lp
of these writings, but the attempt has recently been made on the basis
of _the Pseudo-Clementine Recognitions and Homilies_, for these are the
writings in question, to go still further and claim for Jewish
Christianity the glory of having developed by itself the whole doctrine,
worship and constitution of Catholicism, and of having transmitted it to
Gentile Christianity as a finished product which only required to be
divested of a few Jewish husks.[446] It is therefore necessary to
subject these writings to a brief examination. Everything depends on the
time of their origin, and the tendencies they follow. But these are just
the two questions that are still unanswered. Without depreciating those
worthy men who have earnestly occupied themselves with the
Pseudo-Clementines,[447] it may be asserted, that in this region
everything is as yet in darkness, especially as no agreement has been
reached even in the question of their composition. No doubt such a
result appears to have been pretty nearly arrived at as far as the time
of composition is concerned, but that estimate (150-170, or the latter
half of the second century) not only awakens the greatest suspicion, but
can be proved to be wrong. The importance of the question for the
history of dogma does not permit the historian to set it aside, while,
on the other hand, the compass of a manual does not allow us to enter
into an exhaustive investigation. The only course open in such
circumstances is briefly to define one's own position.

1. The Recognitions and Homilies, in the form in which we have them, do
not belong to the second century, but at the very earliest to the first
half of the third. There is nothing, however, to prevent our putting
them a few decades later.[448]

2. They were not composed in their present form by heretical Christians,
but most probably by Catholics. Nor do they aim at forming a theological
system,[449] or spreading the views of a sect. Their primary object is
to oppose Greek polytheism, immoral mythology, and false philosophy, and
thus to promote edification.[450]

3. In describing the authors as Catholic, we do not mean that they were
adherents of the theology of Irenaeus or Origen. The instructive point
here rather, is that they had as yet no fixed theology, and therefore
could without hesitation regard and use all possible material as means
of edification. In like manner, they had no fixed conception of the
Apostolic age, and could th