CLEMENTINA.

The Homilies (§ 1).

Doctrinal Teachings (§ 2).

The Recognitions (§ 3).

The Epitome (§ 4).

Discussion of the Clementine Problem (§ 5).

Relation of the Recognitions to the Homilies (§ 6).

The "Clementina" discussed in this article are a very remarkable and still in many points mysterious group of early Christian writings, closely related in their contents and evidently coming from a single source, of which three are still extant -the Clementine Homilies, Recognitions, and Epitome. For the collection of decretale made by Pope Clement V. and intended by him to form a seventh book in the great collection, also known as "Clementine," See Canon Law, II., 6, § 3.

Tutrianue was the first, in his Pro canont'bus aPostolorum (1573), to give information about the Homilies, using a manuscript which has apparently disappeared. They were published :. The in 1672 by Cotelerius from a manuHomilies. script in the library of Paris, which, however, stopped with the nineteenth homily, and offered a very corrupt text. The first complete editon was that of Dressel (1853), from a newly discovered manuscript in the Ottobonian library at Rome. Lagarde made the first attempt to give a critically accurate text in 1865. The book consists of two letters to the apostle James and twenty "homilies" also addressed to him. The first letter purports to be from Peter, asking James to keep secret the special doctrines he has transmitted to him. The second is supposed to be from Clement, announcing that Peter has appointed him his successor in Rome, and charged him to send James an account of their long association. Clement, having sought truth in vain in the philosophical schools, hearing something of Jesus, decides to go to Judea for an answer to his questions. In Alexandria he meets Barnabas, who conducts him to Peter at Cæsarea Stratonis. Peter instructs him in Christianity, and invites him to be present at the disputation with Simon Magus which is soon to take place. It lasts three days. At the end Simon, defeated, takes flight; Peter remains a while, founds a local church, and sets apart Zaccha;us as its bishop. Before himself following Simon, he sends Clement, with Niceta and Aquila, to bring back news of him. They do not find him in Tyre, but meet some of his friends, with one of whom, Appion the Alexandrian grammarian, Clem ent disputes till Peter arrives. Together they con tinue their journey, Peter preaching to the heathen and founding churches. On the way Clement narrates his own life-how his parents and two brothers have mysteriously disappeared long before.

Nicety and Aquila turn out to be his brothers.

Discourses sad dialogues are interspersed with these events. Simon arrives here, and the principal disputation follows, lasting four days, on divine revelations in visions, on the most high God, and on evil. Simon is defeated and retires, but pres ently, by his magic arts, changes the appearance of Clement's brother Faustus into his own likeness.

In this form Peter sends him to Antioch, where the real Simon has many adherents, to make s recantation of all his teaching. Peter having or ganized a church in Laodicea, departs for Antioch.

This romantic narrative, however, is only s framework for doctrinal development. The doc trine has two sides, a metaphysical and an ethical, which allows irreconcilable views to be stated side by side. The aim of human life is the attain ment of the highest good, only possible through a true knowledge of God and of all things, which sin prevents man from gaining without revelation.

God revealed himself first in creation,

s. Doctrinal and then, this being obscured by sin,

Teachings, through the "true Prophet." He is to be recognized through prophecy, and, once known, must be followed implicitly. He has appeared not in one single person, but under divers forms and names. Eight persons have had a special relation to this revelation-Adam, Enoch, Noah, Abraham, Isaac, Jacob, Moses, and Christ; Adam, Moses, and Christ stand above the others, Christ being the highest. The primeval revelation in Adam, the Mosaic teaching, and Christianity are essentially identical. Christianity is purified Mosaism, with the addition, however, of preaching to the heathen and baptism. The death of Christ does not mean salvation to the author, and he 'is silent on the Resurrection. The fundamental doe. trine of the one God, the Creator, develops in two different directions--one decidedly pantheistic, and another which leads not less strongly, by an ethical road, to a totally opposite view of the uni verse. Here God is still one, but personal, and described in the most anthropomorphic terms.

Man, made in his image, is free, and hence comes sin. The devil is always seducing men, and the "true Prophet" teaching them again how to serve God. If evil comes out of freedom, there can be only one end to it, eternal punishment. The author has evidently tried to reconcile these two conflicting tendencies, especially in his teaching on evil. All property is sin; the eating of fish is

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Tyrol, and it caused debate whether the laws for toleration were applicable there. Especial opposi tion was manifested to the entrance of an Evan gelical pastor in the "land of religious unity." Official pressure against Evangelicals followed. In May, 1834, from the emperor came a refusal of the petition sent up two years earlier for relief from op pression of conscience and for permission to receive an Evangelical pastor, the only relief granted being permission to emigrate to a part of Austria where non-Roman Catholic communities were allowed to exist. Permission to send a delegation, with Johann Fleidl at its head, to the emperor to plead eleven points was refused. The Grand Duke Johann, uncle of the emperor, announced that Evangelical worship could not be permitted in the Tyrol, though emi gration was conceded. The "Inclinantes" remained and increased in numbers, and this caused per turbation; attempts followed with increasing stress to drive the Evangelicals from the dis trict. Yet this official action was more humane in its purpose than the fanatical attacks of the Salz burg clergy. On Jan. 12, 1837, an imperial edict required declaration within fourteen days of inten tion to leave the Roman Catholic Church; after that time all not so indicating intention would be treated as Roman Catholics. Those who declared them selves Protestants were to leave the Tyrol within four months. In spite of the sorrow at leaving their native place, 385 persons, later increased to 437, declared their intention to emigrate. Fleidl went to Berlin and was kindly received by Frederick William Ill.; the Prussian Upper Conaistory sent Court Preacher Strauss to investigate, and he received a very favorable impression; finally (July 13, 1837) permission was given to receive the exiles into Prussia. Only a few betook themselves into the Austrian provinces open to them. The lot of those who remained in the valley became con stantly more unendurable, pressure being brought by restrictions concerning marriage, burial, and meeting together. Finally in six wagons the emi grants set forth, moat of them going into Silesia, and on Oct. 17, 1737, they arrived in Schmiedeberg. The colony has since that time developed normally and successfully.

(F. Arnold.)

Bibliography: K. Hübner, in the Mittkeilungen of the Society for Knowledge concerning Salzburg, alv (1896), 41-79; S. Rut, Das Luthertum im Zillerthale, IBIY-179y, in Tiroler Boten, 1868, nos. 9b-96; M. Beheim-Schwarzbaeh, Die Zilierthaier in Schleaien, Breslau, 1875; G. von Gasteiger, Die Zillerthaler ProEestanten und ihr Auameiaung aus Tirol, Meran, 1892; G. Hahn, Die Zillerthaler im Rieaengebirge, Schmiedeberg, 1887; idem, Aua der Tirder Schule zu Zillerthal im Rieaengebirge in den ersten 50Jahren ihrea Bestehena, Breslau, 1896; E. Reuss, Friederike Griffin von Reden, Ein Lebenabild naeh Briefen and Tagebüchern, ii. 162-255, Berlin, 1888.