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# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter XI

11. What say you, O fathers of new religions, and powers? Do you cry out, and complain that these gods are dishonoured by us, and neglected with profane contempt, viz., Lateranus, the genius of hearths; Limentinus, who presides over thresholds; Pertunda, Perfica, Noduterensis: and do you say that things have sunk into ruin, and that the world itself has changed its laws and constitution, because we do not bow humbly in supplication to Mutunus and Tutunus? But now look and see, lest while you imagine such monstrous things, and form such conceptions, you may have offended the gods who most assuredly exist, if only there are any who are worthy to bear and hold that most exalted title; and it be for no other reason that those evils, of which you speak, rage, and increase by accessions every day. Why, then, some one of you will perhaps say, do you maintain that it is not true that these gods exist? And, when invoked by the diviners, do they obey the call, and come when summoned by their own names, and give answers which may be relied on, to those who consult them? We can show that what is said is false, either because in the whole matter there is the greatest room for distrust, or because we, every day, see many of their predictions either prove untrue or wrested with baffled expectation to suit the opposite issues.

## Footnotes

* ↑ i.e., deities. So LB. and Orelli, reading quid potestatum?—“what, O fathers of powers.” The ms. gives qui—“what say you, O fathers of new religions, who cry out, and complain that gods of powers are indecently dishonoured by us, and neglected with impious contempt,” etc. Heraldus emends thus: “…fathers of great religions and powers? Do you, then, cry out,” etc. “Fathers,” i.e., those who discovered, and introduced, unknown deities and forms of worship.
* ↑ The ms. reads pertus quæ- (marked as spurious) dam; and, according to Hild., naeniam is written over the latter word.
* ↑ So the ms. Cf. ch. 7 [note 10, p. 478, supra].
* ↑ The ms. is here very corrupt and imperfect,—supplices hoc est uno procumbimus atque est utuno (Orelli omits ut-), emended by Gelenius, with most edd., supp. Mut-uno proc. atque Tutuno, as above; Elm. and LB. merely insert humi—“on the ground,” after supp. [See p. 478, note 6, supra.]
* ↑ Meursius is of opinion that some words have slipped out of the text here, and that some arguments had been introduced about augury and divination.
* ↑ Contendis, not found in the ms.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter XVII

17. We may say the very same things of the Mercuries, the Suns,—indeed of all the others whose numbers you increase and multiply. But it is sufficient to know from one case that the same principle applies to the rest; and, lest our prolixity should chance to weary our audience, we shall cease to deal with individuals, lest, while we accuse you of excess, we also should ourselves be exposed to the charge of excessive loquacity. What do you say, you who, by the fear of bodily tortures, urge us to worship the gods, and constrain us to undertake the service of your deities? We can be easily won, if only something befitting the conception of so great a race be shown to us. Show us Mercury, but only one; give us Bacchus, but only one; one Venus, and in like manner one Diana. For you will never make us believe that there are four Apollos, or three Jupiters, not even if you were to call Jove himself as witness, or make the Pythian god your authority.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Elucidation

Elucidation.
The conduct of Father Abraham, although not approved of by Inspiration, but simply recorded (Gen. xxvi. 7), gave early Christians an opinion that the wicked may be justly foiled, by equivocation and deception, for the preservation of innocence or the life of the innocent. In such case the person deceived, they might argue, is not injured, but benefited (Gen. xxvi. 10), being saved from committing violence and murder. The Corinthian maiden was accustomed to be veiled (as Tertullian intimates), and was taught alike to cherish her own purity and to have no share in affording occasion of sin to others. See vol. iv. pp. 32, 33. Let us call this narrative “The Story of Corinthia and Magistrianus.”
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Fragments from Other Writings of Hippolytus/From the same

II.
From the same.
And again the same (authority), in the first book of his treatise on the Holy Supper, speaks thus:—
Now that neither in the first nor in the last there was anything false is evident; for he who said of old, “I will not any more eat the passover,” probably partook of supper before the passover. But the passover He did not eat, but He suffered; for it was not the time for Him to eat.

## Footnotes

* ↑ Luke xxii. 16.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Fragments from Other Writings of Hippolytus/Section I

Fragments from Other Writings of Hippolytus.
I.
Now Hippolytus, a martyr for piety, who was bishop of the place called Portus, near Rome, in his book Against all Heresies, wrote in these terms:—
I perceive, then, that the matter is one of contention. For he speaks thus: Christ kept the supper, then, on that day, and then suffered; whence it is needful that I, too, should keep it in the same manner as the Lord did. But he has fallen into error by not perceiving that at the time when Christ suffered He did not eat the passover of the law. For He was the passover that had been of old proclaimed, and that was fulfilled on that determinate day.

