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# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/Second Pseudo-Clement/Chapter 1

The Second Epistle of the Same Clement.
Chapter I.—He Describes the Circumspectness of His Intercourse with the Other Sex, and Tells How in His Journeys He Acts at Places Where There are Brethren Only.
I would, moreover, have you know, my brethren, of what sort is our conduct in Christ, as well as that of all our brethren, in the various places in which we are. And if so be that you approve it, do ye also conduct yourselves in like manner in the Lord. Now we, if God help us, conduct ourselves thus: with maidens we do not dwell, nor have we anything in common with them; with maidens we do not eat, nor drink; and, where a maiden sleeps, we do not sleep; neither do women wash our feet, nor anoint us; and on no account do we sleep where a maiden sleeps who is unmarried or has taken the vow: even though she be in some other place if she be alone, we do not pass the night there. Moreover, if it chance that the time for rest overtake us in a place, whether in the country, or in a village, or in a town, or in a hamlet, or wheresoever we happen to be, and there are found brethren in that place, we turn in to one who is a brother, and call together there all the brethren, and speak to them words of encouragement and exhortation. And those among us who are gifted in speaking will speak such words as are earnest, and serious, and chaste, in the fear of God, and exhort them to please God in everything, and abound and go forward in good works, and “be free from anxious care in everything,” as is fit and right for the people of God.

## Footnotes

* ↑ Lit. “or is a daughter of the covenant.”
* ↑ Beelen’s rendering, “we do not even pass the night,” seems not to be favoured either by the arrangement or the context.
* ↑ Lit “dwelling-place.”
* ↑ Or “consolation.” So παράκλησις in the N.T. has both senses.
* ↑ Lit. “without.”
* ↑ Phil. iv. 6.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/Second Pseudo-Clement/Chapter 10

Chapter X.—David’s Sin, So Admonitory to Us Weak Men.
Does not the case of David instruct thee, whom God “found a man after His heart,” one faithful, faultless, pious, true? This same man saw the beauty of a woman—I mean of Bathsheba—when he saw her as she was cleansing herself and washing unclothed. This woman the holy man saw, and was thoroughly captivated with desire by the sight of her. See, then, what evils he committed because of a woman, and how this righteous man sinned, and gave command that the husband of this woman should be killed in battle. Ye have seen what wicked schemes he laid and executed, and how, because of his passion for a woman, he perpetrated a murder—he, David, who was called “the anointed of the Lord.” Be admonished, O man: for, if such men as these have been brought to ruin through women, what is thy righteousness, or what art thou among the holy, that thou consortest with women and with maidens day and night, with much silliness, without fear of God? Not thus, my brethren, not thus let us conduct ourselves; but let us be mindful of that word which is spoken concerning a woman: “Her hands lay snares, and her heart spreadeth nets; but the just shall escape from her, whilst the wicked falleth into her hands.” Therefore let us, who are consecrated, be careful not to live in the same house with females who have taken the vow.  For such conduct as this is not becoming nor right for the servants of God.

## Footnotes

* ↑ 1 Sam. xvi. 13; Ps. lxxxix. 20, seqq.; Acts xiii. 22.
* ↑ Lit. “verily.”
* ↑ “By the pleasure derived from the sight of her.”—Beelen.
* ↑ Ps. xviii. 50; 2 Sam. xix. 21.
* ↑ Eccl. vii. 26.
* ↑ Lit. “holy.”
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/First Pseudo-Clement/Chapter 5

