Podcast episode on the Pseudo-Clementines

[Irish1975]

Earl Fontainelle dropped an episode on the Pseudo-Clementine Homilies and Recongitions, for his awesomely comprehensive podcast The Secret History of Western Esoterica.

The description and bibliography from the website:

In this episode, the final one in our longish series on matters Abrahamic going into the fourth century, we look at a fascinating set of documents, the Pseudo-Clementine literature, preserving an esoteric Jewish-Christian narrative ostensibly told by Clement, the first bishop of Rome and successor to Peter the Apostle. Things get very esoteric, and Simon Magus appears as a stand-in not simply for ‘Gnosticism’, but for a number of theological positions which our author rejects, including, well, Christianity.

Works Cited in this Episode:
Primary:

The Pseudo-Clementines (H refers to the Homilies, R to the Recognitions):

The True Prophet: H 1.19; 2.5–12; 3.11–28; R 1.16; 2.22.4; etc.
Syzygies: H 2.15 and 2.33.
‘Feminine’ prophecy: H 3.11–28.
Simon makes a kind of homonculus: H 3.26; cf. R 2.9, 10, 13–15; 3.47.
Simon Magus in Acts: 8:9-24; the Acts of Peter, where he flies around, can be accessed online in M.R. James’ translation.

Secondary:

William Gaddis. The Recognitions: A Novel. Harcourt Brace, New York, NY, 1955.

Irmscher and Strecker: see below.

F. Stanley Jones: see below.

Pouderon, Bernard, “Clementine Literature, Pseudo-”, in: Brill Encyclopedia of Early Christianity Online, General Editor David G. Hunter, Paul J.J. van Geest, Bert Jan Lietaert Peerbolte. Consulted online on 12 January 2023 <http://0-dx.doi.org.lib.exeter.ac.uk/10 ... M_00000688> First published online: 2018.

Prince Far-I and the Arabs: Dub to Africa, off the album of the same name, Pressure Sounds 1979.

Orson Welles, dir. F is for Fake, Planfilm/Specialty Films,1973.

Recommended Reading:
Critical Editions vel sim:

Bart D. Ehrman, editor. The Apostolic Fathers, Volume I: 1 Clement, 2 Clement, Ignatius, Polycarp, Didache. Number 24 in Loeb Classical Library. Harvard University Press, Cambridge, MA/London, 2003 [for those Clementine letters we pretty much ignore in the episode, in case anyone wants to follow up on them].

Georg Strecker, editor. Die Pseudoklementinen I: Homilien. Number 42 in GCS. Akademie Verlag, Berlin, 1992.

Idem, editor. Die Pseudoklementinen II: Rekognitionen. Number 51 in GCS. Akademie Verlag, Berlin, 1993.

General Reading:

Jan N. Bremmer. The Pseudo-Clementines. Peeters, Leuven, 2010.

Dominique Côté. Le thème de l’opposition entre Pierre et Simon dans les Pseudo-Clémentines. Études Augustiniennes, Paris, 2001. Paris 2001.

Charles A. Gieschen. Angelomorphic Christology: Antecedents and Early Evidence. Number 42 in Arbeiten zur Geschichte des antiken Judenthums und des Urchristentums. Brill, Leiden/Boston, MA/Köln, 1998.

Johannes Irmscher and Georg Strecker. The Pseudo-Clementines. In Wilhelm Schneemelcher, editor, New Testament Apocrypha, Vol. 2: Writings Relating to the Apostles, Apocalypses and Related Subjects, pages 483–541. Westminster John Knox, Louisville, KT, 1992 (with an excellent further-reading section at the beginning).

F. Stanley Jones. The Pseudo-Clementines: A History of Research. Second Century, 2/1 & 2/2:1–33, 63–96, 1982.

Nicole Kelley. Knowledge and Religious Authority in the Pseudo-Clementines: Situating the Recognitions in Fourth Century Syria. Mohr Siebeck, Tübingen, 2006.

Bernard Pouderon. Wie ein lebendiges Gestirn: Métamorphoses de Simon le Magicien, des Actes des apôtres au Faustbuch. Paris, 2019.