## Footnotes

* ↑ Preserved by the author of the Chronicon Paschale, ex ed. Cangii, p. 6.
* ↑ i.e., the opponent of Hippolytus, one of the forerunners of the Quartodecimans.
* ↑ [For pro & con see Speaker’s Com., note to Matt. xxvi.]
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Fragments of Discourses or Homilies
## Contents

* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
* Part 10
* Part 11
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Fragments of Discourses or Homilies/Part 1

Fragments of Discourses or Homilies.
I.
From the Discourse of Hippolytus, Bishop of Rome, on the Resurrection and Incorruption.
Men, he says, “in the resurrection will be like the angels of God,” to wit, in incorruption, and immortality, and incapacity of loss. For the incorruptible nature is not the subject of generation; it grows not, sleeps not, hungers not, thirsts not, is not wearied, suffers not, dies not, is not pierced by nails and spear, sweats not, drops not with blood. Of such kind are the natures of the angels and of souls released from the body. For both these are of another kind, and different from these creatures of our world, which are visible and perishing.

## Footnotes

* ↑ From a Discourse on the Resurrection, in Anastasius Sinaita, Hodegus, p. 350. This treatise is mentioned in the list of his works given on the statue, and also by Jerome, Sophronius, Nicephorus, Honorius, etc.
* ↑ Matt. xxii. 30.
* ↑ ἀρευσίᾳ.
* ↑ γεννᾶται.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Fragments from Other Writings of Hippolytus/Hippolytus, Bishop and Martyr, in a letter to a certain queen

III.
Hippolytus, Bishop and Martyr, in a letter to a certain queen.
1. He calls Him, then, “the first-fruits of them that sleep,” as the “first-begotten of the dead.” For He, having risen, and being desirous to show that that same (body) had been raised which had also died, when His disciples were in doubt, called Thomas to Him, and said, “Reach hither; handle me, and see:  for a spirit hath not bone and flesh, as ye see me have.”
2. In calling Him the first-fruits, he testified to that which we have said, viz., that the Saviour, taking to Himself the flesh out of the same lump, raised this same flesh, and made it the first-fruits of the flesh of the righteous, in order that all we who have believed in the hope of the Risen One may have the resurrection in expectation.

## Footnotes

* ↑ From a Letter of Hippolytus to a certain queen. In Theodoret’s Dial. II., bearing the title “Unmixed” (ἀσύγχυτος), and Dial. III., entitled “Impassible” (ἀπαθης) [pp. 238–239 supra].
* ↑ On the question as to who this queen was, see Stephen le Moyne, in notes to the Varia Sacra, pp. 1103, 1112. In the marble monument mention is made of a letter of Hippolytus to Severina.  [Bunsen decides that she was only a princess, a daughter of Alexander Severus. See his Hippolytus, i. p. 276.]
* ↑ 1 Cor. xv. 20.
* ↑ Col. i. 18.
* ↑ John xx. 27; Luke xxiv. 39.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Fragments of Discourses or Homilies/Part 10

X.
Now a person might say that these men, and those who hold a different opinion, are yet near neighbours, being involved in like error. For those men, indeed, either profess that Christ came into our life a mere man, and deny the talent of His divinity, or else, acknowledging Him to be God, they deny, on the other hand, His humanity, and teach that His appearances to those who saw Him as man were illusory, inasmuch as He did not bear with Him true manhood, but was rather a kind of phantom manifestation. Of this class are, for example, Marcion and Valentinus, and the Gnostics, who sunder the Word from the flesh, and thus set aside the one talent, viz., the incarnation.

## Footnotes

* ↑ From an Oration on the Distribution of Talents. In Theodoret, Dial. II. p. 88.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Fragments from Other Writings of Hippolytus
## Contents

* Section I
* From the same
* Hippolytus, Bishop and Martyr, in a letter to a certain queen
* The story of a maiden of Corinth, and a certain Magistrianus
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Acknowledged Writings/A Metaphrase of the Book of Ecclesiastes/Chapter XI

