your salvation, and knowing that whatever honor or injury is offered to him redounds to Christ, and from Christ to God. Hear him, then, attentively, and receive from him the teaching of the faith; from the presbyters, admonitions for life; and from the deacons, the order of discipline. Take devout care of widows, help orphans earnestly, show mercy to the poor, teach the young chastity, and, to say it all briefly, support one another in whatever the occasion demands. Worship God who created heaven and earth, believe in Christ, love one another, be merciful to all, fulfilling love not in word only but in deed.”

Acts 4:24 (echo, low confidence) · 1 John 3:18 (allusion, medium confidence)

Notes and citation

Summary: Peter ordains Zacchaeus bishop of Caesarea with twelve presbyters and four deacons, and gives the church its instructions.

The bishop is honored as 'holding the place of Christ'; translated as written.

Notes on the original text

Digital text corrected (OCR punctuation; OCR slip; OCR slips; OCR: ae read as a:; OCR: broken word): Ilaec illo → Haec illo; compa: sus → compassus; in caalum → in coelum; allectum enim → affectum enim; diligunt me. qui → diligunt me, qui; annuutiavi → annuntiavi; miserationis tua: dextera → miserationis tuae dextera; Zacclueus nec alius → Zacchaeus nec alius; llaec autem → Haec autem; Zaccbaeo → Zacchaeo; cpisc0patus sui servaret ollicium → episcopatus sui servaret officium; presbyteros ordinavit ct diacones → presbyteros ordinavit et diacones; Zacclneum hunc vobis ordinavi episc0pum → Zacchaeum hunc vobis ordinavi episcopum; vita: a presbyteris → vitae a presbyteris; Viduarutn → Viduarum; juvatc → juvate; docett et ut → docete, et ut; in qu bns res → in quibus res; caelum ct terram → caelum et terram; non verbo solo se" rebus impiae Charilalem- → non verbo solo sed rebus implete charitatem..

Topics: Church office, Prayer

Cite (SBL): Ps.-Clem. Recogn. 3.66 (PG 1:1311a–1311b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-3-66). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Rufinus's Latin (Migne PG 1, from the library scan's OCR, slips corrected as logged); each batch compared afterwards with the public-domain translation of T. Smith in ANF 8 (1886).

3.67PG 1:1311b–1312a

Et cum hate atque his similia praecepisset, pronuntiavit ad populum dicens: Quoniam tres menses statui facere vobiscum, si quis vestrum desiderat, baptizetur, ut exutus prioribus malis, de reliquo pro bonis actibus haeres bonorum coelestium ex gestis propriis fiat. Accedat ergo qui vult ad Zacchaeum, et ipsi det nomen suum, atque ab eo audiat mysteria regni coelorum. Jejuniis frequentibus operam impendat ac semetipsum in omnibus probet, ut tribus his mensibus consummatis in die festo possit baptizari. Baptizabitur autem unusquisque vestrum in aquis perennibus nomine Trinae Beatitudinis invocato super se, perunctus primo oleo per orationem sanctificato, ut ita demum per haec consecratus possit percipere de sanctis.

And when he had given these and similar instructions, he made an announcement to the people: “Since I have decided to spend three months with you, if any of you desires it, let him be baptized, so that, stripped of his former evils, he may for the rest become by his own deeds an heir of heavenly goods in return for good actions. Let whoever wishes, then, come to Zacchaeus and give him his name, and hear from him the mysteries of the kingdom of heaven. Let him devote himself to frequent fasts and prove himself in all things, so that when these three months are completed he may be baptized on the festival day. Each of you will be baptized in ever-flowing waters, with the name of the threefold blessedness invoked over him, having first been anointed with oil sanctified by prayer, so that, consecrated by these things, he may at last partake of the holy things.”

Matt 28:19 (allusion, medium confidence)

Notes and citation

Summary: Peter invites the people to enroll for baptism after three months of instruction and fasting, describing baptism in running water with anointing.

'The holy things' that the baptized may receive are probably the Eucharist. 'The threefold blessedness' refers to the threefold name of Matt 28:19 (compare 1.69).

Notes on the original text

Digital text corrected (OCR slip; OCR slips): przccepisset → praecepisset; dcsiderat → desiderat; baptizetur, nt exutus → baptizetur, ut exutus; hazrcs bonorum tmlestium → haeres bonorum coelestium; Zacchaaum. et ipsi → Zacchaeum, et ipsi; atque a eo audiat → atque ab eo audiat; regni cmlorumJejuniis → regni coelorum. Jejuniis; nomine'l‘rina: Beatitudinis → nomine Trinae Beatitudinis; olco per orationem sanctificata → oleo per orationem sanctificato; per hac consecratus → per haec consecratus.

Topics: Baptism, Fasting

Cite (SBL): Ps.-Clem. Recogn. 3.67 (PG 1:1311b–1312a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-3-67). (abbreviation not yet checked)

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3.68PG 1:1312a–1312b

— Et cum multa dixisset de ratione baptismi, dimissis turbis ad solitam se recepit mansionem. ibique astantibus sibi duodecim, id est, Zacchaeo et Sophonia, Josepho et Michaea, Eleazaro et Phinees, Lazaro et Eliseo, me Clemente et Nicodemo, Niceta et Aquila, hoc modo prolocutus est: Consideremus fratres, quod justum est; debemus enim auxilium aliquod ferre gentibus, quae ad salutem vocatae sunt. Ipsi audistis quod Simon praecedere volens iter nostrum profectus est, quem oportuerat e vestigio insequi, ut sicubi aliquos subvertere tentaret, continuo confutaretur a nobis. Sed quoniam injustum mihi videtur, ut derelictis his qui jam conversi sunt ad Deum, eorum qui adhuc longe sunt curam proferamus, rectum puto tribus mensibus permanere me cum his qui in hac civitate conversi sunt ad fidem, et firmiores eos efficere, nec tamen illos qui adhuc longe sunt penitus negligere, ne forte, si diu venenis doctrinae imbuantur, difficilius revocentur. Et ideo volo, si tamen etiam vobis justum videtur, ut pro Zacchaeo quem hic ordinavimus episcopum, subjiciatur in numero Benjamin filius Saba, et pro Clemente quem decrevi mecum semper esse, quia ex gentibus veniens audiendi verbi Dei grande desiderium gerit, Ananias filius Safra; pro Niceta vero et Aquila, qui nuper conversi sunt ad fidem Christi, Rubelus Zacchaei frater et Zacharias structor. Istis ergo quatuor pro his quatuor substitutis expleri volo duodecim numerum, ut me in ipsis semper secum esse sentiat Simon.

And when he had said much about the meaning of baptism, he dismissed the crowds and withdrew to his usual lodging; and there, with twelve standing by him—Zacchaeus and Sophonias, Joseph and Michaeas, Eleazar and Phinees, Lazarus and Eliseus, I Clement and Nicodemus, Niceta and Aquila—he spoke thus: “Let us consider, brethren, what is right; for we ought to bring some help to the Gentiles who are called to salvation. You yourselves have heard that Simon has set out, wishing to go ahead of us on our journey; and we ought to follow his tracks at once, so that wherever he tried to subvert any, he might be refuted by us immediately. But since it seems unjust to me to abandon those who have already been converted to God and to care for those who are still far off, I think it right that I remain three months with those in this city who have been converted to the faith and make them firmer; and yet not wholly neglect those who are still far off, lest, if they are long steeped in the poison of his teaching, they be recalled with greater difficulty. And therefore I wish, if it seems right to you too, that in place of Zacchaeus, whom we have ordained bishop here, Benjamin the son of Saba be put into the number; in place of Clement, whom I have decided to have always with me, because, coming from the Gentiles, he has a great desire to hear the word of God, Ananias the son of Safra; and in place of Niceta and Aquila, who have lately been converted to the faith of Christ, Rubelus the brother of Zacchaeus and Zacharias the builder. With these four substituted for those four, I wish the number of twelve to be completed, so that Simon may feel that I am always with him in them.”

Notes and citation

Summary: Peter decides to stay three months at Caesarea and to send twelve companions ahead after Simon, naming four replacements.

Several words near the end are garbled in the scan; the sense is restored by the corrections below.

Notes on the original text

Digital text corrected (OCR slip; OCR slip and stray mark; OCR slips; OCR: Latin read as Greek letters; OCR: ae read as a:; OCR: garbled line): dHOdeCim. id est. lacchan → duodecim, id est, Zacchaeo; Michaza → Michaea; etNieodemo → et Nicodemo; vocata: sunt → vocatae sunt; przeeedere → praecedere; quem θροις tuerat e vestigio insequi. υι SiCUbi aliquos δυὺνεῐtere tentaret conlinuo coniularelur ει nobis. 39d quoniam → quem oportuerat e vestigio insequi, ut sicubi aliquos subvertere tentaret, continuo confutaretur a nobis. Sed quoniam; derelictis bis qui → derelictis his qui; edicere. nec tamen → efficere, nec tamen; negligere. ne forte. Si diu venenis 908811113 domina? inliciau' tur, diflicilius → negligere, ne forte, si diu venenis doctrinae imbuantur, difficilius; Zaccbzeo → Zacchaeo; Benjamim filius Saba,et → Benjamin filius Saba, et; decrevi "meum → decrevi mecum; Ananias filius δαΐων pro Nicela vero → Ananias filius Safra; pro Niceta vero; ιιιιιινθιέἱ sunt → conversi sunt; Zacchmi → Zacchaei; nu- "mrum: υῐ me ίιι iP515 semper secum esse 53mm δίιηοη· · → numerum, ut me in ipsis semper secum esse sentiat Simon..

