champion of pure, primitive Christianity, In contrast with Simon Magus, the great deceiver and arch-her^ tic. The apostle Paul is not mentioned, but is perhaps . attacked under the name of Simon. The doctrinal system which is skilfully interwoven with this narra- tive stands by itself as a peculiar and confused mix- ture of Ebionistic and Gnostic ideas and fkncies. It is a speculative form of Ebionism, rather than (as Baur treats it) a school of Gnosticism. It is essen- tially Judaizing in spirit and aim, though influenced by heathen philosophy. It is bitterly hostile to the theology of Paul, and forms in this respect the oppo- site extreme to the Gnosticism of Marcion and his school. It presents Christianity as the restoration simply of the primitive religion of Adam, Enoch, No- ah, Abraham, and Moses, which was corrupted by dismons, until Christ purged it of all false additions. The apostle Peter defended it against the new corrup- tions of Simon Magus. James, the brother of Christ, is made the general vicar of Christ, the pope to whom even Peter is amenable, and Jerusalem is the centre of Christendom. The Epitome is only a poor abridg- ment of the Homilies. The Recognitions of Clement, in 10 books, are an orthodox recension of the Homi- lies, and were probably written in Rome. They exist only in a Latin translation.
The Homilies and Recognitions are incorporated in the large editions of the apostolic Others by Cotelier and Clericus. The former were separately edited by Schwegler, 1847 (incomplete) ; better by Alb. Dressel, who first discovered the 20th homily in the Vatican library (G6tt. 1863) ; and by P. de Lagarde (Leipsig, 1865). On the system of the pseudo-Clementine Hom- ilies, compare the works of Neander and Baur on Gnoa- ticbm, the learned monograph of Scbliemann {Die Clenh- eniinen nebet den vervxuuUen Sckriften, Hamb. 1844), Hilgenfeld (pit dententinischen RecogtHtionen und Ho-' milien^ Jena, 1848, and also his work on the apostolic fathers, 1858, p. 289-306), Uhlhom (Die HomiHen und Recognitionen des Clemens Rom,, Gdttingen, 1854, and an article by the same in Herzog^s Encykl. ii, 744), Schaff (Church History, i, 215 sq.), and an article of Steitz in the Studien und Kritiken for 1867, No. Ill, p. 545 sq. Dr. Steitz derives the German story of Faust from the pseudo-Clementine fiction of Simon Magus. There are some points of resemblance, but not suflScient to establish such a connection. A translation of the Recognitions (by the Rev. T. Smith) is given, with an introduction on the literature, in the Ante-Nicene Li' hrairg, vol. iil (Edinburgh, 1867).
II. A part of the canon law prepared by pope Clem- ent y (1305-1314), and consisting of the decrees is- sued by the CouncU of Vienna (1811-1812), as well as his own constitutions. This collection was to follow the five books of decretals collected by Gregory IX in 1234, and the Uber sixtus prepared in 1298 by Boniface VIII, under the name of Uber septimusj it is, how- ever, more commonly known under the name of Clem- entines. Like the two previous collections, it is di- vided into five books — Judex, Judicium, Clerus, Con- nubia, Crimen; and even the series of titles and the headings ftiUy correspond with those of the collection of Gregory IX. Clement made his collection known to the consistory of cardinals in 1313, and in the fol- lowing year sent it to the University of Orleans. His successor, John XXII, sent it also to the universi- ties of Paris and Bologna. The first glossa (commen- tary) to it was written about 1826 by Joannes Andren, and it soon obtained the authority of a glossa ordina^ ria. It was revised by cardinal Zabarella (f 1417). The first editions of the Clementines were published at Mainz in 1460, 1467, and 1471. See Wetzer u. Welte, Kirchen-Lex. ii, 628 ; Hase, Ch, Hist, § 286. See also Canon Law.
III. A sect whose members reject most of the forms and ceremonies of the Romish Church, but adhere to its disUnguishing doctrines, such as the sacrifice of the
CLEOBIANS
384
CLEOPATRA
maB8, the necessity of confession, eto. Their name is I (cxzxiz, 1) represent her as only reftuin^ to reeim
said to be derived ftom that of a priest, their first lead- er. The sect tias never been numerous; but a few members, it is thought, may still (1867) be found in the Pyreniean provinces of France. See Brown, En- cycL Bel, Knowl. s. v. ; Eden, s. v.
Cleoblans, a branch of the Simonians (q. v.), in the first century, extinguished almost at its rise.
Cle'opas* (KXioiraCf contr. for K\i6fraTpoQ, of a renowned father)^ one of (he two disciples who were going to Emmaus on the day of the resurrection, when Jesus himself drew near and talked with them (Luke xxiv, 18), A.D. 29. Eusebius and Jerome {Onomatt, s. V. 'E^tfiaovQ, EmauB) make him (KXcwirac, Cleo- phas) a native of Emmaus. It is a question whether this Cleopas is to be considered as identical with the Cleophas (q. v.), or rather Clojxu of John xix, 25, or the Alph^us (q. v.) of Matt, x, 8, etc. Their identity was assumed by the later fathers and Church historians (Tbiess, Comment, ii, 280 sq.). But Euse- bius (//. E. iii, 11) writes the name of AlphsBus, Jo- seph's brother, Clopas, not Cleopas ; and Chrysostom and Theodoret, on the Epistle to the Galatians, call James the Just the son of Clopas. Besides this, Clo- pas, or Alphfeus, is an Aramaic name, whereas Cle- opas is apparently Greek. Again, as we find the wife and children of Clopas constantly with the family of Joseph at the time of our Lord's ministry, it is proba- ble that he himself was dead before that time. On the whole, then, it seems safer to doubt the identity of Cleopas with Clopas, notwithstanding the similarity of names. (See Rus, ffarmon, evang. III, ii, 1272 sq. ; Wieseler, Chronol. Synapse^ p. 431 ; Clemens, in the Zeitschr. f. wist, Theol, iii, 356 sq.)