Chapter V.—The Irksomeness and the Enemies of Virginity.
Thou desirest, then, to be a virgin? Knowest thou what hardship and irksomeness there is in true virginity—that which stands constantly at all seasons before God, and does not withdraw from His service, and “is anxious how it may please its Lord with a holy body, and with its spirit?” Knowest thou what great glory pertains to virginity, and is it for this that thou dost set thyself to practise it? Dost thou really know and understand what it is thou art eager to do? Art thou acquainted with the noble task of holy virginity? Dost thou know how, like a man, to enter “lawfully” upon this contest and “strive,” that, in the might of the Holy Spirit, thou choosest this for thyself, that thou mayest be crowned with a crown of light, and that they may lead thee about in triumph through “the Jerusalem above”? If so be, then, that thou longest for all these things, conquer the body; conquer the appetites of the flesh; conquer the world in the Spirit of God; conquer these vain things of time, which pass away and grow old, and decay, and come to an end; conquer the dragon; conquer the lion; conquer the serpent; conquer Satan;—through Jesus Christ, who doth strengthen thee by the hearing of His words and the divine Eucharist. “Take up thy cross and follow” Him who makes thee clean, Jesus Christ thy Lord. Strive to run straight forward and boldly, not with fear, but with courage, relying on the promise of thy Lord, that thou shalt obtain the victor-crown of thy “calling on high” through Jesus Christ. For whosoever walks perfect in faith, and not fearing, doth in very deed receive the crown of virginity, which is great in its toil and great in its reward. Dost thou understand and know how honourable a thing is sanctity? Dost thou understand how great and exalted and excellent is the glory of virginity?

## Footnotes

* ↑ 1 Cor. vii. 34.
* ↑ Lit. “descend to.”
* ↑ 2 Tim. ii. 5.
* ↑ The words, “in the might of the Holy Spirit,” appear to obscure the sense.—Beelen.
* ↑ Gal. iv. 26.
* ↑ Rev. xii. 7.
* ↑ 1 Pet. v. 8.
* ↑ 2 Cor. xi. 3.
* ↑ Lit. “the Eucharist of the Godhead.” This is an evidence of later date than the sub-apostolic age.—R.]
* ↑ Matt. xvi. 24.
* ↑ Lit. “crown of victory.”
* ↑ Phil. iii. 14.
* ↑ i.e. continency. [The use of the terms “sanctity,” “holy,” etc., in the limited sense of “continency,” “chaste,” etc., is strong evidence of the later origin.—R]
* ↑ The last two sentences properly belong to chap. vi.
# An Etymological Dictionary of the German Language/züchtig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/züchtig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ züchtig, adj., ‘modest, bashful, discreet,’ from MidHG. zühtec, OHG. zuhtîg, ‘well bred, polite; punitive; pregnant.’ —
# An Etymological Dictionary of the German Language/Ähren

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ähren | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ähren, m., ‘vestibule’ (dial.), from MidHG. ęrn, m., ‘floor, threshing-floor,’ also ‘ground, bottom,’ OHG. ęrin, m. (Goth. *arins), to which OIc. arenn, m., ‘hearth,’ corresponds. Further, OHG. ëro, OIc. jǫrve, ‘earth,’ as well as Lat. area, ‘courtyard, threshing-floor,’ Lat. arvum, ‘plain, cornfield,’ and Gr. ἔραζε, ‘to the ground,’ may be cognate.
# An Etymological Dictionary of the German Language/züchtigen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/züchtigen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ züchtigen, vb., ‘to chastise, correct, punish,’ from MidHG. zühtegen, ‘to punish.’
# An Etymological Dictionary of the German Language/zünden