Cite (SBL): Ps.-Clem. Recogn. 3.68 (PG 1:1312a–1312b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-3-68). (abbreviation not yet checked)

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3.69PG 1:1312b–1312d

sequestratis igitur me Clemente et Niceta et Aquila, ad illos duodecim ait: Volo vos post diem crastinum proficisci ad gentes et vestigia Simonis insequi, ut omnia quae agit manifesta mihi faciatis. Sed et propositum singulorum diligenter requirite et me adventurum sine mora eis annuntiate, et ne multa vobis dicam, per omnia instruite gentiles exspectare adventum meum. Cumque haec atque his similia dixisset: Etiam vos, inquit, fratres, si quid vobis ad haec videtur, dicite, ne forte non sit rectum quod mihi soli placet. Tum omnes una voce collaudantes eum: Rogamus magis, aiebant, ut pro arbitrio tuo cuncta disponas et quod tibi ipsi videtur jubeas; hoc enim putamus esse opus integrum pietatis, si quae tu jusseris impleamus.

Having set apart, then, me Clement, Niceta, and Aquila, he said to those twelve: “I wish you, the day after tomorrow, to set out to the Gentiles and follow Simon's tracks, so as to make known to me all that he does. Also inquire carefully into the disposition of each person, and announce that I will come to them without delay; and, not to say more, instruct the Gentiles in every way to await my coming.” And when he had said these and similar things, he said: “You too, brethren, if anything seems good to you on this, say it, lest what pleases me alone should not be right.” Then all, praising him with one voice, said: “We rather ask you to arrange everything at your discretion and command what seems good to you; for we think this the whole work of piety, if we fulfil what you command.”

Notes and citation

Summary: Peter instructs the twelve to go ahead and report on Simon, and they place themselves at his command.

Notes on the original text

Digital text corrected (OCR punctuation; OCR slip; OCR slips; OCR: Latin read as Greek letters): Niccta → Niceta; me adiuturum → me adventurum; nc multa → ne multa; gentilis exspectare adventurm → gentiles exspectare adventum; Cumque lucc atque → Cumque haec atque; aiebam. ut → aiebant, ut; libi ipsi → tibi ipsi; ορυε integrum → opus integrum; impleamus, → impleamus..

Cite (SBL): Ps.-Clem. Recogn. 3.69 (PG 1:1312b–1312d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-3-69). (abbreviation not yet checked)

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3.70PG 1:1313a

Igitur statuto die cum stetissent ante Petrum, Ne arbitreris, aiunt, Petre, parvum nobis indici maerorem, quod fraudamur non audientes te per menses tres; sed quoniam hoc expedit agere quod tu jubes, obediemus promptissime; semper ergo vultum tuum in nostro corde retinentes sicut jussisti alacres proficiscimur. At ille oratione pro eis ad Dominum fusa emisit eos. Et cum profecti fuissent illi duodecim qui praemissi sunt, Petrus ingressus ex more in loco disputationis stetit. Convenerat autem populi multitudo, copiosior numerus quam solebat, et omnes cum lacrymis intuebantur eum, pro eo quod pridie ab eo audissent, profecturum se Simonis gratia. Sed et ipse lacrymantes eos videns similia patiebatur, licet conaretur occultare et inhibere lacrymas; prodebatur tamen ex tremore vocis et interruptione sermonis, quod simili angeretur affectu.

So on the appointed day, when they stood before Peter, they said: “Do not think, Peter, that it is a small grief laid on us to be deprived of hearing you for three months; but since it is good to do what you command, we will obey most readily. Keeping your face always in our hearts, then, we set out eagerly, as you have commanded.” And he, having poured out prayer to the Lord for them, sent them away. When those twelve who were sent ahead had set out, Peter went in as usual and stood in the place of disputation. A multitude of people had gathered, larger than usual, and all looked at him with tears, because they had heard from him the day before that he would set out on Simon's account. And he himself, seeing them weeping, was affected in the same way, though he tried to hide and hold back his tears; yet the trembling of his voice and the breaking off of his speech betrayed that he was distressed by the same feeling.

Notes and citation

Summary: The twelve set out, and the people of Caesarea weep at the prospect of Peter's departure.

Notes on the original text

Digital text corrected (OCR slip; OCR: broken word; OCR: words joined; leaked chapter numeral): LXX—Igitur → Igitur; Atille → At ille; Conv venerat → Convenerat; omnes eum lacrymis intuebantur eum → omnes cum lacrymis intuebantur eum; Iacrymas → lacrymas.

Cite (SBL): Ps.-Clem. Recogn. 3.70 (PG 1:1313a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-3-70). (abbreviation not yet checked)

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3.71PG 1:1313a

Verumtamen manu confricans frontem, Aequo animo, inquit, estote, fratres, et misericordes animas vestras consilii ratione solamini, referentes omnia ad Deum, cujus solius implenda et in omnibus praeferenda voluntas est. Nam si verbi gratia ponamus, quod pro affectu quem erga vos gerimus, contra voluntatem ejus agentes resideamus vobiscum, nunquid non potest missa in me morte, profectionem mihi a vobis indicere longiorem? Et ideo melius est ut hanc breviorem cum voluntate ipsius impleamus, utpote quibus definitum est in omnibus obedire Deo; unde et vos debetis simili obedientia parere ei, quippe qui etiam me non alia ex causa, nisi pro ipsius amore diligatis. Ut ergo amici Dei, voluntati ejus obtemperate; sed et vos ipsi probate quod justum est. Nunquid non impium videretur, si cum vos Simon deciperet, ego non venissem ad vos detentus a fratribus qui erant in Hierusalem, et quidem cum haberetis apud vos Zacchaeum, virum bonum et in sermone expeditum? Ita ergo et nunc impium judicate, si cum exierit Simon ad gentes impugnandas, quibus nullus omnino defensor est, ego non subsequar detentus a vobis. Propter quod observemus, ne forte affectu injusto voluntatem maligni faciamus.

Yet, rubbing his forehead with his hand, he said: “Be of good courage, brethren, and comfort your compassionate souls with reasoned counsel, referring all things to God, whose will alone is to be fulfilled and preferred in all things. For suppose, for example, that out of the affection we have toward you we were to stay with you against his will: could he not, by sending death upon me, impose on me a longer departure from you? And therefore it is better that we carry out this shorter one with his will, as those who are resolved to obey God in all things; and so you too ought to obey him with like obedience, since you love me for no other reason than for love of him. As friends of God, then, comply with his will; but judge for yourselves too what is right. Would it not have seemed impious if, when Simon was deceiving you, I had not come to you, held back by the brethren who were in Jerusalem—and that though you had Zacchaeus with you, a good man and ready in speech? So now too judge it impious if, when Simon has gone out to attack the Gentiles, who have no defender at all, I do not follow him, held back by you. Therefore let us take care lest by an unjust affection we do the will of the evil one.”

Notes and citation

Summary: Peter consoles the people and explains that he must follow God's will by going after Simon to defend the Gentiles.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR: words joined): Equo animo, inquit,estote, fratres,et → Aequo animo, inquit, estote, fratres, et; prmfereuda → praeferenda; eum voluntate → cum voluntate; impium videbatur → impium videretur; erantin Hierusalem → erant in Hierusalem.

Cite (SBL): Ps.-Clem. Recogn. 3.71 (PG 1:1313a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-3-71). (abbreviation not yet checked)

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3.72PG 1:1313a–1314a

Interim tribus, ut dixi, mensibus permanebo apud vos; estote assidui ad audiendum verbum, et consummatis his, si qui possunt et volunt sequi nos, permittitur eis salva pietate. Quod autem dico salva pietate, hoc est, ne quem discessu suo contristet qui contristari non debet, vel parentes relinquens quos non oportet, vel uxorem fidelem, vel si quae sunt hujusmodi personae, quibus prOpter Deum deferri solatium convenit. Interea per dies singulos disputans et docens, propositum tempus in doctrinae labore complevit. Et cum advenisset dies festus, super decem millia baptizati sunt.

“Meanwhile, as I said, I will stay with you three months. Be constant in hearing the word; and when these are completed, any who can and wish to follow us are permitted to do so, saving piety. What I mean by ‘saving piety’ is this: that no one should, by his departure, grieve one who ought not to be grieved, as by leaving parents whom he ought not to leave, or a faithful wife, or any persons of this kind to whom it is fitting to give comfort for God's sake.” Meanwhile, disputing and teaching day by day, he filled the appointed time with the labor of teaching. And when the festival day had come, more than ten thousand were baptized.