Chapter XI.
Moreover, it is a righteous thing to give (to the needy) of thy bread, and of those things which are necessary for the support of man’s life. For though thou seemest forthwith to waste it upon some persons, as if thou didst cast thy bread upon the water, yet in the progress of time thy kindness shall be seen to be not unprofitable for thee. Also give liberally, and give a portion of thy means to many; for thou knowest not what the coming day doeth. The clouds, again, do not keep back their plenteous rains, but discharge their showers upon the earth. Nor does a tree stand for ever; but even though men may spare it, it shall be overturned by the wind at any rate. But many desire also to know beforehand what is to come from the heavens; and there have been those who, scrutinizing the clouds and waiting for the wind, have had nought to do with reaping and winnowing, putting their trust in vanity, and being all incapable of knowing aught of what may come from God in the future; just as men cannot tell what the woman with child shall bring forth. But sow thou in season, and thus reap thy fruits whenever the time for that comes on. For it is not manifest what shall be better than those among all natural things. Would, indeed, that all things turned out well! Truly, when a man considers with himself that the sun is good, and that this life is sweet, and that it is a pleasant thing to have many years wherein one can delight himself continually, and that death is a terror and an endless evil, and a thing that brings us to nought, he thinks that he ought to enjoy himself in all the present and apparent pleasures of life. And he gives this counsel also to the young, that they should use to the uttermost the season of their youth, by giving up their minds to all manner of pleasure, and indulge their passions, and do all that seemeth good in their own eyes, and look upon that which delighteth, and avert themselves from that which is not so. But to such a man I shall say this much: Senseless art thou, my friend, in that thou dost not look for the judgment that shall come from God upon all these things. And profligacy and licentiousness are evil, and the filthy wantonness of our bodies carries death in it. For folly attends on youth, and folly leads to destruction.

## Footnotes

* ↑ ὁποῖα αὐτῶν ἔσται ἀμείνω τῶν φυέντων, perhaps = "which" of those natural productions shall be the better.
* ↑ καταχρῆσθαι.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Acknowledged Writings/A Metaphrase of the Book of Ecclesiastes/Chapter VI

Chapter VI.
Moreover, I shall exhibit in discourse the ill-fortune that most of all prevails among men. While God may supply a man with all that is according to his mind, and deprive him of no object which may in any manner appeal to his desires, whether it be wealth, or honour, or any other of those things for which men distract themselves; yet the man, while thus prospered in all things, as though the only ill inflicted on him from heaven were just the inability to enjoy them, may but husband them for his fellow, and fall without profit either to himself or to his neighbours. This I reckon to be a strong proof and clear sign of surpassing evil. The man who has borne without blame the name of father of very many children, and spent a long life, and has not had his soul filled with good for so long time, and has had no experience of death meanwhile,—this man I should not envy either his numerous offspring or his length of days; nay, I should say that the untimely birth that falls from a woman’s womb is better than he. For as that came in with vanity, so it also departeth secretly in oblivion, without having tasted the ills of life or looked on the sun. And this is a lighter evil than for the wicked man not to know what is good, even though he measure his life by thousands of years. And the end of both is death. The fool is proved above all things by his finding no satisfaction in any lust. But the discreet man is not held captive by these passions. Yet, for the most part, righteousness of life leads a man to poverty. And the sight of curious eyes deranges many, inflaming their mind, and drawing them on to vain pursuits by the empty desire of show. Moreover, the things which are now are known already; and it becomes apparent that man is unable to contend with those that are above him. And, verily, inanities have their course among men, which only increase the folly of those who occupy themselves with them.

## Footnotes

* ↑ θάνατον πεῖραν οὐ λαβών, for which we must read probably θανάτου, etc.
* ↑ The text gives, ἤπερ τῷ πονηρῷ…ἀναμετρησαμένῳ ἀγαθοτητα μὴ ἐπιγνῳ, for which we may read either ἤπερ τῷ πονηρῷ…ἀναμετρησάμενος…ἐπιγνῷ, or better,…ἀναμετρησαμένῳ…ἐπιγνῶναι.
* ↑ ἐξίστηαι.
* ↑ τοῦ ὀφθῆναι.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VIII/Chapter 19

Chapter XIX.—The Law to the Giants or Demons.
“‘These things seem good to the all-seeing God, that you lord it over no man; that you trouble no one, unless any one of his own accord subject himself to you, worshipping you, and sacrificing and pouring libations, and partaking of your table, or accomplishing aught else that they ought not, or shedding blood, or tasting dead flesh, or filling themselves with that which is torn of beasts, or that which is cut, or that which is strangled, or aught else that is unclean. But those who betake themselves to my law, you not only shall not touch, but shall also do honour to, and shall flee from, their presence. For whatsoever shall please them, being just, respecting you, that you shall be constrained to suffer.  But if any of those who worship me go astray, either committing adultery, or practising magic, or living impurely, or doing any other of the things which are not well-pleasing to me, then they will have to suffer something at your hands or those of others, according to my order. But upon them, when they repent, I, judging of their repentance, whether it be worthy of pardon or not, shall give sentence. These things, therefore, ye ought to remember and to do, well knowing that not even your thoughts shall be able to be concealed from Him.’
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VIII/Chapter 2