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/zünden | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ zünden, vb., ‘to take fire, set on fire, kindle,’ from MidHG. zünden, ‘to set on fire,’ OHG. zunten (from zuntjan), wk. vb., ‘to kindle’; also in MidHG. zunden, ‘to burn, give light,’ OHG. zundên, ‘to be aflame, glow.’ Comp. Goth. tundnan, ‘to be kindled,’ tandjan, wk. vb., ‘to set on fire,’ AS. tyndan, MidE. tenden, E. (dial.) teend, tind, ‘to kindle,’ OIc. tendra, Swed. tända, Dan. tœnde. MidHG. zinden, str. vb., ‘to burn, glow,’ implies a Goth. str. vb. *tindan; to this is allied OHG. zinsilo, m., zinsilôd, ‘fomes,’ zinsera, f. ‘censer’ (not from Lat. incensorium), and zinsilôn, ‘machinari.’ With Goth. tandjan, ‘to set on fire,’ are connected OHG. zantaro, MidHG. zander, ‘glowing coal,’ OIc. tandre, ‘fire.’ The Teut. root tand (Aryan dnt?, dndh?), ‘to burn,’ has no undoubted cognates in the non-Teut. languages. — Derivative Zunder, Zundel, m., ‘tinder, touchwood, fuse,’ from the equiv. MidHG. zunder, m. and n., OHG. zuntara, zuntra, f. Comp. LG. tunder, Du. tonder, AS. tynder, E. tinder, OIc. tundr, Swed. tunder, Dan. tender. Forms with l also occur; comp. OHG. zuntil, MidHG. zundel, zündel, m., ‘lighter, tinder’ (ModHG. proper name Zündel), Du. tondel. From Teut. is borrowed OFr. tondre, ‘tinder.’
# An Etymological Dictionary of the German Language/Öde

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Öde | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Öde, f., ‘waste, solitude, wilderness,’ from MidHG. œde, OHG. ôdî, f., ‘desert.’ Comp. the Goth. derivative auþida, ‘desert.’
# An Etymological Dictionary of the German Language/Öhr

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Öhr | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Öhr, n., ‘eye’ (of a needle), from MidHG. œre, œr, n., ‘ear-like opening, eye (of a needle), hole in a handle, handle,’ so too late OHG. ôri, n.; a derivative of OHG. ôra, ‘ear’; comp. further Öse. Moreover, Gr. οὖς, E. ear, and Du. oor also signify ‘handle.’
# An Etymological Dictionary of the German Language/zürnen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/zürnen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ zürnen, vb.. ‘to be angry,’ from MidHG. zürnen, OHG. zurnen; denominative from Zorn.
# An Etymological Dictionary of the German Language/züsseln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/züsseln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ züsseln, vb., ‘to pluck’; probably a derivative of zausen, MidHG. zûsen.
# An Etymological Dictionary of the German Language/Ähre

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ähre | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ähre, f., ‘ear’ (of corn), from the plur. of MidHG. eher, OHG. ehir, ahir, n., ‘ear’ (of corn); corresponds to Du. aar, AS. eár (from *eahor), E. ear. As the derivative r stands for an older s, Goth. ahs, n. (gen. ahsis) and OIc. ax (also Sw. and Dan.), ‘ear' (of corn), are identical with it; so, too, OHG. ah, ‘ear’ (of corn). Comp. besides OHG. ahii, ModHG. Achel, ‘prickle, spike’ (of corn), (with regard to the ch, comp. Bav. Echer, ‘ear of corn,’ AS. and Northumb. œhher), AS. egle, ‘spikes' (of corn), E. ails, eils ‘beard of wheat or barley,’ LG. (in Brockes) Eide, ‘spike’ (of corn), Goth. *agiþ? Comp. also Ahne. The Teut. root ah, which consequently, specially means ‘spike, ear' (of corn), agrees with Lat. acus (gen. aceris), n., ‘corn-prickle.’ It may be said generally that a root ah, with the primary meaning ‘pointed,’ is very widely developed in the Aryan group; comp. Gr. ἄκανος, ‘a kind of thistle,’ ἄκαινα, ‘goad,’ ἄκων, ‘javelin,’ ἄκρος, ‘at the point,’ Lat. acus, aculeus, acies (see Ecke).
# An Etymological Dictionary of the German Language/Ätte

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ätte | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ätte, Ätti, m., ‘father,’ dialectic, from MidHG. atte, OHG. atto, ‘father.’ The mutation of the ModHG. is diminutive, as is shown by the final i of the Swiss ätti. Allied to Goth. atta, ‘father’ (whence Attila, MidHG. Etzel, lit. ‘little, dear father’), perhaps also to OIr. aite, ‘foster-father’ (from attios), OSlov. otĭcĭ, ‘father.’
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 12

