good God; yea, even with those who hate and persecute them: for they
know that ignorance is the cause of their sin. (Rec.6, 5:2–3)Although any comparison of this passage with Hegel is anachronistic,
one detects a certain dialectic: the one who has new awareness
separates himself from earlier lords; the separation nevertheless ori-
ginates with the lords who are responsible for the struggle; the new
awareness desires to be shared with all, as it is a struggle against
ignorance. Separation leads to truth and liberation; it is truthful
heteronomy with the absolute.
The knowledge received in this manner moves the person to the
works of mercy and love; the agnitioentails a strong personal
involvement:
he be exercised in the learning of the truth (agnitione veritatis), and in
works of mercy, that he may bring forth fruits worthy of repentance;
and that he do not suppose that the proof of conversion is shown by
length of time, but by strength of devotion and of purpose...For He
approves if any one, on hearing the preaching of the truth (agnita
veritatis praedicatione), does not delay, nor spend time in negligence,
but immediately, and if I may say so, in the same moment, abhorring
the past, begins to desire things to come, and burns with love of the
heavenly kingdom. (Rec.10, 44:2–3)When the mind is illuminated through the knowledge of truth, it
retains its capacity to oppose errors and control lust:
our mind is subject to errors...But the mind has it in its own nature to
oppose andfight against these, when the knowledge of truth shines
upon it, by which knowledge is imparted fear of the judgement to come,
which is afit governor of the mind, and which can recall it from the
precipices of lusts. (Rec.9, 31:2)In this manner, agnitioconcerns one’s self-recognition since it
enables the individual to know and control his own mind, detaching
it from harmful errors and desires. At the same time, the self-
recognition is heteronomous because the person is known to God
who approves the person’s new lifestyle.
In sum, we encounter two different concepts of recognition in the
Pseudo-ClementineRecognitions. The interpersonal concept, expressed
in Latin by bothrecognitioandagnitio, remains close to the Aristotelian
concept ofanagnorisis. The concept of‘recognizing the truth’builds on
the Pauline terminology ofepignosis aletheias/agnitio veritatis.Atthe
The Latin Traditions 51