Chapter II.—Peter’s Thoughtfulness.
But he, when he was at the very gate of his lodging, turned round, and promised to the multitudes that after the next day he would converse with them on the subject of religion. And when he had gone in, the forerunners assigned lodgings to those who had come with him. And the hosts and the entertainers did not fall short of the desire of those who sought hospitality. But Peter, knowing nothing of this, being asked by us to partake of food, said that he would not himself partake until those who had come with him were settled. And on our assuring him that this was already done, all having received them eagerly by reason of their affection towards him, so that those were grieved beyond measure who had no guests to entertain,—Peter hearing this, and being pleased with their eager philanthropy, blessed them and went out, and having bathed in the sea, partook of food with the forerunners; and then, the evening having come, he slept.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VIII/Chapter 21

Chapter XXI.—Temptation of Christ.
“For once the king of the present time came to our King of righteousness, using no violence, for this was not in his power, but inducing and persuading, because the being persuaded lies in the power of every one.  Approaching Him, therefore, as being king of things present, he said to the King of things future, ‘All the kingdoms of the present world are subject to me; also the gold and the silver and all the luxury of this world are under my power. Wherefore fall down and worship me, and I will give you all these things.’ And this he said, knowing that after He worshipped him he would have power also over Him, and thus would rob Him of the future glory and kingdom.  But He, knowing all things, not only did not worship him, but would not receive aught of the things that were offered by him. For He pledged Himself with those that are His, to the effect that it is not lawful henceforth even to touch the things that are given over to him. Therefore He answered and said, ‘Thou shalt fear the Lord thy God, and Him only shalt thou serve.’

## Footnotes

* ↑ [The conclusion of this Homily resembles Recognitions, iv. 34–37, but much of the matter of that book is contained in Homily IX.; see footnotes.—R.]
* ↑ Matt. iv.; Luke iv.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VIII/Chapter 22

Chapter XXII.—The Marriage Supper.
“However, the king of the impious, striving to bring over to his own counsel the King of the pious, and not being able, ceased his efforts, undertaking to persecute Him for the remainder of His life. But you, being ignorant of the fore-ordained law, are under his power through evil deeds.  Wherefore you are polluted in body and soul, and in the present life you are tyrannized over by sufferings and demons, but in that which is to come you shall have your souls to be punished. And this not you alone suffer through ignorance, but also some of our nation, who by evil deeds having been brought under the power of the prince of wickedness, like persons invited to a supper by a father celebrating the marriage of his son, have not obeyed. But instead of those who through preoccupation disobeyed, the Father celebrating the marriage of his Son, has ordered us, through the Prophet of the truth, to come into the partings of the ways, that is, to you, and to invest you with the clean wedding-garment, which is baptism, which is for the remission of the sins done by you, and to bring the good to the supper of God by repentance, although at the first they were left out of the banquet.

## Footnotes

* ↑ Matt. xxii.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VIII/Chapter 23

Chapter XXIII.—The Assembly Dismissed.
“If, therefore, ye wish to be the vesture of the Divine Spirit, hasten first to put off your base presumption, which is an unclean spirit and a foul garment. And this you cannot otherwise put off, than by being first baptized in good works. And thus being pure in body and in soul, you shall enjoy the future eternal kingdom. Therefore neither believe in idols, nor partake with them of the impure table, nor commit murder, nor adultery, nor hate those whom it is not right to hate, nor steal, nor set upon any evil deeds; since, being deprived of the hope of future blessings in the present life, you shall be subjected to evil demons and terrible sufferings, and in the world to come you shall be punished with eternal fire. Now, then, what has been said is enough for to-day. For the rest, those of you who are afflicted with ailments remain for healing; and of the others, you who please go in peace.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VIII/Chapter 24

Chapter XXIV.—The Sick Healed.
When he had thus spoken, all of them remained, some in order to be healed, and others to see those who obtained cures. But Peter, only laying his hands upon them, and praying, healed them; so that those who were straightway cured were exceeding glad, and those who looked on exceedingly wondered, and blessed God, and believed with a firm hope, and with those who had been healed departed to their own homes, having received a charge to meet early on the following day. And when they had gone, Peter remained there with his associates, and partook of food, and refreshed himself with sleep.

## Footnotes

* ↑ [Comp. Recognitions, iv. 7.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VIII/Chapter 17

Chapter XVII.—The Flood.
“But by the shedding of much blood, the pure air being defiled with impure vapour, and sickening those who breathed it, rendered them liable to diseases, so that thenceforth men died prematurely. But the earth being by these means greatly defiled, these first teemed with poison-darting and deadly creatures. All things, therefore, going from bad to worse, on account of these brutal demons, God wished to cast them away like an evil leaven, lest each generation from a wicked seed, being like to that before it, and equally impious, should empty the world to come of saved men. And for this purpose, having warned a certain righteous man, with his three sons, together with their wives and their children, to save themselves in an ark, He sent a deluge of water, that all being destroyed, the purified world might be handed over to him who was saved in the ark, in order to a second beginning of life. And thus it came to pass.

## Footnotes

* ↑ [Comp. Recognitions, v. 12.—R.]