ch are also based on the assumption
that Jewish Christianity was an important church factor in the second
century, and that the pseudo-Clementines are comparatively old
writings.]

[Footnote 448: There is no external evidence for placing the
pseudo-Clementine writings in the second century. The oldest witness is
Origen (IV. p. 401, Lommatzsch); but the quotation: "Quoniam opera bona,
quae fiunt ab infidelibus, in hoc saeculo iis prosunt," etc., is not found
in our Clementines, so that Origen appears to have used a still older
version. The internal evidence all points to the third century (canon,
composition, theological attitude, etc.) Moreover, Zahn (Goett. Gel. Anz.
1876. No. 45) and Lagarde have declared themselves in favour of this
date; while Lipsius (Apokr. Apostelgesch II. 1) and Weingarten
(Zeittafeln, 3 Edit. p. 23) have recently expressed the same opinion.
The Homilies presuppose (1) Marcion's Antitheses, (2) Apelles'
Syllogisms, (3) perhaps Callistus' edict about penance (see III. 70),
and writings of Hippolytus (see also the expression [Greek: episkopos
episkopon], Clem. ep. ad Jacob I, which is first found in Tertull, de
pudic I.) (4) The most highly developed form of polemic against heathen
mythology. (5) The complete development of church apologetics, as well
as the conviction that Christianity is identical with correct and
absolute knowledge. They further presuppose a time when there was a lull
in the persecution of Christians, for the Emperor, though pretty often
referred to, is never spoken of as a persecutor, and when the cultured
heathen world was entirely disposed in favour of an eclectic monotheism.
Moreover, the remarkable Christological statement in Hom. XVI. 15, 16.
points to the third century, in fact probably even presupposes the
theology of Origen; Cf. the sentence: [Greek: tou patros to me
gegennesthai estin, huiou de to gegennesthai genneton de agenneto e kai
autogenneto ou sunkrinetai.] Finally, the decided repudiation of the
awakening of Christian faith by visions and dreams, and the polemic
against these is also no doubt of importance for determining the date;
see XVII. 14-19. Peter says, Sec. 18: [Greek: to adidaktos aneu optasias
kai oneiron mathein apokalupsis estin], he had already learned that at
his confession (Matt. XVI.). The question, [Greek: ei tis di optasian
pros didaskalian sophisthenai dunatai], is answered in the negative, Sec.
19.]

[Footnote 449: This is also acknowled