Qui a dit qu’Adam avait péché ?: Adam et Ève dans les Homélies pseudo-clémentines
In both forms of the so-called Pseudo-Clementines, the Homilies and the Recognitions, Adam and Eve are subject to several different interpretations. Adam appears at first in the Homilies as part of the system of doctrines of the true prophet, the false pericopes and the syzygies (Hom II-III), where...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brepols
2014
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| In: |
Apocrypha
Year: 2014, Volume: 25, Pages: 195-210 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Electronic
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| 520 | |a In both forms of the so-called Pseudo-Clementines, the Homilies and the Recognitions, Adam and Eve are subject to several different interpretations. Adam appears at first in the Homilies as part of the system of doctrines of the true prophet, the false pericopes and the syzygies (Hom II-III), where he is depicted as without sin, and yet still reponsible for the evil brought via his relationship with Eve. The Homelist then develops another explanation for the origin of evil in Hom VIII-X in connection with the henochian theme of the fall of the angels. According to this second explanation, evil arises because humanity’s ingratitude. Finally in Hom XIX-XX, the author assumes his own version of the philosophical theory of the four elements and suggests that evil originated as a result of their mixture. He tries, however, to combine this philosophical theory with biblical data.These successive explanations constitute neither a series of repentances, nor a weaving together of awkwardly harmonized editorial strands. They should instead be understood as forming a broad theological project that seeks to demonstrate that no explanation of the origin of evil could ever justifiably cast God as the author of evil or compromise his absolute justice. | ||
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