Notes and citation

Summary: Peter permits those without binding duties to follow him, teaches for three months, and more than ten thousand are baptized at the festival.

A leaked edition note (removed below) says that the words from 'or any persons' to 'for God's sake' are missing in two Leipzig manuscripts.

Notes on the original text

Digital text corrected (OCR punctuation and stray mark; OCR slip; OCR slips; leaked apparatus and running head): etvolunt sequi nos. permittitur → et volunt sequi nos, permittitur; vel parentes “ Vel si quoe—convenit desunt in cod. utroque Lips. tur in codd. Lipss. Μ LIB. III. 11H relinquens quos non oportet. vel uxorem → vel parentes relinquens quos non oportet, vel uxorem; convenit Interea‘ per → convenit. Interea per; prcpositum → propositum.

Topics: Baptism

Cite (SBL): Ps.-Clem. Recogn. 3.72 (PG 1:1313a–1314a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-3-72). (abbreviation not yet checked)

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3.73PG 1:1314a

In illis autem diebus epistola mittitur a fratribus qui praecesserant, in qua Simonis scelera continebantur, quomodo per civitates deciperet turbas et Petrum per singula laceraret, ut cum forte advenisset, nullus ei accommodaret auditum. Asserebat enim eum magum esse et sine Deo, injuriosum, callidum, imperitum et impossibilia profitentem. Mortuos enim resurrecturos asserit, quod est, inquit, impossibile. Si qui vero eum confutare velit, occultis ab eo insidiis perimitur per satellites ejus; propter quod, inquit, et ego eum cum superassem et triumphassem, insidias ejus veritus fugi, ne forte maleficiis me perimeret aut mortem meam per insidias elocaret. Indicabant autem maxime eum apud Tripolim demorari.

In those days a letter was sent by the brethren who had gone ahead, describing Simon's crimes: how he was deceiving the crowds from city to city and tearing Peter apart on every point, so that when he arrived no one would lend him an ear. For he asserted that Peter was a magician and godless, insolent, cunning, ignorant, and professing impossible things. “For he asserts,” Simon said, “that the dead will rise, which is impossible. And if anyone wishes to refute him, he is killed by secret plots through his henchmen. That is why I too,” he said, “when I had overcome and triumphed over him, fled for fear of his plots, lest he kill me by sorceries or contrive my death by plots.” They reported that he was staying chiefly at Tripolis.

Notes and citation

Summary: A letter reports that Simon is slandering Peter from city to city and is staying at Tripolis.

Notes on the original text

Digital text corrected (OCR slip; OCR: broken word; OCR: digit for letter): callldum → callidum; com futare → confutare; pr0pter quod → propter quod; et ego eum eum superassem → et ego eum cum superassem; lndicabant → Indicabant.

Cite (SBL): Ps.-Clem. Recogn. 3.73 (PG 1:1314a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-3-73). (abbreviation not yet checked)

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3.74PG 1:1314a

Igitur Petrus epistolam recitari populo jubet, et post lectionem allocutus eos de omnibus plenissime instruxit, praecipue tamen ut obedirent Zacchaeo, quem ordinavit eis episcopum. Sed et presbyteros et diaconos populo, et ipsis nihilominus populum commendavit. Simulque denuntians quod apud Tripolim hiematurus esset, Commendo vos, inquit, gratiae Dei, crastino cum voluntate Domini profecturus. Per totos autem tres menses quos apud Caesaream doctrinae causa exegimus, quaecunque apud populum disserebat per diem, haec nobis secreto lucubrantibus secum plenius et perfectius explanabat, tanquam fidelioribus ac sibi liquido probatis. Simul et imperat mihi, quia intellexit me studiosius quae audirem memoria commendare, libris singula quaeque quae memoratu digna videbantur comprehendere et mittere ad te, mi domine Jacobe, sicut et feci parens ejus praeceptis.

So Peter had the letter read to the people, and after the reading he addressed them and instructed them most fully about everything, especially that they should obey Zacchaeus, whom he had ordained bishop for them. He also commended the presbyters and deacons to the people, and the people no less to them. And at the same time, announcing that he would spend the winter at Tripolis, he said: “I commend you to the grace of God, as I am to set out tomorrow, by the will of the Lord.” Through all the three months that we spent at Caesarea for the sake of teaching, whatever he discoursed to the people by day he explained more fully and perfectly to us in private as we sat up with him at night, as to men more faithful and clearly proved by him. At the same time he commanded me, because he saw that I committed what I heard to memory with special care, to set down in books whatever seemed worth remembering and to send them to you, my lord James; and I have done so, obeying his commands.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Peter commends the Caesarean church to its clergy and prepares to leave for Tripolis; Clement records his teaching for James.

An edition note (leaked into 3.75 of the scan) says that the passage from 'Through all the three months' to the end of 3.75 is not read in some manuscripts.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR: stray hyphen; stray mark): quod-apud → quod apud; Counmeudo - vos → Commendo vos; cum voluntate. Domini → cum voluntate Domini; Per totos” autem → Per totos autem; Cassaream → Caesaream; hazc nobis secreto Iucubrantibus → haec nobis secreto lucubrantibus; cxplanabat → explanabat; qumque → quaeque; sicut et' feci parens → sicut et feci parens.

Topics: Church office

Cite (SBL): Ps.-Clem. Recogn. 3.74 (PG 1:1314a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-3-74). (abbreviation not yet checked)

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3.75PG 1:1314a–1316a

Primus ergo liber ex his quos prius misi ad te continet de vero propheta et de proprietate intelligentiae legis, secundum id quod Moysi traditio docet. Secundus de principio continet, utrum unum sit principium, an multa, et quod non ignoret Hebraeorum lex, quid sit immensitas. Tertius, de Deo et his quae ab eo instituta sunt. Quartus, quod cum multi dicantur dii, unus sit verus Deus secundum testimonia Scripturarum. Quintus, quod duo sint coeli, quorum unum sit istud visibile firmamentum quod et transibit, aliud vero aeternum et invisibile. Sextus, de bono et malo et quod bono cuncta subjiciuntur a Patre, malum autem quare et quomodo, et unde sit, et quod cooperetur quidem bono, sed non proposito bono; et quae sint signa boni, quae vero mali, et quae sit differentia dualitatis et conjugationis. Septimus, quae sint, quae prosecuti sunt duodecim apostoli apud populum in templo. Octavus, de verbis Domini quae sibi videntur esse contraria, sed non sunt, et quae sit horum absolutio. Nonus, quia lex quae a Deo posita est, justa sit et perfecta, et quae sola possit facere pacem. Decimus, de nativitate hominum carnali et de generatione quae est per baptismum, et quae sit in homine carnalis seminis successio, et quae animae ejus ratio, et quomodo in ipsa est libertas arbitrii; quae quoniam non est ingenita sed facta est, immobilis a bono esse non poterat. De his ergo singulis quae apud Caesaream disserta sunt a Petro, jubente, ut dixi, ipso decem conscripta ad te transmisi volumina. Nos autem die postera, ut statutum fuerat, cum aliquantis qui Petrum sequi decreverant fidelibus viris, a Caesarea proficiscimur.

The first book, then, of those which I sent you earlier contains the account of the true Prophet and of the proper understanding of the law, according to what the tradition of Moses teaches. The second contains the account of the principle: whether there is one principle or many, and that the law of the Hebrews is not ignorant of what immensity is. The third, of God and the things established by him. The fourth, that though many are called gods, there is one true God, according to the testimonies of the Scriptures. The fifth, that there are two heavens, of which one is this visible firmament, which will also pass away, and the other eternal and invisible. The sixth, of good and evil: that all things are made subject to the good by the Father; why, how, and whence evil is; that it works together with the good, but not with a good purpose; what the signs of the good are and what those of the evil; and what the difference is between duality and conjunction. The seventh, what the twelve apostles set out before the people in the temple. The eighth, of the words of the Lord which seem contrary to each other but are not, and what their solution is. The ninth, that the law laid down by God is just and perfect, and that it alone can make peace. The tenth, of the carnal birth of men and of the generation that is through baptism; what the succession of carnal seed in man is; what the nature of his soul is; and how freedom of choice is in it, which, since it is not unbegotten but was made, could not be immovable from the good. Of all these things, then, which Peter discussed at Caesarea, I have, at his command, as I said, written ten volumes and sent them to you. And on the next day, as had been arranged, we set out from Caesarea with some faithful men who had decided to follow Peter.

Notes and citation

Summary: Clement lists the contents of the ten books he sent to James from Caesarea and sets out with Peter.

The ten books listed here are Clement's earlier reports to James, not the books of the Recognitions. Where this text reads 'make peace', ANF's text reads 'make pure'. See the note on 3.74 about manuscripts that lack this passage.

