It has been conjectured that the Clementine literature emanated from Essenes who had turned Christian.
In the Clementine Homilies (ii.
The 1 The account given by Irenaeus should be compared with what is said of Simon Magus in the Clementine Homilies, ii.
After they had passed away and before the Christian Scriptures were canonically sifted and collected there was a gap which for us is only slenderly filled by such productions as the so-called 2nd Epistle of Clement, really a rambling homily on repentance and confession (see Clementine Literature), and by what we can imagine was the practice of men like Ignatius and, on the other hand, the Apologists.
There is no reason to doubt that such, roughly speaking, were the contents of the Clementine work to which Eusebius alludes slightingly, in connexion with that section of it which had to his eye least verisimilitude, viz.
The romance of Clement of Rome exists at present in two forms, in Greek under the name of the Clementine Homilies and in a Latin translation by Rufinus, which iS known as the Recognitions (see Clementine Literature).
Here we observe that (I) the extract agrees this time with Recognitions, not with Homilies; (2) its framework is that of the Clementine romance found in both; (3) the tenth and last book of Recognitions is here parallel to book xiv.
Such may have been some of the pseudo-apostolic Acts to which Epiphanius alludes as in use among the Ebionites of his own day: and such was probably the nucleus of our Clementine writings, the Periodoi of Peter.
Now it must be conceded at once that the Clementine Homilies are marked by hostility to Paul.
They speak of the ordination of bishops (the so-called Clementine Liturgy is that which is directed to be used at the consecration of a bishop, cc. 5-15), of presbyters, deacons, deaconesses, subdeacons and lectors, and then pass on to confessors, virgins, widows and exorcists; after which follows a series of canons on various subjects, and liturgical formulae.