From the Journal of T. Flavius Clemens
TheNazareneActsof theApostles:
TheRecognitionsof Clement,
The Preaching of Peter,TheAscents of James,
Excerpts from Clement’s Homilies,
TheSinai (Arabic) Summary
From theJournalofT. FlaviusClemens
“CLEMENT”
THE TRUE NAMES TRANSLATION
It was Ya’akov who spoke. "Achimi," he said, "Shma’eni! Simeon has described how YHWH first arranged to enlist a people for his name out of the tribes. This is in exact harmony with the words of the naviïm, since the Scriptures say: ‘After that I wall return and rebuild the fallen tent of Dawid; I will make its flaps good again and restore it. Then the rest of humanity, even all tribes once called by my name, will look for their Sovereign, says YHWH who made this known so long ago.’”Ya’akov haZaddik in Acts 15:13-18 quoting Amos 9:11ff.
These women have struggled for the Tov Besorah along with me, with Clement, and all my other fellow-workers, whose names are written in the scroll of life. Shaul /Paul in Philippians 4:3
The True Names Translation
by Jackson H. Snyder, M. Div., D. Human Let.
Edited by Theodore A. Dornan& Chris Plourde.
SECOND EDITION 2012
Copyright © 2007 – 2012 by
Jackson H. Snyder
All Rights Reserved
ISBN 978-0-557-42521-1
Editor’s note: In order to make clear the name and titles of YHWH, Creator, Elohim etc., some liberties have been taken with the text. While, rightly so, the names and titles of the Creator are capitalized to show respect, we feel the need to differentiate between the respectful orator and the disdainful. To accomplish this, the names or titles are shown with an italicized Arial font when an orator is not respectful. As an example: YHWH for respect and YHWH to show disdain or to mock. We pray the reader a better understanding through this simple display. - C. Plourde
Introduction to the Second Edition (2012)
Jackson H. Snyder II
The title The Nazarene Acts of the Apostles was to my knowledge first applied to the manuscript classically known as The Recognitions of Clement by the venerable Hugh J. Schonfield (1901-1988), the prolific scholar and true Nazarene. This volume is dedicated to him.
In our previous attempts at retracing the steps of Clement and Kefa, and thus reclaiming the ancient Nazarene doctrines, we discovered a gap of eleven chapters in book three between the first and twelfth (our page 92). The previous translator declared the material untranslatable, and may have considered it so for theological rather than literary reasons. We attempted to find this material in source documents and to report it, but without success.
However, we did find materials in The Homilies of Clement(an ancient volume that reproduces almost all of the Recognitions of Clement, both possibly having a common source) exceptional material that not only fits well within the gap of book three, but would be extremely controversial to a Christian translator – to such a degree that this material might be intentionally ignored. This exceptional material is recorded in our Appendix C, “Lost Chapters Found in the Homilies.”
This edition also includes the “Sinai (Arabic) Epitome or Summary,” a greatly shortened synopsis of the entire story of Clement’s reintroduction to his family through the agency of Kefa. The Sinai Epitome is recorded in our Appendix D.
Introductory Comments to the First Edition (2007)
Jackson H. Snyder II, B.G.S., M.Div., D.Humane Let.
This book contains the story of Clement’s(d. 96-101) conversion to the Nazarene faith,it being writtenwhile Clement was engaged in the discipleship program of Simon Peter (Simeon Kefa), the close associate of Jesus Christ (Y’shua the Anointed). Clement’s “epitomes” of Peter’sacts and preachingare in the genre of autobiography and contain numerous speeches, lessons on practical living, views of science and cosmology, demonology and Greek mythology, debating strategies and problem-solving techniques, and physical descriptions of real places, all recordedas Clement and Kefa travel from Jerusalem up the west coast to Tripolis and Rome.
As a young man of great education and position (cousin to Emperors Vespasian, Titus and Domitian), Clement agreed to record Kefa’s acts and teaching for posterity as a favortoJames the Just,overseer of the assembly at Jerusalem and brother to the Messiah. Yet as a gentile “God-fearer,” Clement was not allowed to eat with the greater disciples until his full conversion – when he would be judged spiritually prepared for immersion into the Nazarene faith of Jerusalem Assembly. Though Clement eventually became Peter’s successor, throughout most of these writings he is, along with several others, on the outer edge of the circle moving toward center.
This book also includes letters from Kefa to Ya’akov (James) instructing the Jerusalem Assembly what was to be done with his preaching (that is, with this, Clement’s journal), and especially how the Assembly should guard it from his “enemy,”who was either SimonMagus or possibly Saul of Tarsus. Though Simon Magus is referenced throughout the book, Saul / Paul is noticeably absent from Clement’s accounts and Kefa’s speeches, with one exception – Saul is identified is as the “ringleader” of a violent attack upon Ya’akov and his disciples as they study on the steps of the JerusalemTemple. Ya’akov is hurled down the steps and, being left for dead, is carried “to his house” with broken legs (Book I Chapter 70).
