The doctrine in the Clementine Recognitions and Homilies bears close relations to that of the Jewish Essenes. The sacrificial system of the Jewish Church is rejected. It was not part of the revelation to Moses, but a tradition of the elders.[290]
Distinction in meats is an essential element of religion. Through unclean meats devils enter into men, and produce disease. To eat of unclean meats places men in the power of evil spirits, who lead them to [pg 194] idolatry and all kinds of wickedness. So long as men abstain from these, so long are the devils powerless against them.[291]
The observance of times is also insisted on—times at which the procreation of children is lawful or unlawful; and disease and death result from neglect of this distinction. “In the beginning of the world men lived long, and had no diseases. But when through carelessness they neglected the observance of the proper times ... they placed their children under innumerable afflictions.”[292] It is this doctrine that is apparently combated by St. Paul.[293] He relaxes the restraints which Nazarene tradition imposed on marital intercourse.
The rejection of sacrifices obliged the Nazarene Church to discriminate between what is true and false in the Scriptures; and, with the Essenes, they professed liberty to judge the Scriptures and reject what opposed their ideas. Thus they refused to acknowledge that “Adam was a transgressor, Noah drunken, Abraham guilty of having three wives, Jacob of cohabiting with two sisters, Moses was a murderer,” &c.[294]
The moral teaching of the Clementines is of the most exalted nature. Chastity is commended in a glowing, eloquent address of St. Peter.[295] Poverty is elevated into an essential element of virtue. Property is, in itself, an evil. “To all of us possessions are sins. The deprivation of these is the removal of sins.” “To be saved, no one should possess anything; but since many have possessions, or, in other words, sins, God sends, in love, afflictions ... that those with possessions, but yet having some measure of love to God, may, by temporary inflictions, be saved from eternal punishments.”[296]
“Those who have chosen the blessings of the future kingdom have no right to regard the things here as their own, since they belong to a foreign king (i.e. the prince of this world), with the exception only of water and bread, and those things procured by the sweat of the brow, necessary for the maintenance of life, and also one garment.”[297]
Thus St. Peter is represented as living on water, bread and olives, and having but one cloak and tunic.[298] And Hegesippus, as quoted by Eusebius, describes St. James, first bishop of Jerusalem, as “drinking neither wine nor fermented liquors, and abstaining from animal food. A razor never came upon his head, he never anointed himself with oil, and never used a bath. He never wore woollen, but linen garments.”[299]
The Ebionites looked upon Christ as the Messiah rather than as God incarnate. They gave him the title of Son of God, and claimed for him the highest honour, but hesitated to term him God. In their earnest maintenance of the Unity of the Godhead against Gnosticism, they shrank from appearing to divide the Godhead. Thus, in the Clementines, St. Peter says, “Our Lord neither asserted that there were gods except the Creator of all, nor did he proclaim himself to be God, but he pronounced him blessed who called him the Son of that God who ordered the universe.”[300]
The Ebionitism of the Clementines is controversial. It was placed face to face with Gnosticism. Simon Magus, the representative of Gnosticism, as St. Peter is the representative of orthodoxy, in the Recognitions and Homilies, contends that the God of the Jews, the Demiurge, the Creator of the world, is evil. He attempts to prove this by showing that the world is full of pain [pg 196] and misery. The imperfections of the world are tokens of imperfection in the Creator. He takes the Old Testament. He shows from texts that the God of the Jews is represented as angry, jealous, repentant; that those whom He favours are incestuous, adulterers, murderers.
This doctrine St. Peter combats by showing that present evils are educative, curative, disguised blessings; and by calling all those passages in Scripture which attribute to God human passions, corruptions of the sacred text in one of its many re-editions. “God who created the world has not in reality such a character as the Scriptures assign Him,” says St. Peter; “for such a character is contrary to the nature of God, and therefore manifestly is falsely attributed to Him.”[301]