Guy G. Stroumsa. The End of Sacrifice: Religious Transformations of Late Antiquity. Chicago, IL, 2009.

[Paul the Uncertain]

[Tech issue fixed]

Thanks for the pointer to the epsiode. The series looks interesting, too.

[Irish1975]

Thanks, fixed it

[Leucius Charinus]

Interesting - both broad brush and dense. The character of Simon dominates as a classical foil to Peter. Irenaeus and the whole gaggle of heresiologists want to paint Simon Magus as the father and the source of the gnostic heresy. Clement as Peter's disciple in the grand sweep of apostolic succession is described as the author "meddling" or reworking with Peter's orthodox [doctrines]".

• 43:50
  
  "Whoever compiled the Homilies clearly had a hardline anti-dualist and so, anti-orthodox theology in mind. And there are some theories that a 3rd or 4th century Arian Christian redactor has taken this text, jumped on the monarchialist bandwaggon and re-used the Grundschrift for an Arian purpose". (To be continued in another episode since we are in the 4th century after all)

Was there an earlier Grundschrift? Certainly the author had earlier sources.

It becomes clear that the author or authors of the Clementines had a library of philosophical books, from which extracts were being made in the course of the composition. They have told us, almost in so many words, that this library comprised writers of all the great schools;

///

We conclude then, that an erotic epistle of Chrysippus has been borrowed, wholly or in part, by the author of the Clementines.

We have in the foregoing rapid sketch reduced the Clementine Homilies to a skeleton in the shape of a familiar folktale, clothed with flesh and form by the use of a series of Greek and Oriental philosophical writers. We found traces of Epicurean and Stoic hands, and a possible use of a lost Christian Apology. The study of the Clementine literature will become easier, when we have in our mind such writers as Metrodorus, Chrysippus, Bardaisan, and an anonymous Stoic writer on Providence.

Notes on the Clementine Romances
Author(s): Rendel Harris
Source: Journal of Biblical Literature, Vol. 40, No. 3/4 (1921), pp. 125-145
Published by: The Society of Biblical Literature
Stable URL: https://www.jstor.org/stable/3259292

[Leucius Charinus]

Earl Fontainelle dropped an episode on the Pseudo-Clementine Homilies and Recongitions, for his awesomely comprehensive podcast The Secret History of Western Esoterica.

The description and bibliography from the website:

In this episode, the final one in our longish series on matters Abrahamic going into the fourth century, we look at a fascinating set of documents, the Pseudo-Clementine literature, preserving an esoteric Jewish-Christian narrative ostensibly told by Clement, the first bishop of Rome and successor to Peter the Apostle. Things get very esoteric, and Simon Magus appears as a stand-in not simply for ‘Gnosticism’, but for a number of theological positions which our author rejects, including, well, Christianity.

I'd be inclined to argue - or at least to point out - that it is not necessarily a Jewish-Christian narrative. It could be alternatively viewed as a form of a satire or parody directed at the "Official Christianity" and the canonical narratives which the orthodoxy espoused.

Intersubjectivity is studied in many fields: "In philosophy, psychology, sociology, and anthropology, intersubjectivity is the relation or intersection between people's cognitive perspectives." (WIKI) With this in mind what happens with Poe's Law?

Poe's law is an adage of Internet culture saying that, without a clear indicator of the author's intent, any parody of extreme views can be mistaken by some readers for a sincere expression of the views being parodied

https://en.wikipedia.org/wiki/Poe%27s_law

In summary then I'd point out that the Clementine literature (and a great many other NT apocryphal texts) may not have had Christian authorship at all, but rather be a parody and/or a satire authored by a non Christian.

How could this be tested?

[Leucius Charinus]

The podcast also mentions two letters preserved in the Pseudo-Clementines:

1) Clement's letter to James forms the epilogue to H.
2) Epistle of Peter to James

The second letter is described as follows:

Another letter, that of Peter to James, forms an introduction. The Apostle urges that the book of his teachings is not to be committed to anyone before initiation and probation. A note follows the letter, relating that James on receipt of the letter called the elders and read it to them. The book is to be given only to one who is pious, and a teacher, and circumcised, and even then only a part at a time. A form of promise (not an oath, which is unlawful) is prescribed for the reader, by heaven, earth, water, and air, that he will take extraordinary care of the writings and communicate them to no one; he invokes upon himself terrible curses in case he should be unfaithful to this covenant.