Notes on the original text

Digital text corrected (OCR slip; OCR slip and leaked book heading; OCR slips; OCR: ae read as a:; leaked apparatus): prOpheta et de preprie: tate intelligentia: legis → propheta et de proprietate intelligentiae legis; Quintus, “ Per totos—esse non poterat (cap. 75) non leganquod duo → Quintus, quod duo; cmli, quorum ununf sit → coeli, quorum unum sit; coopewtur qunlcm bono → cooperetur quidem bono; qme sint signa boni, qua) vero ntali,et → quae sint signa boni, quae vero mali, et; Septimus, qua: sint → Septimus, quae sint; Domini qum sibi → Domini quae sibi; et quas sola → et quae sola; singulis qua apud → singulis quae apud; Cassarea proficiscimur. QUARTUS. → Caesarea proficiscimur..

Cite (SBL): Ps.-Clem. Recogn. 3.75 (PG 1:1314a–1316a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-3-75). (abbreviation not yet checked)

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Chapter 4

4.1PG 1:1315b–1315c

Profecti a Caesarea ut Tripolim pergeremus, apud Doram breve oppidum primam fecimus mansionem, quia nec longe aberat. Et omnes pene qui per sermonem Petri crediderant, divelli ab eo satis aegre habebant, sed pariter incedentes, dum iterum videre, iterum complecti jnvat, iterum conferre sermonem, ad diversorium pervenimus. Sequenti vero die venimus Ptolomaidem, ubi decem dies demorati cum aliquanti verbum Dei recepissent, nonnullis eorum, qui attentiores videbantur et diutius detinere nos doctrina: gratia cupiebant. Tripolim st hoc velint, ut sequerentur indicavimus. Similiter ct apud Tyrum ac Sidonem et Bcrytum fecimus, et his qui plenius desiderabant audire sermonem, apud Tripolim nobis hiemandum denuntiavimus. Igitur cum ex singulis civitatibus studiosi quique comitarentur Petrum, electorum multitudo plurima ingreditur Tripolim. Continuo autem ante portas civitatis fratres qui praemissi fuerant, occurrunt et suscipientes nos adducunt per hospitia, quae praeparaverant. Commotio autem et concursus plurimus fiebat in civitate, desiderantium videre Petrum.

Setting out from Caesarea to go to Tripolis, we made our first halt at Dora, a small town, because it was not far off. Almost all who had believed through Peter's preaching took it very hard to be parted from him; they walked along with us, glad to see him again, to embrace him again, to talk with him again, until we reached the lodging. On the following day we came to Ptolemais, and stayed there ten days. When a good number had received the word of God, we told some of them who seemed more attentive and wanted to keep us longer for the sake of instruction that they might follow us to Tripolis if they wished. We did the same at Tyre, Sidon, and Berytus, and announced to those who wanted to hear the teaching more fully that we were to spend the winter at Tripolis. So, since from each city all the eager ones accompanied Peter, a very great multitude of the elect entered Tripolis. Right before the gates of the city the brothers who had been sent ahead met us, received us, and took us to the lodgings they had prepared. There was a great stir and running together in the city of people wanting to see Peter.

Notes and citation

Summary: Peter travels from Caesarea through the coastal cities to Tripolis, followed by many believers, and is received there.

Notes on the original text

Digital text corrected (OCR): Ptolomaidcm, ttbi → Ptolomaidem, ubi; attention-es → attentiores; ingrwiiunn- → ingreditur.

Cite (SBL): Ps.-Clem. Recogn. 4.1 (PG 1:1315b–1315c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-1). (abbreviation not yet checked)

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4.2PG 1:1315c–1316b

Et cum venissemus ad domum Maronis, in qua Petro fuerat praeparatum, conversus ad turbas, post diem crastinum sermonem se ad eos promisit facturum. Igitur qui praemissi fuerant fratres, omnibus qui nobiscum venerant hospitia dividunt. Petrus vero Maronis domum ingressus cum rogaretur cibum sumere, nequaquam se facturum respondit, nisi prius scisset, si omnes qui eum fuerant comitati hospitiis requiescerent. Comperit autem a fratribus qui praemissi sunt, quia a civibus pro desiderio quod erga Petrum conceperant, non solum hospitiis sed et omni humanitate suscepti sint, in tantum ut et contristarentur aliquanti, quibus defuere quos susciperent; ita enim omnes paratos fuisse, ut si multo plures venissent, adhuc tanti suscipiendos magis quam suscipientes fuisse defuturos.

When we had come to the house of Maro, where lodging had been prepared for Peter, he turned to the crowds and promised that he would speak to them the day after next. Then the brothers who had been sent ahead assigned lodgings to all who had come with us. Peter went into Maro's house, and when he was asked to take food, he answered that he would by no means do so until he knew whether all who had accompanied him were resting in lodgings. He learned from the brothers who had been sent ahead that, because of the longing the citizens had conceived for Peter, they had been received not only with lodging but with every kindness, so much so that some were even saddened because there was no one left for them to receive. For all were so ready that, if many more had come, there would still have been hosts to spare rather than guests.

Notes and citation

Summary: At Maro's house Peter refuses to eat until he knows all his companions are lodged, and learns that the citizens have received them eagerly.

Notes on the original text

Digital text corrected (OCR; OCR (Greek letters for Latin)): desidcrio → desiderio; scd ct omni → sed et omni; in tantum ιιι et → in tantum ut et; enint → enim.

Cite (SBL): Ps.-Clem. Recogn. 4.2 (PG 1:1315c–1316b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-2). (abbreviation not yet checked)

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4.3PG 1:1316b–1317a

Super bis Petrus valde delectatus, collaudavit et benedixit eos ac secum manere jussit. Ipse vero cum lavisset in mari, cibo sumpto quievit in vespera. Et ex more pullorum cantibus surgens, vespertino adhuc lumine perdurante, cunctos invenit vigilantes; eramus autem omnes cum eo sedecim, Petrus et ego Clemens, Niceta et Aquila, et illi qui praecesserant duodecim. Salutans itaque ut solebat Petrus ait: Hodie quia aliis occupati non sumus, nobis simus. Et ego quidem vobis, quae apud Caesaream post digressum vestrum gesta sunt, enarrabo; vos autem mihi quae hic a Simone perpetrata sunt, indicate. Et cum de his ab alterutro sermo ederetur, illucescente die ingressi quidam de familiaribus nuntiant Petro, quod Simon ubi eum didicisset ingressum, per noctem profectus esset Syriam tendens. Turba: autem diem hanc. inquiunt, quam interposuisti eis. desiderio tui longissimum sibi esse tempus opinantur, denique non ferentes stant ante januam, inter se invicem de his quae audire cupiunt conferentes, et te ante praefinitum tempus omnimodis se visuros sperant, quantoque magis dies clarescit multitudines colliguntur, ct audituros se sermonem tuum, nescio unde praesumentes certissime confidunt. Nunc ergo quod tibi videtur, jube ut dicamus eis; absurdum namque est tantam multitudinem convenisse et discedere cum maestitia, quippe si responsa eis nulla reddantur. Non enim cogitabunt quod ipsi statutum non exspectaverint diem, sed quod a te magis videantur esse contempti.

Peter was greatly delighted at this; he praised and blessed them and told them to stay with him. He himself bathed in the sea, took food, and rested in the evening. Rising as usual at cockcrow, while the evening light still lasted, he found everyone awake. There were sixteen of us in all with him: Peter and I, Clement, Niceta and Aquila, and the twelve who had gone ahead. Greeting us as he used to, Peter said: “Today, since we are not taken up with other business, let us have time for ourselves. I will tell you what was done at Caesarea after you left, and you tell me what has been done here by Simon.” While these things were being told on both sides, at daybreak some of the household came in and told Peter that Simon, on learning that he had arrived, had set out during the night, making for Syria. “But the crowds,” they said, “think this day you have put between yourself and them a very long time, because of their longing for you. In fact they cannot bear it, and are standing before the door, talking among themselves about what they want to hear, and they fully hope to see you before the appointed time. The brighter the day grows, the more the multitudes gather, and they are quite confident—who knows on what ground—that they will hear you speak. So now tell us what you think we should say to them. It would be unfitting for so great a multitude to have come together and to go away in sorrow, if no answer is given them. For they will not think that it was they who did not wait for the appointed day, but rather that they have been slighted by you.”

Notes and citation

Summary: Peter learns that Simon has fled toward Syria and that the crowds are already gathering eagerly at his door.

“While the evening light still lasted” renders the text as printed; the sense (before dawn, by lamplight) is uncertain.

Notes on the original text

Digital text corrected (OCR): quat apud → quae apud; θ Simone → a Simone; qnidant → quidam; prmlinitum → praefinitum; mmstitia → maestitia; esspectaverint → exspectaverint.