Also herein is a letter from Clement to Ya’akov at the event Kefa’s death in Rome and Kefa’s final words regarding how one should oversee anassembly. (For, according to other obscure and contradictory letters, Kefa spent only his last few years in Rome as something of a “missionary emeritus” of the Assembly.) Clement is Kefa’s choice as successor, and the histories of the Roman Church bear out Clement's ascendancy. (Some lists have two other “Popes” in between Peter and Clement, but when one examines the original letters of ascendancy, the “in-betweeners” actually served as administrators for Peter and Paul, who we understand were connected with different assemblies at Rome – the first primarily composed of Jews, the latter of Gentiles.)
Of Clement’s writings, preserved are not only this fascinating journal (which came to be known as The Recognitions of Clement), but another, amplified journal known as Clementine Homilies, The Clementia or The Clementina, some sermons, a couple tracts, as well as a mention in Philippians 4:3 and continued notice throughout Eusebius’ Ecclesiastical History. Part of Volume III we reconstructed from the Homilies.
In my earliest studies of the New Testament, I was perplexed at how “Simon Peter” could take up so much space in the Evangels and Acts, but so little space in the Epistles. (This is even more the case of James and Jude, brothers of Jesus.) In 1989, while writing Secrets Sayings of the Savior, I discovered a portion of the Clementine Homiliesin an old book and was fascinated that this “new” Petrine literature seemedsuperior to the Acts of the Apostles while being just as ancient.
Why were these acts and teachings not in Scripture – and why were they not known to believers – and why were they not read in church or studied in Sunday School or Scripture School (or Seminary, for that matter)?Likewise, why were they not condemned as were so many other works of biblical literature, and cast into Pope Gelasius’ fire?
In fact, these books and letters, and many more, are available to anyone – tucked away in the VIIIth volume of the Ante-Nicene Fathers – in old translations full of churchy, 19th-century words and obsolete commentary.
Yet within the Clementia reside concepts and doctrines completely foreign to the Church and to the modern Hebraic Roots Movement; concepts such as “The Standing Man,” “The Primal Adam,” the nature of demons and demonic influence in disease, the food ordinances (including with whom one may eat), and numerous hidden (i.e. apocryphal) or “done-away-with” ordinances. These Judaic teachings were labeled interpolations by “scholars” of bygone centuries and were thought to be planted by the adversary of orthodox Christianity (Gnosticism), and thus dismissed as heresy.
However, with the long-awaited release of the Dead Sea Scrolls, we learn that “The Standing Man” doctrine et aldid not derive from paganism or Gnosticism, but from Judaism – from those whom scholars now call Nazarenes, Ebionites, Rechabites or Elchasaites (which movements were also condemned by early Christian heresiologists). The scrolls and parchments preserved in the marl caves, dated now from 150 B.C.E. to 136 C.E., perpetuate some of the same strange doctrines preached so strongly by Kefain the journal of Clement.
The mystery of why it took 45+ years to get the Dead Sea Scrolls translated is not so secret now that we know what the Scrolls are composed of –and especially since the International Team of Scholars assigned to translate them were all Catholics (save one) headed up by Catholic priestsunder the jurisdiction of the Chief Inquisitor, Cardinal Ratzinger who is now Pope Benedict XVI. But that is someone else’s scroll.For, if the message of the scrolls and the authentic preaching of Kefa becomes a matter for peopleof faith, religiously following the apostolic literature found in both Clement and the Scrolls must lead the serious, scholastic believer back to his or her roots, the supernatural, the Torah – and the teaching of “The Sect of the Nazarenes” (Acts 24:5).
I heartily thank Ted Dornan for editing the previous work of Moore so that we might read and listen to Clement, a pre-Christian, Hebraic document, without being afflicted with out-of-place church language. The editing, and even more, the recording of all this, have been monumental tasks for those of little means or preparation, and not without major translation difficulties and serious attacks by devilish forces.
Finally, I suggest that the reader whowants further background and explanation on the teachings found in The Nazarene Acts of the Apostlesto wade through Robert Eisenman’s “epitomes” found hisThe Dead Sea Scrolls and the First Christians, which is out of print but not rare on the used market.