Chapter XII.—Doctrine of the True Prophet.
“Hence, O beloved Clement, if you would know the things pertaining to God, you have to learn them from Him alone, because He alone knows the truth. For if any one else knows anything, he has received it from Him or from His disciples. And this is His doctrine and true proclamation, that there is one God, whose work the world is; who being altogether righteous, shall certainly at some time render to every one according to his deeds.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily I/Chapter 8

Chapter VIII.—Departure from Rome.
While I spoke thus concerning others, I also lectured myself, saying, Why do I blame others, being myself guilty of the very same crime of heedlessness? But I shall hasten into Judæa, having first arranged my affairs. And when I had thus made up my mind, there occurred a long time of delay, my worldly affairs being difficult to arrange. Therefore, meditating further on the nature of life, that by involving men in hope it lays snares for those who are making haste, yea, and how much time I had been robbed of while tossed by hopes, and that we men die while thus occupied, I left all my affairs as they were, and sped to Portus; and coming to the harbour, and being taken on board a ship, I was borne by adverse winds to Alexandria instead of Judæa; and being detained there by stress of weather, I consorted with the philosophers, and told them about the rumour and the sayings of him who had appeared in Rome. And they answered that indeed they knew nothing of him who had appeared in Rome; but concerning Him who was born in Judæa, and who was said by the report to be the Son of God, they had heard from many who had come from thence, and had learned respecting all the wonderful things that He did with a word.

## Footnotes

* ↑ [The narrative here varies from that of the Recognitions; comp. book i. chaps. 7–11.—R.]
* ↑ For ἐκπλοκῶν Wieseler proposes ἐκκλέπτων, “that deceiving by hopes it lays snares,” etc.
* ↑ Portus, the port of Rome. One ms. reads πόντον, “the sea.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 1

Homily II.
Chapter I.—Peter’s Attendants.
Therefore the next day, I Clement, awaking from sleep before dawn, and learning that Peter was astir, and was conversing with his attendants concerning the worship of God (there were sixteen of them, and I have thought good to set forth their names, as I subsequently learned them, that you may also know who they were. The first of them was Zacchæus, who was once a publican, and Sophonias his brother; Joseph and his foster-brother Michaias; also Thomas and Eliezer the twins; also Æneas and Lazarus the priests; besides also Elisæus, and Benjamin the son of Saphrus; as also Rubilus and Zacharias the builders; and Ananias and Haggæus the Jamminians; and Nicetas and Aquila the friends),—accordingly I went in and saluted him, and at his request sat down.

## Footnotes

* ↑ [With but two exceptions, these names, or their equivalents, occur in Recognitions, iii. 68, where importance is attached to the number twelve. Comp. also Recognitions, ii. 1. A comparison of these lists favors the theory of a common documentary basis.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 11

Chapter XI.—Ignorance, Knowledge, Foreknowledge.
“Wherefore, before all things, we must test the Prophet with all judgment by means of the prophetic promise; and having ascertained Him to be the Prophet, we must undoubtingly follow the other words of His teaching; and having confidence concerning things hoped for, we must conduct ourselves according to the first judgment, knowing that He who tells us these things has not a nature to lie. Wherefore, if any of the things that are afterwards spoken by Him do not appear to us to be well spoken, we must know that it is not that it has been spoken amiss, but that it is that we have not conceived it aright. For ignorance does not judge knowledge, and so neither is knowledge competent truly to judge foreknowledge; but foreknowledge affords knowledge to the ignorant.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily I/Chapter 7