Cite (SBL): Ps.-Clem. Recogn. 4.3 (PG 1:1316b–1317a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-3). (abbreviation not yet checked)

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4.4PG 1:1317a–1317b

Tum Petrus admirans ait: Videtis, fratres, quomodo unusquisque sermo Domini prophetico dictus impletur. Memini enim dixisse eum: Messis quidem multa, operarii autem pauci. Rogate ergo dominum messis, ut ejiciat operarios in messem suam". Ecce ergo nunc quae in mysterio praedicta sunt, adimplentur. Sed et quod dixit: Multi venient ab oriente et occidente. a septentrione et meridie, et recumbent in sinibus Abraham et Isaac et Jacob; etiam hoc pariter, ut videtis, expletur. Propter quod deprecor vos conservos et adjutores meos, ut discatis attentius praedicandi ordinem et absolutionum vias. ut possitis salvare animas hominum, quae occulta Dei virtute quem debeant diligere, prius etiam quam doceantur agnoscunt. Videtis enim eos quasi bonos servos desiderare eum, quem sibi sperant adventum sui Domini nuntiare. ut possint voluntatem ejus cum didicerint implere. Desiderium ergo audiendi verbi Dei et voluntatem ejus quaerendi ex Deo habent, et hoc est initium doni Dei quod gentibus datur, ut possint per hoc doctrinam recipere veritatis.

Then Peter, in wonder, said: “You see, brothers, how each word of the Lord spoken prophetically is fulfilled. For I remember that he said: ‘The harvest is great, but the workers are few; ask therefore the Lord of the harvest to send out workers into his harvest.’ See, then, what was foretold in a mystery is now being fulfilled. And what he said, ‘Many will come from east and west, from north and south, and will recline in the bosom of Abraham and Isaac and Jacob,’ this too, as you see, is likewise being fulfilled. Therefore I beg you, my fellow servants and helpers, to learn more attentively the order of preaching and the ways of release, so that you may be able to save the souls of men, which by the hidden power of God recognize whom they ought to love even before they are taught. For you see them, like good servants, longing for him who they hope will announce to them the coming of their Lord, so that when they have learned his will they may fulfill it. The desire, then, to hear the word of God and to seek his will they have from God; and this is the beginning of the gift of God that is given to the nations, that through it they may be able to receive the teaching of the truth.

Matt 9:37 (quotation, high confidence) · Matt 9:38 (quotation, high confidence) · Matt 8:11 (quotation, high confidence) · Luke 13:29 (quotation, medium confidence)

Notes and citation

Summary: Peter sees in the eager crowds the fulfillment of Christ's sayings about the harvest and about many coming from east and west, and calls the desire to hear God's word a gift from God.

Quotations: Matt 9:37–38 (Luke 10:2); Matt 8:11 with Luke 13:29 (“north and south”). “Bosom” for the Gospels' “recline with”.

Notes on the original text

Digital text corrected (OCR): qum in mysterio → quae in mysterio; remmbent in sinibus Abrahdm → recumbent in sinibus Abraham.

Cite (SBL): Ps.-Clem. Recogn. 4.4 (PG 1:1317a–1317b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-4). (abbreviation not yet checked)

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4.5PG 1:1317b–1318a

Sic enim et Hebraeorum populo ex initio datum est, ut diligerent Moysen et crederent verbo ejus. [Unde et scriptum est: Credidit populus Deo et Moysi famulo ejus ".] Quod ergo fuit proprii muneris a Deo erga Hebraeorum gentem, hoc nunc videmus dari etiam his qui ex gentibus convocantur ad fidem. Operum vero ratio potestati et arbitrio uniuscujusque permittitur, et hoc ipsorum est proprium, [desiderium vero habere erga doctorem veritatis,] hoc a Patre caelesti donatum est. Sed salus in eo est ut voluntatem ejus, cujus amorem et desiderium Deo largiente conceperis, facias; ne dicatur ad te ille sermo eius quem dixit: Quid autem dicitis mihi: Domine, Domine, et non facitis quae dico? Est ergo proprii muneris a Deo concessi Hebraeis, ut Moysi credant, gentibus autem, ut Jesum diligant. Hoc enim indicabat et Magister, ubi ait: Confitebor tibi, Pater, Domine caeli et terrae, quia occultasti haec a sapientibus et prudentibus, et revelasti ea parvulis ". Per quod utique declaratur, quia Hebraeorum populus qui cx lege eruditus est, ignoravit eum, populus autem gentium agnovit Jesum et veneratur, propter quod et salvabitur, non solum agnoscens eum. sed et voluntatem ejus faciens. Debet autem is qui ex gentibus est, et ex Deo habet, ut diligat Jesum, proprii habere propositi, ut credat et Moysi. Et rursus Hebraeus qui ex Deo habet, ut credat Moysi, habere debet et ex preposito suo, ut credat in Jesum, ut unusquisque eorum habens in se aliud divini muneris, aliud propriae industriae, sit ex utroque perfectus. De tali enim dicebat Dominus noster quasi divite · Qui profert de thesauris suis nova et vetera “‘.

“For so it was given from the beginning to the people of the Hebrews, that they should love Moses and believe his word. (Whence also it is written: ‘The people believed God and Moses his servant.’) What, then, was the special gift from God toward the nation of the Hebrews, this we now see given also to those who are called to the faith from the nations. But the matter of works is left to the power and choice of each person, and this is their own; (but to have a desire toward the teacher of truth) this is given by the heavenly Father. Yet salvation lies in this, that you do the will of him whose love and longing you have conceived by God's gift, so that that saying of his may not be said to you: ‘Why do you say to me, Lord, Lord, and do not do what I say?’ It is, then, a special gift granted by God to the Hebrews that they believe Moses, and to the nations that they love Jesus. This is what the Master indicated when he said: ‘I confess to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent and revealed them to little ones.’ By this it is plainly declared that the people of the Hebrews, who were instructed out of the law, did not know him, but the people of the nations has recognized Jesus and venerates him; for this reason it will also be saved, not only recognizing him but also doing his will. But one who is from the nations and has it from God to love Jesus ought, by his own purpose, also to believe Moses. And again a Hebrew who has it from God to believe Moses ought also, by his own purpose, to believe in Jesus; so that each of them, having in himself one thing from the divine gift and another from his own diligence, may be made perfect from both. For of such a one our Lord spoke, as of a rich man ‘who brings out of his treasures things new and old.’”

Exod 14:31 (quotation, high confidence) · Luke 6:46 (quotation, high confidence) · Matt 11:25 (quotation, high confidence) · Matt 13:52 (quotation, high confidence)

Notes and citation

Summary: Peter teaches that God gives the Hebrews to believe Moses and the nations to love Jesus, but each must by his own will also accept the other and do God's will.

Quotations: Exod 14:31; Luke 6:46; Matt 11:25 (Luke 10:21); Matt 13:52. The two sentences in round brackets are in square brackets in the edition, which marks them as doubtful. The pairing of Moses for the Hebrews and Jesus for the nations is a characteristic theme of the Pseudo-Clementine writings (compare Homilies 8.5–7); translated as written.

Notes on the original text

Digital text corrected (OCR; OCR (Greek letters for Latin); OCR word join): Μοῃεὶ {amulo → Moysi famulo; eoest → eo est; pr0prii → proprii; temeti) → terrae; lucc a sapientibus → haec a sapientibus; er. gentibus → ex gentibus; vnro divite → quasi divite.

Extrabiblical texts: Ps.-Clem. Hom. 8.5–7 (Homilies; echo)

Cite (SBL): Ps.-Clem. Recogn. 4.5 (PG 1:1317b–1318a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-5). (abbreviation not yet checked)

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4.6PG 1:1318b

Sed de his satis dictum; urget enim tempus et populi religiosa devotio invitat nos, ad ipsos facere sermonem. Et cum haec dixisset, requirebat ubi opportunus esset locus ad disputandum. Et Maro ait: Est mihi aedes amplissima, quae plus quam quingentos recipiat viros, est et hortus intra domum; aut si in publico aliquo placet loco, hoc magis omnes desiderant, nemo enim est, qui non cupiat vel faciem tuam videre tantum. Et Petrus: Ostende mihi, inquit, aedem vel hortum. Et cum vidisset aedem, ingrediebatur ut et hortum perspiceret, et subito omnis multitudo quasi ab aliquo evocata, eum festinatione ingressa est domum, atque inde ad hortum prorupit, ubi jam stabat Petrus, considerans Quis esset aptus ad disputandum locus.

“But enough has been said of these things; for time presses, and the devout zeal of the people invites us to speak to them.” When he had said this, he asked where there was a suitable place for the discourse. Maro said: “I have a very large hall, which holds more than five hundred men, and there is also a garden within the house. Or if a public place is preferred, that is what everyone would rather; for there is no one who does not long just to see your face.” Peter said: “Show me the hall or the garden.” When he had seen the hall, he went in to look over the garden as well; and suddenly the whole multitude, as if summoned by someone, rushed into the house and from there burst into the garden, where Peter was already standing, considering which place was fit for the discourse.

Notes and citation

Summary: Maro offers his hall and garden for the discourse, and the crowd rushes in after Peter.

Notes on the original text

Digital text corrected (OCR): mibi → mihi.

