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When this letter is unbracketed, it denotes that the passage is only found in the Gospel so indicated; when the letter is enclosed in brackets, it is implied that the passage is synoptical, but that the Clementines reproduce expressions peculiar to that particular Gospel.
The passage is one where almost every word and syllable might easily and naturally be altered as the third Gospel shows that they have been altered and yet in the Clementines almost every peculiarity of the Matthaean version has been retained. Matt. vi. 32. Clem. Hom. iii. 55. Luke xii. 30.
"As both the Clementines and Justin made use of the Gospel according to Hebrews, the most competent critics have, with reason, adopted the conclusion that the passage we are discussing was derived from that Gospel; at any rate it cannot for a moment he maintained as a quotation from our fourth Gospel, and it is of no value as evidence for its existence."
But if so, the Lucan version represents a wide deviation from the original, and precisely in proportion to the extent of that deviation is the probability that the Clementine quotation is based upon it. The more the individuality of the Evangelist has entered into the form given to the saying the stronger is the presumption that his work lay before the writer of the Clementines.
Neither would the other points have had very much importance taken separately, but their importance increases considerably when they come to be taken together. The most probable view of the case seems to be that both the Clementines and Justin are quoting from memory. Both have in their memory the passage of St.
In any case the difference between the Matthaean and Lucan versions shows what various shapes the synoptic tradition naturally assumed, and makes it so much the less likely that the coincidence between St. Luke and the Clementines is merely accidental. Another similar case, in which the issue is presented very clearly, is afforded by the quotation, 'The labourer is worthy of his hire.
Verily I say unto you, Except ye be born again with living water, in the name of the Father, Son, and Holy Ghost, ye shall not enter into the kingdom of heaven. John iii. 3, 5. As both the Clementines and Justin used the first Gospel more than the others, it is only natural that they should fall into the habit of using its characteristic phrase.
Urban IV, who had been a canon of Liege, adopted it for the whole Church in 1264, but it only became general after Clement V had incorporated Urban's ordinance as part of the Canon Law in the Clementines . While there was a growing elaboration of the sacramental rite, the laity in many parts of Europe came from slackness less frequently to receive communion.
The peculiar features of our present St. Mark are known to be extremely few, yet several of these are also found in the Clementine Homilies. Matt. xxii. 32. Mark xii. 27. Luke xx. 38. Clem. Hom. iii. 55. In the introduction to the Eschatological discourse the Clementines approach more nearly to St. But there are two stronger cases than these.
But the biographical incidents in the fathers are of a similar nature precisely to those in the Clementines, and their sources of information are so vague and unreliable, and at such a distance from the time of their supposed occurrence, that we have every reason to place them in the same category with the Clementine legends.
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