Chapter VII.—The Gospel in Rome.
And then in the same year, in the autumn season, a certain one, standing in a public place, cried and said, “Men of Rome, hearken. The Son of God is come in Judæa, proclaiming eternal life to all who will, if they shall live according to the counsel of the Father, who hath sent Him. Wherefore change your manner of life from the worse to the better, from things temporal to things eternal; for know ye that there is one God, who is in heaven, whose world ye unrighteously dwell in before His righteous eyes.  But if ye be changed, and live according to His counsel, then, being born into the other world, and becoming eternal, ye shall enjoy His unspeakable good things. But if ye be unbelieving, your souls, after the dissolution of the body, shall be thrown into the place of fire, where, being punished eternally, they shall repent of their unprofitable deeds. For every one, the term of repentance is the present life.” I therefore, when I heard these things, was grieved, because no one among so great multitudes, hearing such an announcement, said: I shall go into Judæa, that I may know if this man who tells us these things speaks the truth, that the Son of God has come into Judæa, for the sake of a good and eternal hope, revealing the will of the Father who sent Him. For it is no small matter which they say that He preaches: for He asserts that the souls of some, being themselves immortal, shall enjoy eternal good things; and that those of others, being thrown into unquenchable fire, shall be punished for ever.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 13

Chapter XIII.—Future Rewards and Punishments.
“For there is every necessity, that he who says that God is by His nature righteous, should believe also that the souls of men are immortal: for where would be His justice, when some, having lived piously, have been evil-treated, and sometimes violently cut off, while others who have been wholly impious, and have indulged in luxurious living, have died the common death of men?  Since therefore, without all contradiction, God who is good is also just, He shall not otherwise be known to be just, unless the soul after its separation from the body be immortal, so that the wicked man, being in hell, as having here received his good things, may there be punished for his sins; and the good man, who has been punished here for his sins, may then, as in the bosom of the righteous, be constituted an heir of good things.  Since therefore God is righteous, it is fully evident to us that there is a judgment, and that souls are immortal.

## Footnotes

* ↑ Lit. Hades.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 14

Chapter XIV.—Righteousness and Unrighteousness.
“But if any one, according to the opinion of this Simon the Samaritan, will not admit that God is just, to whom then can any one ascribe justice, or the possibility of it? For if the Root of all have it not, there is every necessity to think that it must be impossible to find it in human nature, which, is, as it were, the fruit. And if it is to be found in man, how much more in God! But if righteousness can be found nowhere, neither in God nor in man, then neither can unrighteousness. But there is such a thing as righteousness, for unrighteousness takes its name from the existence of righteousness; for it is called unrighteousness, when righteousness is compared with it, and is found to be opposite to it.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily I/Chapter 9

Chapter IX.—Preaching of Barnabas.
And when I said that I wished I could meet with some one of those who had seen Him, they immediately brought me to one, saying, “There is one here who not only is acquainted with Him, but is also of that country, a Hebrew, by name Barnabas, who says that he himself is one of His disciples; and hereabouts he resides, and readily announces to those who will the terms of His promise.” Then I went with them; and when I came, I stood listening to his words with the crowd that stood round him; and I perceived that he was speaking the truth not with dialectic art, but was setting forth simply and without preparation what he had heard and seen the manifested Son of God do and say. And even from the crowd who stood around him he produced many witnesses of the miracles and discourses which he narrated.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
* Chapter 41
* Chapter 42
* Chapter 43
* Chapter 44
* Chapter 45
* Chapter 46
* Chapter 47
* Chapter 48
* Chapter 49
* Chapter 50
* Chapter 51
* Chapter 52
* Chapter 53
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 10

Chapter X.—Test of the Prophet.
“If he is a Prophet, and is able to know how the world was made, and the things that are in it, and the things that shall be to the end, if He has foretold us anything, and we have ascertained that it has been perfectly accomplished, we easily believe that the things shall be which He says are to be, from the things that have been already; we believe Him, I say, as not only knowing, but foreknowing. To whom then, however limited an understanding he may have, does it not appear, that it behoves us, with respect to the things that are pleasing to God, to believe beyond all others Him who beyond all men knows, even though He has not learned? Wherefore, if any one should be unwilling to concede the power of knowing the truth to such an one—I mean to Him who has foreknowledge through the divinity of the Spirit that is in Him—conceding the power of knowing to any one else, is he not void of understanding, in conceding to him who is no prophet, that power of knowing which he would not concede to the Prophet?