Cite (SBL): Ps.-Clem. Recogn. 4.6 (PG 1:1318b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-6). (abbreviation not yet checked)

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4.7PG 1:1318b–1319a

Ut autem vidit turbas velut ingentis fluvii inundasse lenem meatum, ascendens supra basim quamdam, quae forte juxta horti parietem stabat, primo religionis more populum salutavit. Quidam autem ex bisqui aderant, et multo tempore a daemonibus fuerant fatigati, in terra proruunt obsecrantibus spiritibus immundis, ut vel uno die indulgeretur eis in obsessis corporibus permanere; quos Petrus increpans jussit abscedere, et sine mora discesserunt. Post bos alii longis afflicti languoribus rogabant Petrum, ut reciperent sanitatem, pro quibus se supplicaturum Domino pollicetur, cum prius, sermo doctrinae fuisset expletus. Sed statim ut promisit, languoribus resoluti sunt, etjussit eos seorsim residere cum bis, qui a daemonibus fuerant curati, quasi post laboris fatigationem. interea dum inec aguntur, plurima multitudo convenit, quos non solum desiderium Petri, sed et sanitatum, quae perpetratae fuerant, fama pertraxerat. At Petrus manu quiescere populum docens, et turbas in tranquillitate componens ", hoc modo fecit exordium:

When he saw that the crowds, like a mighty river, had flooded the gentle channel, he climbed onto a pedestal that happened to stand by the garden wall, and first greeted the people in the manner of religion. Some of those present, who had long been tormented by demons, fell to the ground, the unclean spirits begging that they might be allowed to remain in the bodies they possessed for just one day. Peter rebuked them and ordered them to depart, and they left without delay. After these, others afflicted with long illnesses begged Peter that they might recover their health, and he promised to pray to the Lord for them once the discourse of teaching was finished. But as soon as he promised, they were freed from their illnesses; and he told them to sit apart with those who had been cured of demons, as if after the weariness of toil. Meanwhile, while this was going on, a very great multitude gathered, drawn not only by longing for Peter but by the report of the healings that had been done. Peter, motioning with his hand for the people to be quiet and settling the crowds into calm, began in this way:

Textual problem in this passage: see the notes.

Notes and citation

Summary: Peter, standing on a pedestal in Maro's garden, expels demons and heals the sick before beginning his discourse.

A note of the editor (on the Gospel references and a passage missing in some manuscripts) printed inside the text in the scan has been removed.

Notes on the original text

Digital text corrected (OCR; editor's footnote leaked into the text): temporca daemoo nibus → tempore a daemonibus; aiflicti → afflicti; sermodoctrime → sermo doctrinae; dannonibus fuerant ctu-ali → daemonibus fuerant curati; sanita— “ Desiderium ergo et sqq. usquead finem cap. Η. Desii Luc. vt. 46 " Matth. ιιι, 25. Matth. xm, 52. tum → sanitatum.

Cite (SBL): Ps.-Clem. Recogn. 4.7 (PG 1:1318b–1319a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-7). (abbreviation not yet checked)

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4.8PG 1:1319a–1319b

lncipienti de vero Dei cultu facere sermonem necessarium mihi videtur, eos qui nondum de hoc aliquid scientia: consecuti sunt, primo omnium docere, per omnia inculpabilem ponendam esse divinam Providentiam, per quam mundus regitur et gubernatur. Hunc autem nobis exordii titulum dedit pra'sentis operis ratio, et eorum quos Dei virtus sanavit occasio, ut ostendamus, quod recta ratione quamplurimi a diversis daemonibus obtinentur, ut per hoc appareat iustitia Dei. Invenietur enim omnium pene malorum mater esse. ignorantia. Sed jam veniamus ad causam.

“As I begin to speak about the true worship of God, it seems necessary to me first of all to teach those who have not yet gained any knowledge of it that divine Providence, by which the world is ruled and governed, must be held blameless in all things. The subject of the present matter, and the occasion of those whom the power of God has healed, has given us this heading for our opening: to show that it is by just reason that very many are held by various demons, so that the justice of God may thereby appear. For ignorance will be found to be the mother of nearly all evils. But now let us come to the matter.

Notes and citation

Summary: Peter opens by announcing that he will show God's Providence to be blameless and demon possession to be just, ignorance being the mother of evils.

Notes on the original text

Digital text corrected (OCR): llunc → Hunc; dmmonihus → daemonibus; lnvenictur → Invenietur.

Cite (SBL): Ps.-Clem. Recogn. 4.8 (PG 1:1319a–1319b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-8). (abbreviation not yet checked)

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4.9PG 1:1319b

Deus cum fecisset hominem ad imaginem et similitudinem suam, operi suo spiramen quoddam et odorem suae divinitatis inseruit, ut per hoc participes facti mortales Unigeniti ejus, per ipsum etiam amici Dei et filii adoptionis existerent; unde ei qua via id possint adipisci. ipse eos ut propheta verus edocuit, sciens quibus actibus hominum delectaretur Pater. Unus itaque apud homines tunc Dei cultus erat, mens pura et spiritus incorruptus. Et ob hoc omnis creatura humano generi foedus inviolabile conservabat. 0b. reverentiam namque Creatoris “illia πετῖιυάο in θοε ν imum“ νίιίυηι corporis, nulla ciborum dominata corruptio est, ex quo fiebat, ut mille annorum astas in fragilitatem no incideret senectutis.

“When God had made man in his own image and likeness, he implanted in his work a kind of breath and fragrance of his divinity, so that mortals, made partakers of his Only-begotten, might through him also become friends of God and sons of adoption. Hence he himself, the true Prophet, taught them by what way they could attain this, knowing in what actions of men the Father delights. At that time, then, there was among men one worship of God: a pure mind and an uncorrupted spirit. And for this reason the whole creation kept an inviolable covenant with the human race. For out of reverence for the Creator, no disease, no bodily illness, no corruption from food had dominion; and so it came about that an age of a thousand years did not fall into the frailty of old age.

Gen 1:26 (allusion, high confidence)

Notes and citation

Summary: In the beginning humanity, made in God's image and taught by the true Prophet, worshiped God with a pure mind, and creation kept covenant with them so that they lived a thousand years without decay.

Gen 1:26. A line is garbled in the scan (“no disease, no bodily illness”); translated by sense.

Notes on the original text

Digital text corrected (OCR; OCR (Greek letters for Latin); OCR word join): Dt'US → Deus; ct odorem sua: → et odorem suae; participcs → participes; [Inigcniti → Unigeniti; amici υεί → amici Dei; eosuipropheia → eos ut propheta; hominumdelectaretur → hominum delectaretur; nienspura → mens pura; fuadusinviolabile → foedus inviolabile; liebat → fiebat.

Topics: Christology

Cite (SBL): Ps.-Clem. Recogn. 4.9 (PG 1:1319b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-9). (abbreviation not yet checked)

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4.10PG 1:1319b

Sed ubi vita laboris expers bonorum perseverantiam non putavit divina largitione, sed rerum forte concessam, et sine ullo sudore divina: amoenitatis deliciis perfrui, naturae debitum et non Dei bonitatis munus accepit. In contrarias per hinc homines ei impias εοῧίιίλιίοηοδ οιίο docente DCI“ veniunt, putantes deorum sibi vitam nullis laboribus nullisque meritis natam. Hinc proficiunt in deterius, ut‘ neque providentia Dei mundum regi crederent, neque virtutibus esse aliquem locum, quandoquidem semetipsos scirent nullis prius bonis operibus assignatis otii ac deliciarum summam tenere, et amicos Dei absque ullis laboribus haberi.

“But when, living a life free of toil, they came to think that the continuance of good things was granted them not by divine bounty but by the chance of things, and to enjoy without any sweat the delights of the divine pleasantness, they took as a debt of nature what was a gift of God's goodness. From this men came, idleness teaching them, into contrary and impious thoughts, supposing that the life of gods had been born to them without any labors or merits. From there they went on to worse, so that they believed neither that the world is ruled by the providence of God nor that there is any place for virtues, since they knew that they themselves held the fullness of ease and delights without any good works first being credited to them, and were counted friends of God without any labors.

Notes and citation

Summary: Ease led the first humans to take God's gifts as their natural due, and so to deny Providence and the worth of virtue.

A few words are garbled in the scan (“impious thoughts, idleness teaching them”); translated by sense.

Notes on the original text

Digital text corrected (OCR): amrenitatis → amoenitatis; t'enere → tenere; ull-is → ullis.