If need be, contact the editors through
TABLE OF CONTENTS
THE RECOGNITIONS
Book I, Page 22
Chapter I: Clement’s Early History; Doubts
Chapter II: His Distress
Chapter III: His Dissatisfaction with the Schools of the Philosophers
Chapter IV: His Increasing Disquiet
Chapter V: His Design to Test the Immortality of the Spirit
Chapter VI: He Hears of Moshiach
Chapter VII: Arrival of barNaba at Rome
Chapter VIII: His Preaching
Chapter IX: Clement’s Interposition on Behalf of Yosef barNaba
Chapter X: Discourse with Yosef barNaba
Chapter XI: Departure of Yosef barNaba
Chapter XII: Clement’s Arrival at Caesarea, and Introduction to Kefa
Chapter XIII: His Cordial Reception by Kefa
Chapter XIV: His Account of Himself to Ya’akov
Chapter XV: Kefa’s First Instruction: Causes of Ignorance
Chapter XVI: Instruction Continued: the Navi ̒Emet Y’shua
Chapter XVII: Kefa Requests Him to Be His Azari
Chapter XVIII: His Profiting by Kefa’s Instruction
Chapter XIX: Kefa’s Satisfaction
Chapter XX: Postponement of Discussion with Shimon HaMag
Chapter XXI: Advantage of the Delay
Chapter XXII: Repetition of Instructions
Chapter XXIII: Repetition Continued
Chapter XXIV: Repetition Continued
Chapter XXV: Repetition Continued
Chapter XXVI: Friendship of YHWH; How Secured
Chapter XXVII: Account of the Creation
Chapter XXVIII: Account of the Creation Continued
Chapter XXIX: The Nephilim: the Flood
Chapter XXX: Noach’s Sons
Chapter XXXI: World after the Flood
Chapter XXXII: Avraham
Chapter XXXIII: Avraham: His Posterity
Chapter XXXIV: The Yisraelim in Mitsrayim
Chapter XXXV: The Exodus
Chapter XXXVI: Allowance of Zebah for a Time
Chapter XXXVII: TheSet-apart Place
Chapter XXXVIII: Sins of the Yisraelim
Chapter XXXIX: Mikvah Instituted in Place of Zebahim
Chapter XL: Advent of Y’shua
Chapter XLI: Rejection of Y’shua
Chapter XLII: Call of the Goyim
Chapter XLIII: Success of the Besorah
Chapter XLIV: Challenge by Kayafa
Chapter XLV: Y’shua: Why Called the Moshiach
Chapter XLVI: Anointing
Chapter XLVII: Adamah Anointed a Navi
Chapter XLVIII: Y’shua, a Priest
Chapter XLIX: Two Comings of Moshiach
Chapter L: His Rejection by the Yahudaïm
Chapter LI: The Only Savior
Chapter LII: The Kadoshim before Moshiach’s Coming
Chapter LIII: Animosity of the Yahudaïm
Chapter LIV: Yahudai Sects
Chapter LV: Public Discussion
Chapter LVI: Zaddikim Refuted
Chapter LVII: Shomronim Refuted
Chapter LVIII: Sophrim Refuted
Chapter LIX: Prushim Refuted
Chapter LX: Talmidim of Yochanan Refuted
Chapter LXI: Kayafa Answered
Chapter LXII: Foolishness of Preaching
Chapter LXIII: Appeal to the Yahudaïm
Chapter LXIV: Temple to Be Destroyed
Chapter LXV: Tumult Stilled by Gamali-El
Chapter LXVI: Discussion Resumed
Chapter LXVII: Speech of Gamali-El
Chapter LXVIII: The Rule of Faith
Chapter LXIX: Two Comings of Moshiach
Chapter LXX: Tumult Raised by Shaul
Chapter LXXI: Flight to Yericho
Chapter LXXII: Kefa Sent to Caesarea
Chapter LXXIII: Welcomed by Zacchai
Chapter LXXIV: Shimon HaMag Challenges Kefa
Book II, page 56
Chapter I: Power of Habit
Chapter II: Curtailment of Sleep
Chapter III: Need of Caution
Chapter IV: Prudence in Dealing with Opponents
Chapter V: Shimon HaMag, a Formidable Antagonist
Chapter VI: Shimon HaMag: His Immorality
Chapter VII: Shimon HaMag: His History
Chapter VIII: Shimon HaMag: His History
Chapter IX: Shimon HaMag: His Profession
Chapter X: Shimon HaMag: His Deception
Chapter XI: Shimon HaMag, at the Head of the Sect of Dositheus
Chapter XII: Shimon HaMag and Luna
Chapter XIII: Shimon HaMag: Secret of His Magic
Chapter XIV: Shimon HaMag Professes to Be Elohim
Chapter XV: Shimon HaMag, Professed to Have Made a Boy of Air
Chapter XVI: Shimon HaMag: Hopelessness of His Case
Chapter XVII: Men Enemies to Elohim
Chapter XVIII: Responsibility of Men
