OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Theopatra/Part 4

Chapter IV.—The Author Goes on with the Interpretation of the Same Passage.
If, then, the rivers of Babylon are the streams of voluptuousness, as wise men say, which confuse and disturb the soul, then the willows must be chastity, to which we may suspend and draw up the organs of lust which overbalance and weigh down the mind, so that they may not be borne down by the torrents of incontinence, and be drawn like worms to impurity and corruption. For God has bestowed upon us virginity as a most useful and a serviceable help towards incorruption, sending it as an ally to those who are contending for and longing after Zion, as the psalm shows, which is resplendent charity and the commandment respecting it, for Zion is interpreted “The commandment of the watchtower.” Now, let us here enumerate the points which follow. For why do the souls declare that they were asked by those who led them captive to sing the Lord’s song in a strange land? Surely because the Gospel teaches a holy and secret song, which sinners and adulterers sing to the Evil One. For they insult the commandments, accomplishing the will of the spirits of evil, and cast holy things to dogs, and pearls before swine, in the same manner as those of whom the prophet says with indignation, “They read the law without;” for the Jews were not to read the law going forth out of the gates of Jerusalem or out of their houses; and for this reason the prophet blames them strongly, and cries that they were liable to condemnation, because, while they were transgressing the commandments, and acting impiously towards God, they were pretentiously reading the law, as if, forsooth, they were piously observing its precepts; but they did not receive it in their souls, holding it firmly with faith, but rejected it, denying it by their works. And hence they sing the Lord’s song in a strange land, explaining the law by distorting and degrading it, expecting a sensual kingdom, and setting their hopes on this alien world, which the Word says will pass away, where those who carry them captive entice them with pleasures, lying in wait to deceive them.

## Footnotes

* ↑ In Hebrew the word means simply “a memorial.”
* ↑ Matt. vii. 6.
* ↑ i.e., To those without.
* ↑ Amos iv. 5 (LXX.). The E.V. is, “Offer a sacrifice of thanksgiving in the leaven.”
* ↑ 1 Pet. ii. 10.
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Thekla/Part 7

Chapter VII.—The Child of the Woman in the Apocalypse Not Christ, But the Faithful Who are Born in the Laver.
If any one, for there is no difficulty in speaking distinctly, should be vexed, and reply to what we have said: “But how, O virgins, can this explanation seem to you to be according to the mind of Scripture, when the Apocalypse plainly defines that the Church brings forth a male, while you teach that her labour-pains have their fulfilment in those who are washed in the laver?” We will answer, But, O faultfinder, not even to you will it be possible to show that Christ Himself is the one who is born. For long before the Apocalypse, the mystery of the Incarnation of the Word was fulfilled. And John speaks concerning things present and things to come. But Christ, long ago conceived, was not caught up to the throne of God when He was brought forth, from fear of the serpent injuring Him. But for this was He begotten, and Himself came down from the throne of the Father, that He should remain and subdue the dragon who made an assault upon the flesh. So that you also must confess that the Church labours and gives birth to those who are baptized. As the spirit says somewhere in Isaiah: “Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.” From whom did he flee? Surely from the dragon, that the spiritual Zion might bear a masculine people, who should come back from the passions and weakness of women to the unity of the Lord, and grow strong in manly virtue.

## Footnotes

* ↑ It is hardly necessary to observe, that amid many interpretations of the passage, this which Methodius condemns is probably the true one, as it is certainly the most natural.—Tr. [It is certainly worth observing, that Methodius has on his side a strong following among the ancients; the interpretation the translator favours having little support save among modern defenders of the late pontiff’s bull Ineffabilis. Elucidation II.]
* ↑ Isa. lxvi. 7, 8.
* ↑ In the LXX. “a male.”
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Theopatra/Part 1

Discourse IV.—Theopatra.
Chapter I.—The Necessity of Praising Virtue, for Those Who Have the Power.
If the art of speaking, O virgins, always went by the same ways, and passed along the same path, there would be no way to avoid wearying you for one who persisted in the arguments which had already been urged. But since there are of arguments myriads of currents and ways, God inspiring us “at sundry times and in divers manners,” who can have the choice of holding back or of being afraid? For he would not be free from blame to whom the gift has been given, if he failed to adorn that which is honourable with words of praise. Come then, we also, according to our gifts, will sing the brightest and most glorious star of Christ, which is chastity. For this way of the Spirit is very wide and large. Beginning, therefore, at the point from which we may say those things which are suitable and fitting to the subject before us, let us from thence consider it.

