I think the pseudo-Clementines are late (maybe 4th century CE). Also I thought Church tradition has Peter dying after James.Tod Stites wrote:The traditions held by the Ebionites in the early third century looked back on James, the brother of Jesus, as having assigned Clement to follow Peter and to record Peter's reminiscences about the teachings of Jesus for the church at Jerusalem (1). Clement is among the earliest of the church fathers, and if there is truth to this tradition, then the assignment must have been given to Clement before James was killed at Jerusalem in 62.
Do you have more text of the gospel of the Ebionites than provided at http://www.earlychristianwritings.com/t ... nites.html?Tod Stites wrote:Now the sayings contained in the pseudo-Clementine Ebionite writings are considered by some to be "speech gospels" arranged rhetorically for evangelization purposes and to offer opportunity for a more memorable interpretation (2).Interestingly, the sayings of the pseudo-Clementines do not cluster, i.e. are not rhetorically arranged, as the same way as those in the Synoptic Gospels, but in the same way as those in the apocryphal Gospel of Thomas (3), a Gospel which Thomas specialists have considered as having the greatest claim to antiquity of any non-canonical gospel (4).
I can accept that behind some of Mark (e.g. the Passion) there was a Greek text, but this is not a sayings text. I accept that Q existed before Mathew and Luke but I am not sure how confident we can be with an earlier date than c 60 CE. While some scholars talk of layers in Q there is no agreement on Q2 all being a creation of the Q community.Tod Stites wrote:Meanwhile since the church was quite possibly made up of both Aramaic and Greek-speakers from the beginning (Acts 6:1), the translation of Jesus' sayings into Greek need not have taken place at a later stage of the tradition (5), and in fact there are scholars who hold that the translation of the sayings into Greek took place "several decades" before the first (canonical) Gospel was written (6), and those who approve of the idea that the disciples used wax tablets to record the words of Jesus even as his ministry was being conducted (7).
Hence the term "speech gospels" and the possibility that such writings were circulating among believers even in the 30s C.E.
How much of the Gospel of Thomas is generally accepted as older than Q?
(I do not think much credence should be given to Maurice Casey's view that Q was not a single document but “notes on wax tablets” (An Aramaic Approach to Q p.48).