Chapter XIX: Disputation Begun
Chapter XX: The Malkuth of YHWH and His Righteousness
Chapter XXI: Righteousness the Way to the Kingdom
Chapter XXII: Righteousness; What It Is
Chapter XXIII: Shimon Refuses Shalom
Chapter XXIV: Kefa’s Explanation
Chapter XXV: Principles on Conducting the Discussion
Chapter XXVI: Shimon’s Interruption
Chapter XXVII: Questions and Answers
Chapter XXVIII: Consistency of Moshiach’s Teaching
Chapter XXIX: Shalom and Strife
Chapter XXX: Shalom to the Sons of Shalom
Chapter XXXI: Shalom and War
Chapter XXXII: Shimon’s Challenge
Chapter XXXIII: Authority
Chapter XXXIV: Order of Proof
Chapter XXXV: How Error Cannot Stand with Truth
Chapter XXXVI: Altercation
Chapter XXXVII: Shimon’s Subtlety
Chapter XXXVIII: Shimon’s Creed
Chapter XXXIX: Argument for Polytheism
Chapter XL: Kefa’s Answer
Chapter XLI: The Answer, Continued
Chapter XLII: Guardian Malachim
Chapter XLIII: No Elohim but YHWH
Chapter XLIV: The Serpent, the Author of Polytheism
Chapter XLV: Polytheism Inexcusable
Chapter XLVI: Moshiach Acknowledged the Eloha of the Yahudaïm
Chapter XLVII: Shimon’s Complaint
Chapter XLVIII: Kefa’s Answer
Chapter XLIX: The Supreme Light
Chapter L: Shimon’s Presumption
Chapter LI: The Sixth Sense
Chapter LII: An Absurd Conclusion
Chapter LIII: Shimon’s Blasphemy
Chapter LIV: How Shimon Learned What Torah Does Not Teach
Chapter LV: Shimon’s Objections Turned Against Himself
Chapter LVI: No Elohim above the Creator
Chapter LVII: Shimon’s Inconsistency
Chapter LVIII: Shimon’s Elohim Unjust
Chapter LIX: The Creator Our Father,
Chapter LX: The Creator the Supreme Elohim
Chapter LXI: Imagination
Chapter LXII: Kefa’s Experience of Imagination
Chapter LXIII: Kefa’s Reverie
Chapter LXIV: Adamyah’s Rebuke
Chapter LXV: Fallacy of Imagination
Chapter LXVI: Existence and Conception
Chapter LXVII: The Torah Teaches of Immensity
Chapter LXVIII: The Visible and the Invisible Shamayim
Chapter LXIX: Faith and Reason
Chapter LXX: Adjournment
Chapter LXXI: Separation from the Unclean
Chapter LXXII: The Remedy
Book III, page 90
Chapter I: Pearls before Swine
Chapter XII: Second Day’s Discussion
Chapter XIII: Shimon a Seducer
Chapter XIV: Shimon Claims the Fulfillment of Kefa’s Promise
Chapter XV: Shimon’s Arrogance
Chapter XVI: Existence of Evil
Chapter XVII: Not Admitted by All
Chapter XVIII: Manner of Conducting the Discussion
Chapter XIX: Desire of Instruction
Chapter XX: Common Principles
Chapter XXI: Freedom of the Will
Chapter XXII: Responsibility
Chapter XXIII: Origin of Evil
Chapter XXIV: YHWH the Author of Good, Not of Evil
Chapter XXV: “Who has Resisted His Will?”
Chapter XXVI: No Goodness without Liberty
Chapter XXVII: The Visible Sky: Why Made
Chapter XXVIII: Why to Be Dissolved
Chapter XXIX: Corruptible Things Made by the Incorruptible
Chapter XXX: How the Pure in Heart See YHWH
Chapter XXXI: Diligence in Study
Chapter XXXII: Kefa’s Private Instruction
Chapter XXXIII: Learners and Frivolous Objectors
Chapter XXXIV: Against Order is Against Reason
Chapter XXXV: Learning before Teaching
Chapter XXXVI: Self: Evidence of the Truth,
Chapter XXXVII: YHWH Righteous as Well as Good
Chapter XXXVIII: YHWH’s Justice Shown at the Day of Judgment
Chapter XXXIX: Immortality of the Spirit
Chapter XL: Proved by the Success of the Immoral in This Life
Chapter XLI: Complaints of Shimon
Chapter XLII: “Full of All Subtlety and All Mischief”
Chapter XLIII: Shimon’s Subterfuges
Chapter XLIV: Sight or Hearing?
Chapter XLV: The Fatal Thrust
Chapter XLVI: Shimon’s Rage
Chapter XLVII: Shimon’s Vaunt
Chapter XLVIII: Attempts to Create a Disturbance
Chapter XLIX: Shimon’s Retreat
Chapter L: Kefa’s Benediction
Chapter LI: Kefa’s Accessibility
Chapter LII: False Signs and Miracles
Chapter LIII: Self-Love the Foundation of Goodness