Cite (SBL): Ps.-Clem. Recogn. 4.10 (PG 1:1319b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-10). (abbreviation not yet checked)

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4.11PG 1:1319b–1320a

Justissimo itaque Dei judicio in huiusmodi cogitationum vanitate languentibus, labores et afflictiones pro remedio conferuntur. Ubi ergo adfuit labor ac tribulatio, deliciarum et amoenitatis exclusi sunt loco. Terra autem erepit nihil eis sine labore producere; et tunc conversa in hominibus cogitatio, creatoris sui requirere commonentur auxilium, et orationibus ac votis praesidia invitare divina. Et ita factum est, ut cultum Dei quem pro bonis neglexerant, recuperarent pro malis, et cogitationes in Deum quas perverterat indulgentia, emendaret afflictio. Sic ergo divina Providentia hoc esse utilius hominibus videns, vias benignitatis et abundantiae, tanquam quae laederent, subtrahit ab hominibus, et vexationis iter ac tribulationis inducit,

“By a most just judgment of God, therefore, toils and afflictions are applied as a remedy to those languishing in the vanity of such thoughts. When toil and tribulation came, they were shut out of the place of delights and pleasantness. The earth began to produce nothing for them without toil; and then men's thinking was turned, and they were reminded to seek the help of their Creator, and to invite divine protection by prayers and vows. And so it came about that the worship of God which they had neglected in good times they recovered in bad, and affliction corrected the thoughts toward God that indulgence had perverted. So divine Providence, seeing that this was more useful to men, withdrew from men the ways of kindness and abundance, as things that harmed them, and brought in the road of hardship and tribulation.

Notes and citation

Summary: God sent toil and affliction as a remedy, so that hardship restored the worship of God that prosperity had destroyed.

A note of the editor (on Enoch and Enos, Gen 4:26) printed inside the text in the scan has been removed.

Notes on the original text

Digital text corrected (OCR; editor's footnote leaked into the text): afllietiones → afflictiones; amamitatis → amoenitatis; rlierra → Terra; con'n'nonctnr → commonentur; Quae sequunturgvgoeabula usque ad linrm cap. 56, sum iis, quae cap. leguntur,— hoc modo: ιε. e c. te, οιο. COTi-ZLERH (Ξ) thuia speravit invocare nomen Domini. Vel confundit llenoclium cum Euoso; seu potius illi divina. → divina.; cce gitationes → cogitationes; ιι-ιιιιιιιtinnis → tribulationis.

Cite (SBL): Ps.-Clem. Recogn. 4.11 (PG 1:1319b–1320a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-11). (abbreviation not yet checked)

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4.12PG 1:1320a–1320b

Sed ut ostenderet quia haec pro ingratis agerentur, unum quemdam ex illis qui primitus imperant esse mortales, quod eum gratiae datae non immemorem vidit, et quia speravit invocare nomen Domini, ad immortales transtulit, ca:teris qui in tantum ingrati exstitere, ut nec laboribus et tribulationibus emendari et corrigi possint. gravissima morte damnatis. Invenit tamen et inter ipsos unum quemdam cum domo sua justum, quem reservaret, praecepto ei dato ut fabricaret aream, et in ea, cum diluvio cuncta necarentur. ipse cum his quibus praereptum fuerat, posset evadere, quo impiis inundationem aquarum peremptis purificationem mundus acciperet, et is qui ad posteritatem generis fuerat reservatus, per aquam mundus enectus, mundum denuo repararet.

“But to show that these things were done because of the ungrateful, he took one of those who were first created mortal—because he saw that he was not unmindful of the grace given him, and because he hoped to call on the name of the Lord—and translated him among the immortals; while the rest, who proved so ungrateful that they could not be amended and corrected even by toils and tribulations, were condemned to a most grievous death. Yet among them too he found one man, righteous with his household, whom he preserved, giving him the command to build an ark, so that in it, when all things were destroyed by the flood, he with those who had been rescued might escape; so that, the impious being destroyed by the flood of waters, the world might receive purification, and he who had been preserved for the continuance of the race, himself cleansed through the water, might restore the world anew.

Gen 5:24 (allusion, high confidence) · Gen 4:26 (allusion, high confidence) · Gen 6:18 (allusion, medium confidence)

Notes and citation

Summary: God translated Enoch for his gratitude and saved righteous Noah through the flood, which purified the world of the ungrateful.

Enoch's translation (Gen 5:24) is combined with the phrase about Enos, who “hoped to call on the name of the Lord” (Gen 4:26 LXX). The flood: Gen 6–8. “Himself cleansed” renders the probable sense of a damaged phrase.

Notes on the original text

Digital text corrected (OCR; OCR word split): gratia: sate → gratiae datae; przereptum → praereptum; pere emptis → peremptis.

Cite (SBL): Ps.-Clem. Recogn. 4.12 (PG 1:1320a–1320b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-12). (abbreviation not yet checked)

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4.13PG 1:1320b

Sed his omnibus gestis rursus homines ad impietatem vel-mnium ei propter hoc ει Deo poniιω· [ex qua; vivendi modum doceret; sed processu temporis, Dei quidem cultus et iustitia ab infidelibus ει impiis corrumpitur, sic,“ paulo post aperius ostendemus. Perversa: autem et erratica: religiones introducuntur, quibus se plurima pars honinum per occasionem feriarum et solemnitatem dederunt, ροιυε ξηειευηηιρδ ei convivia, tibias. que ac fistulas et citharas ac diversa genera muείροι-υιη sectantes, et semetipsos per omnia ιθωυ· [entire ac luxuria: propitiantes. Hinc omnis emi" accepit originem, hinc lucos et aras, hinc coronas ει victimas repperere, et post ebrietatem quaSI lymphaticis motibus agi; ex hoc jam potestas dar monii; data ingrediendi hujuscemodi mentes, ut choros ducere insanos et Baccho [urere viderentur; hinc fremere dentibus, et mugire de profundis *δ’ secribus inventum, hinc terribilis vultus et ferus in hominibus aSpectus, ut is quem temulenti: subverterat ac damon instigaverat, numine repletus. τι decepti; et errantibus crederentur.

“But when all these things had been done, men turned again to impiety; and for this reason a law was given by God to teach them the manner of living. But in the course of time the worship of God and justice were corrupted by the unbelieving and impious, as we shall show more clearly a little later. Perverse and wandering religions were brought in, to which the greater part of men gave themselves on the occasion of feasts and festivals, taking up drinking bouts and banquets, pipes and flutes and lyres and various kinds of music, and gratifying themselves in every way with drunkenness and luxury. From this all error took its beginning; from this they invented groves and altars, garlands and victims, and after drunkenness were driven as if by frenzied impulses. From this, power was given to demons to enter minds of this kind, so that they seemed to lead mad dances and to rave like Bacchus. From this came the gnashing of teeth and bellowing from the depths of the bowels; from this the terrible face and savage look in men, so that one whom drunkenness had overthrown and a demon had incited was believed by the deceived and erring to be filled with a deity.

Notes and citation

Summary: After the flood men again fell into impiety, and drunken festivals gave rise to idolatry and to demonic frenzy taken for divine inspiration.

Several words are garbled in the scan; translated by sense.

Notes on the original text

Digital text corrected (OCR): dueere → ducere; reperere → repperere.

Cite (SBL): Ps.-Clem. Recogn. 4.13 (PG 1:1320b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-13). (abbreviation not yet checked)

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4.14PG 1:1320b–1321a

Unde cum tam multa: in hunc mundani falsae et erratica: religiones essent introductae, missi sumus nos deferentes vobis tanquam boni negotiatores, a patribus traditum et‘ conservatum Vg” Dei cultum, cujus quasi semina quadam robii haec verba respergimus, et in vestro judicio ponimus quod rectum videtur eligere. Si enim recipiatis quae nostra sunt, non solum ipsi incursiones daemonis effugere, sed et ex aliis eas effugare poteritis, simul et aeternorum bonorum praemia consequemini. Qui autem contempserint recipere quae dicuntur a nobis, in praesenti quidem vita diversis damonibus et aegritudinum vitiis subjacebunt. post excessum autem corporis etiam animae eorum cruciabuntur in perpetuum. Deus enim non solum bonus, sed et justus est; nam si semper bonus sit et nunquam justus, ut reddat unicuique pro gestis suis, bonum invenietur injustum. lnjustum namque est, si ita apud eum habeatur impius, sicut et pius.

“Since, then, so many false and wandering religions have been brought into this world, we have been sent, bringing to you like good merchants the worship of God handed down from the fathers and preserved; and we sprinkle these words of it like seeds, and place it before your judgment to choose what seems right. For if you receive what is ours, you will not only escape the attacks of the demon yourselves but also be able to drive them out of others, and at the same time you will obtain the rewards of eternal good things. But those who disdain to receive what we say will in the present life be subject to various demons and to the vices of diseases, and after leaving the body their souls also will be tormented forever. For God is not only good but also just. For if he were always good and never just, so as to render to each according to his deeds, his goodness would be found unjust. For it is unjust if the impious is held by him in the same esteem as the pious.

Matt 16:27 (echo, low confidence)

Notes and citation

Summary: Peter offers the ancestral worship of God as freedom from demons and warns that those who reject it face eternal punishment, since God is just as well as good.

A note of the editor printed inside the text in the scan has been removed.
The argument that God must be just as well as good is aimed at the Marcionite separation of a good God from a just one (compare Homilies 18.1–3).

