Search a Bible verse · Source library · Sources and text rights
Chapter XVI.—The Unbegotten and the Begotten Necessarily Different from Each Other.; original source section: Chapter 16
Complete historical editorial footnotes. These notes retain the original edition’s wording; individual note authors are unspecified.
English translation and editorial credits: Thomas Smith (original Homilies books I-V credit; record allocation unreviewed), Peter Peterson (original Homilies books VI-XII credit; record allocation unreviewed), James Donaldson (original Homilies books XIII-XX credit; record allocation unreviewed), Alexander Roberts (Edinburgh series editor), James Donaldson (Edinburgh series editor), Arthur Cleveland Coxe (American revision with prefaces and notes), Matthew Brown Riddle (American volume collaborator; individual note authorship unspecified).
Read the original source · Text reuse terms
The word γένεσις, “arising, coming into being,” is here used, not γέννησις, “begetting.” The idea fully expressed is: “Is not that which is begotten identical in essence with that which begets it?”
Editorial footnote · The Clementine Homilies, Chapter XVI.—The Unbegotten and the Begotten Necessarily Different from Each Other.; original source section: Chapter 16, editorial note cite_note-1 · Original source
“In addition to this, it is the peculiarity of the Father not to have been begotten, but of the Son to have been begotten; but what is begotten cannot be compared with that which is unbegotten or self-begotten.” And Simon said: “Is it not the same on account of its origin?” And Peter said: “He who is not the same in all respects as some one, cannot have all the same appellations applied to him as that person.” And Simon said: “This is to assert, not to prove.” And Peter said: “Why, do you not see that if the one happens to be self-begotten or unbegotten, they cannot be called the same; nor can it be asserted of him who has been begotten that he is of the same substance as he is who has begotten him? Learn this also: The bodies of men have immortal souls, which have been clothed with the breath of God; and having come forth from God, they are of the same substance, but they are not gods. But if they are gods, then in this way the souls of all men, both those who have died, and those who are alive, and those who shall come into being, are gods. But if in a spirit of controversy you maintain that these also are gods, what great matter is it, then, for Christ to be called God? for He has only what all have.
We have inserted εἰ. The passage is amended in various ways; this seems to be the simplest.
Editorial footnote · The Clementine Homilies, Chapter XVI.—The Unbegotten and the Begotten Necessarily Different from Each Other.; original source section: Chapter 16, editorial note cite_note-2 · Original source
“In addition to this, it is the peculiarity of the Father not to have been begotten, but of the Son to have been begotten; but what is begotten cannot be compared with that which is unbegotten or self-begotten.” And Simon said: “Is it not the same on account of its origin?” And Peter said: “He who is not the same in all respects as some one, cannot have all the same appellations applied to him as that person.” And Simon said: “This is to assert, not to prove.” And Peter said: “Why, do you not see that if the one happens to be self-begotten or unbegotten, they cannot be called the same; nor can it be asserted of him who has been begotten that he is of the same substance as he is who has begotten him? Learn this also: The bodies of men have immortal souls, which have been clothed with the breath of God; and having come forth from God, they are of the same substance, but they are not gods. But if they are gods, then in this way the souls of all men, both those who have died, and those who are alive, and those who shall come into being, are gods. But if in a spirit of controversy you maintain that these also are gods, what great matter is it, then, for Christ to be called God? for He has only what all have.