The most curious passage is: "Even if I should come to acknowledge another God, I now swear by him, whether he exist or not."

After the adjuration he shall partake of bread and salt. The elders, on hearing of this solemnity, are terrified, but James pacifies them. The whole of this elaborate mystification is obviously intended to explain how the Clementine writings came to be unknown from Clement's time until the date of their unknown author. Many parallels can be found in modern times; Sir Walter Scott's prefaces — the imaginary Mr. Oiled and his friends — will occur to everyone. Nevertheless a good many modern critics accept the "adjuration" with the utmost gravity as the secret rite of an obscure and very early sect of Judaizers.

https://www.newadvent.org/cathen/04039b.htm

Here is the text of the 2nd letter:

Peter to James, the lord and bishop of the holy Church, under the Father of all, through Jesus Christ, wishes peace always.1

Chapter I.-Doctrine of Reserve.

Knowing, my brother, your eager desire after that which is for the advantage of us all, I beg and beseech you not to communicate to any one of the Gentiles the books of my preachings which I sent to you, nor to any one of our own tribe before trial; but if any one has been proved and found worthy, then to commit them to him, after the manner in which Moses delivered his books to the Seventy who succeeded to his chair. Wherefore also the fruit of that caution appears even till now. For his countrymen keep the same rule of monarchy and polity everywhere, being unable in any way to think otherwise, or to be led out of the way of the much-indicating Scriptures. For, according to the rule delivered to them, they endeavour to correct the discordances of the Scriptures, if any one, haply not knowing the traditions, is confounded at the various utterances of the prophets. Wherefore they charge no one to teach, unless he has first learned how the Scriptures must be used. And thus they have amongst them one God, one law, one hope.

Chapter II.-Misrepresentation of Peter's Doctrine.

In order, therefore, that the like may also happen to those among us as to these Seventy, give the books of my preachings to our brethren, with the like mystery of initiation, that they may indoctrinate those who wish to take part in teaching; for if it be not so done, our word of truth will be rent into many opinions. And this I know, not as being a prophet, but as already seeing the beginning of this very evil. For some from among the Gentiles have rejected my legal preaching, attaching themselves to certain lawless and trifling preaching of the man who is my enemy.2 And these things some have attempted while I am still alive, to transform my words by certain various interpretations, in order to the dissolution of the law; as though I also myself were of such a mind, but did not freely proclaim it, which God forbid! For such a thing were to act in opposition to the law of God which was spoken by Moses, and was borne witness to by our Lord in respect of its eternal continuance; for thus he spoke: "The heavens and the earth shall pass away, but one jot or one tittle shall in no wise pass from the law."3 And this He has said, that all things might come to pass. But these men, professing, I know not how, to know my mind, undertake to explain my words, which they have heard of me, more intelligently than I who spoke them, telling their catechumens that this is my meaning, which indeed I never thought of. But if, while I am still alive, they dare thus to misrepresent me, how much more will those who shall come after me dare to do so!

Chapter III.-Initiation.

Therefore, that no such thing may happen, for this end I have prayed and besought you not to communicate the books of my preaching which I have sent you to any one, whether of our own nation or of another nation, before trial; but if any one, having been tested, has been found worthy, then to hand them over to him, according to the initiation of Moses, by which he delivered his books to the Seventy who succeeded to his chair; in order that thus they may keep the faith, and everywhere deliver the rule of truth, explaining all things after our tradition; lest being themselves dragged down by ignorance, being drawn into error by conjectures after their mind, they bring others into the like pit of destruction. Now the things that seemed good to me, I have fairly pointed out to you; and what seems good to you, do you, my lord, becomingly perform. Farewell.

Somehow James responds ...

Chapter IV.-An Adjuration Concerning the Receivers of the Book.