Notes on the original text

Digital text corrected (OCR; editor's footnote leaked into the text): falsmet → falsae et; introducta}, misy smnus → introductae, missi sumus; nego: tiatores → negotiatores; rcspergimus → respergimus; pom“ desunt in codd. Lipssu, cohaerent autem antecedciilif 'cmnponens, cum aliqua locutus esset, prmeepit ιιιροετεια ΝΟΤᾹΞ. applieatquoil ile hoc dictum luerat Cenes. ινςῗῧι juxta HK interpretes. mus → ponimus; eflugere → effugere; efi‘ugare → effugare.

Topics: Eschatology

Cite (SBL): Ps.-Clem. Recogn. 4.14 (PG 1:1320b–1321a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-14). (abbreviation not yet checked)

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4.15PG 1:1321a–1321b

Igitur daemones, sicut paulo ante diximus, cum occasionibus acceptis ingerere se potuerunt per malos et turpes actus corporibus hominum, si multo tempore permanent in eis per negligentiam ipsorum, quia animae suae quod est utile non requirunt. necessario cogunt eos habitantium in se daemonum de reliquo facere voluntates. Quod autem est omnium deterius, in consummatione saeculi, cum daemon ille igni tradetur aeterno, necessario et anima quae ei paruit, cum ipso aeternis ignibus cruciabitur, una cum corpore suo quod polluit.

“So the demons, as we said a little before, when they have seized occasions and been able to thrust themselves into human bodies through evil and shameful acts, if they remain in them a long time through the people's own negligence—because they do not seek what is useful for their soul—necessarily compel them thereafter to do the will of the demons dwelling in them. And what is worst of all, at the consummation of the age, when that demon is handed over to eternal fire, the soul that obeyed him will necessarily be tormented with him in eternal fires, together with its body, which it has polluted.

Matt 25:41 (allusion, medium confidence)

Notes and citation

Summary: Demons who enter people through sin come to control them, and souls that obey them will share their eternal fire.

Notes on the original text

Digital text corrected (OCR): dzcmonnm → daemonum; quod lluit → quod polluit.

Topics: Eschatology

Cite (SBL): Ps.-Clem. Recogn. 4.15 (PG 1:1321a–1321b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-15). (abbreviation not yet checked)

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4.16PG 1:1321b

Daemones autem habere desiderium immergendi se corporibus hominum haec causa est. Spiritus sunt habentes propositum conversum ad malitiam; per cibos ergo et potus immoderatos ac libidinem perurgent homines ad peccatum; eos tamen qui peccandi propositum gerunt, qui dum videntur necessaria natura: velle complere, non tenentes modum per nimietatem, ingrediendi in semetipsos daemonibus faciunt locum. Donec au tem natura: mensura servatur et modus legitimus custoditur, Dei clementia ingrediendi in homines non eis tribuit facultatem. Ubi vero aut mens ad impietatem declinaverit, aut corpus immoderatis cibis ac potibus adimplebitur, tanquam voluntate et proposito eorum qui se ita negligunt invitati, quasi adversum eos qui a Deo positam legem solverint, accipiunt facultatem.

“The reason demons desire to plunge themselves into human bodies is this. They are spirits whose purpose is turned to wickedness; so through immoderate food and drink and lust they urge men on to sin—yet only those who have the purpose of sinning, who, while they seem to want only to satisfy the necessities of nature, do not keep measure and by excess make room for the demons to enter them. As long as the measure of nature is kept and lawful moderation observed, God's mercy does not give them the ability to enter into people. But when either the mind has turned aside to impiety or the body is filled with immoderate food and drink, then, as though invited by the will and purpose of those who so neglect themselves, they receive power over those who have broken the law laid down by God.

Notes and citation

Summary: Demons enter only those who, through excess and impiety, break the measure set by God.

Notes on the original text

Digital text corrected (OCR; chapter number in the text): XVI. Daemones → Daemones; snnt → sunt.

Topics: Ethics

Cite (SBL): Ps.-Clem. Recogn. 4.16 (PG 1:1321b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-16). (abbreviation not yet checked)

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4.17PG 1:1321b–1322a

Videtis ergo quantum valeat agnitio Dei et divina: religionis observantia, quae non solum defendit credentes ab incursionibus daemonii, verum et imperare eos facit his qui caeteris dominantur. Et ideo necessarium vobis est, qui estis ex gentibus, confugere ad Deum et observare vos ab omni immunditia, ut expulsis daemonibus Dei habitatio fiat in vobis. Simul et orationibus commendate vos Deo, et interpellate eum adversum impudentiam daemonum; credentes enim quaecunque petieritis, accipietis ὀ. Sed et ipsi daemones quanto viderint fidem crescere in homine, tanto ab eo refugiunt in ea solum parte residentes, in qua adhuc aliquid infidelitatis resederit; ab his vero qui plena fide credunt, absque ulla remoratione discedunt. Anima enim cum venerit ad fidem Dei, caelestis aquae virtutem consequitur, per quam daemonem tanquam scintillam ignis exstinguat.

“You see, then, how much the knowledge of God and the observance of divine religion avail: it not only defends believers from the attacks of the demon but also makes them command those who rule over others. And so it is necessary for you who are from the nations to flee to God and keep yourselves from all uncleanness, so that the demons may be driven out and God may make his dwelling in you. At the same time commend yourselves to God by prayers, and appeal to him against the shamelessness of the demons; for ‘whatever you ask, believing, you will receive.’ But the demons themselves flee from a person the more they see faith growing in him, remaining only in that part in which some unbelief still lingers; but from those who believe with full faith they depart without any delay. For when the soul has come to faith in God, it obtains the power of heavenly water, by which it may quench the demon like a spark of fire.

Matt 21:22 (quotation, high confidence)

Notes and citation

Summary: Faith and purity drive demons out, and Gentiles must turn to God and pray, since demons flee in proportion to growing faith.

Quotation: Matt 21:22. “Heavenly water” likely refers to baptism. A note of the editor printed inside the text in the scan has been removed.

Notes on the original text

Digital text corrected (OCR; editor's footnote leaked into the text): lminine → homine; qui plena “ Matth. χιι, 22. ΡΑτιλοιι. Gn. I. fide → qui plena fide; Iidem → fidem.

Topics: Baptism

Cite (SBL): Ps.-Clem. Recogn. 4.17 (PG 1:1321b–1322a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-17). (abbreviation not yet checked)

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4.18PG 1:1322a–1322b

Est ergo fidei mensura, quae si integra sit, ex integro de anima daemonem fugat; si vero minus aliquid habeat, residet adhuc aliquid de portione daemonis in portione infidelitatis, et est plurimus labor, ut intelligat anima quando aut qualiter, si plene aut minus plene ex se fugatus sit daemon. Si enim in aliqua parte resederit, cum tempus inveniet, cogitationes subjicit cordibus hominum, et illi nescientes unde haec veniant, suggestionibus daemonum quasi animae suae sensibus credunt. Suggerunt ergo aliis occasione corporeae necessitatis delicias sequi, aliorum iracundiam excusant per abundantiam fellis, aliorum insaniam nigri fellis vehementia colorant. sed et stultitiam quorumdam pro multitudine phlegmatis extenuant. Quod etsi ita esset, tamen haec singula molesta corpori esse non possent, nisi ex ciborum potuumque nimietate, qui cum justo amplius sumuntur, abundantia eorum quam decoquere naturalis non sufficit calor, crudescit in venenum quoddam, idque visceribus venisque omnibus sentina: In modum redundans, motus corporis insanos reddit et turpes. Propter quod in omnibus est obtinenda parcimonia, ut neque daemonibus locus detur, neque anima ab eis obsessa una cum ipsis tradatur aeternis ignibus crucianda.

“There is therefore a measure of faith: if it is whole, it drives the demon wholly out of the soul; but if it lacks something, some of the demon's portion still remains in the portion of unbelief, and it is a very great labor for the soul to understand when or how, whether fully or less fully, the demon has been driven from it. For if he remains in any part, when he finds the time he puts thoughts into people's hearts; and they, not knowing where these come from, trust the suggestions of the demons as though they were the perceptions of their own soul. So to some they suggest following pleasures on the pretext of bodily necessity; for others they excuse anger by an abundance of bile; others' madness they color as the violence of black bile; and even the folly of some they excuse as a quantity of phlegm. Even if this were so, still none of these things could harm the body except from excess of food and drink; for when these are taken more than is right, their abundance, which the natural heat is not enough to digest, turns raw into a kind of poison, and overflowing like bilgewater into the bowels and all the veins it makes the body's motions mad and shameful. Therefore moderation must be maintained in all things, so that neither is room given to demons, nor is the soul possessed by them handed over with them to eternal fire to be tormented.

Notes and citation

Summary: Incomplete faith leaves room for demons, who disguise their suggestions as bodily humors, so moderation in food and drink is necessary.

The humoral terms (bile, black bile, phlegm) are those of ancient medicine.

Notes on the original text

Digital text corrected (OCR): suIIieit → sufficit.

Topics: Ethics

Cite (SBL): Ps.-Clem. Recogn. 4.18 (PG 1:1322a–1322b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-clem-recognitions/3-66/#p-4-18). (abbreviation not yet checked)

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