"Preachings (_Kerygmata_) of Peter," containing no reference at all to
Clement. Such a work seems implied by the epistle of Peter to James and
its appended adjuration, prefixed in our MSS. to the _Homilies_ along
with the epistle of Clement to James. Thus the later work aimed at
superseding the earlier, much as Photius suggests (see above). It was,
then, to these "Preachings of Peter" that the most Ebionite features,
and especially the anti-Pauline allusions under the guise of Simon still
inhering in the _Periodoi_ (as implied by _Homilies_ in particular),
originally belonged. The fact, however, that these were not more
completely suppressed in the later work, proves that it, too, arose in
circles of kindred, though largely modified, Judaeo-Christian sentiment
(cf. _Homilies_, vii., e.g. ch. 8). The differences of standpoint may be
due not only to lapse of time, and the emergence of new problems on the
horizon of Syrian Christianity generally, but also to change in locality
and in the degree of Greek culture represented by the two works. A
probable date for the "Preachings" used in the _Periodoi_ is c. 200.[3]

If the home of the _Periodoi_ was the region of the Syrian Laodicea, we
can readily explain most of its characteristics. Photius refers to the
"excellences of its language and its learning"; while Waitz describes
the aim and spirit of its contents as those of an apology for
Christianity against heresy and paganism, in the widest sense of the
word, written in order to win over both Jews (cf. _Recognitions_, i.
53-70) and pagans, but mainly the latter. In particular it had in view
persons of culture, as most apt to be swayed by the philosophical
tendencies in the sphere of religion prevalent in that age, the age of
neo-Platonism. It was in fact designed for propaganda among religious
seekers in a time of singular religious restlessness and varied inquiry,
and, above all, for use by catechumens (cf. _Ep. Clem._ 2, 13) in the
earlier stages of their preparation for Christian baptism. To such its
romantic setting would be specially adapted, as falling in with the
literary habits and tastes of the period; while its doctrinal
peculiarities would least give offence in a work of the aim and
character just described.

As regards the sources to the narrative part of the _Periodoi_, it is
possible that the "recognition" _motif_ was a literary commonplace. The
account of Peter's journeyings was no doubt based largely on loca