1. Therefore James, having read the epistle, sent for the elders; and having read it to them, said: "Our Peter has strictly and becomingly charged us concerning the establishing of the truth, that we should not communicate the books of his preachings, which have been sent to us, to any one at random, but to one who is good and religious, and who wishes to teach, and who is circumcised, and faithful. And these are not all to be committed to him at once; that, if he be found injudicious in the first, the others may not be entrusted to him. Wherefore let him be proved not less than six years. And then according to the initiation of Moses, he that is to deliver the books should bring him to a river or a fountain, which is living water, where the regeneration of the righteous takes place, and should make him, not swear-for that is not lawful-but to stand by the water and adjure, as we ourselves, when we were re-generated,4 were made to do for the sake of not stoning.

2. "And let him say: `I take to witness heaven, earth, water, in which all things are comprehended, and in addition to all these, that, air also which pervades all things, and without which I cannot breathe, that I shall always be obedient to him who gives me the books of the preachings; and those same books which he may give me, I shall not communicate to any one in any way, either by writing them, or giving them in writing, or giving them to a writer, either myself or by another, or through any other initiation, or trick, or method, or by keeping them carelessly, or placing them before any one, or granting him permission to see them, or in any way or manner whatsoever communicating them to another; unless I shall ascertain one to be worthy, as I myself have been judged, or even more so, and that after a probation of not less than six years; but to one who is religious and good, chosen to teach, as I have received them, so I will commit them, doing these things also according to the will of my bishop.

3. "`But otherwise, though he were my son or my brother, or my friend, or otherwise in any way pertaining to me by kindred, if he be unworthy, that I will not vouchsafe the favour to him, as is not meet; and I shall neither be terrified by plot nor mollified by gifts. But if even it should ever seem to me that the books of the preachings given to me are not true, I shall not so communicate them, but shall give them back. And when I go abroad, I shall carry them with me, whatever of them I happen to possess. But if I be not minded to carry them about with me, I shall not suffer them to be in my house, but shall deposit them with my bishop, having the same faith, and setting out from the same persons as myself.5 But if it befall me to be sick, and in expectation of death, and if I be childless, I shall act in the same manner. But if I die having a son who is not worthy, or not yet capable, I shall act in the same manner. For I shall deposit them with my bishop, in order that if my son, when he grows up, be worthy of the trust, he may give them to him as his father's bequest, according to the terms of this engagement.

4. "`And that I shall thus do, I again call to witness heaven, earth, water, in which all things are enveloped, and in addition to all these, the all-pervading air, without which I cannot breathe, that I shall always be obedient to him who giveth me these books of the preachings, and shall observe in all things as I have engaged, or even something more. To me, therefore, keeping this covenant, there shall be a part with the holy ones; but to me doing anything contrary to what I have covenanted, may the universe be hostile to me, and the all-pervading ether, and the God who is over all, to whom none is superior, than whom none is greater. But if even I should come to the acknowledgment of another God, I now swear by him also, be he or be he not, that I shall not do otherwise. And in addition to all these things, if I shall lie, I shall be accursed living and dying, and shall be punished with everlasting punishment.

"And after this, let him partake of bread and salt with him who commits them to him."

Chapter V.-The Adjuration Accepted.

James having thus spoken, the elders were in an agony of terror. Therefore James, perceiving that they were greatly afraid, said: "Hear me, brethren and fellow-servants. If we should give the books to all indiscriminately, and they should be corrupted by any daring men, or be perverted by interpretations, as you have heard that some have already done, it will remain even for those who really seek the truth, always to wander in error. Wherefore it is better that they should be with us, and that we should communicate them with all the fore-mentioned care to those who wish to live piously, and to save others. But if any one, after taking this adjuration, shall act otherwise, he shall with good reason incur eternal punishment. For why should not he who is the cause of the destruction of others not be destroyed himself? "The elders, therefore, being pleased with the sentiments of James exclaimed, "Blessed be He who, as foreseeing all things, has graciously appointed thee as our bishop; "and when they had said this, we all rose up, and prayed to the Father and God of all, to whom be glory for ever. Amen.6

https://www.tertullian.org/fathers2/ANF-08/anf08-42.htm