## Footnotes

* ↑ πολυμερῶς καὶ πολυτρόπως. Heb. i. 1.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 52

Chapter LII.—Sins of the Saints Denied.
Then Peter answered: “Assuredly, with good reason, I neither believe anything against God, nor against the just men recorded in the law, taking for granted that they are impious imaginations. For, as I am persuaded, neither was Adam a transgressor, who was fashioned by the hands of God; nor was Noah drunken, who was found righteous above all the world; nor did Abraham live with three wives at once, who, on account of his sobriety, was thought worthy of a numerous posterity; nor did Jacob associate with four—of whom two were sisters—who was the father of the twelve tribes, and who intimated the coming of the presence of our Master; nor was Moses a murderer, nor did he learn to judge from an idolatrous priest—he who set forth the law of God to all the world, and for his right judgment has been testified to as a faithful steward.

## Footnotes

* ↑ Gen. vii. 1.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 1

Homily III.
Chapter I.—The Morning of the Discussion.
Two days, therefore, having elapsed, and while the third was dawning, I Clement, and the rest of our companions, being roused about the second cock-crowing, in order to the discussion with Simon, found the lamp still alight, and Peter kneeling in prayer. Therefore, having finished his supplication, and turning round, and seeing us in readiness to hear, he said:—

## Footnotes

* ↑ [The first twenty-eight chapters of this homily have no exact parallel in the Recognitions; much of the matter is peculiar to this work.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III
## 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
* Chapter 54
* Chapter 55
* Chapter 56
* Chapter 57
* Chapter 58
* Chapter 59
* Chapter 60
* Chapter 61
* Chapter 62
* Chapter 63
* Chapter 64
* Chapter 65
* Chapter 66
* Chapter 67
* Chapter 68
* Chapter 69
* Chapter 70
* Chapter 71
* Chapter 72
* Chapter 73
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 10

Chapter X.—Simon’s Intention.
“Therefore Simon, who is going to discuss in public with us to-morrow, is bold against the monarchy of God, wishing to produce many statements from these Scriptures, to the effect that there are many gods, and a certain one who is not He who made this world, but who is superior to Him; and, at the same time, he is going to offer many scriptural proofs. But we also can easily show many passages from them that He who made the world alone is God, and that there is none other besides Him. But if any one shall wish to speak otherwise, he also shall be able to produce proofs from them at his pleasure. For the Scriptures say all manner of things, that no one of those who inquire ungratefully may find the truth, but simply what he wishes to find, the truth being reserved for the grateful now gratitude is to preserve our love to Him who is the cause of our being.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 53

Chapter LIII.—Close of the Conference.
“But of these and such like things I shall afford you an explanation in due time. But for the rest, since, as you see, the evening has come upon us, let what has been said be enough for to-day. But whenever you wish, and about whatever you wish, ask boldly of us, and we shall gladly explain it at once.” Thus having spoken, he rose up. And then, having partaken of food, we turned to sleep, for the night had come upon us.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 7

Chapter VII.—Unaided Quest of Truth Profitless.
“All therefore who ever sought the truth, trusting to themselves to be able to find it, fell into a snare.  This is what both the philosophers of the Greeks, and the more intelligent of the barbarians, have suffered. For, applying themselves to things visible, they have given decisions by conjecture on things not apparent, thinking that that was truth which at any time presented itself to them as such. For, like persons who know the truth, they, still seeking the truth, reject some of the suppositions that are presented to them, and lay hold of others, as if they knew, while they do not know, what things are true and what are false. And they dogmatize concerning truth, even those who are seeking after truth, not knowing that he who seeks truth cannot learn it from his own wandering. For not even, as I said, can he recognise her when she stands by him, since he is unacquainted with her.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 8

Chapter VIII.—Test of Truth.
“And it is by no means that which is true, but that which is pleasing, which persuades every one who seeks to learn from himself. Since, therefore, one thing is pleasing to one, and another to another, one thing prevails over one as truth, and another thing over another. But the truth is that which is approved by the Prophet, not that which is pleasant to each individual. For that which is one would be many, if the pleasing were the true; which is impossible. Wherefore also the Grecian philologers—rather than philosophers—going about matters by conjectures, have dogmatized much and diversely, thinking that the apt sequence of hypotheses is truth, not knowing that when they have assigned to themselves false beginnings, their conclusion has corresponded with the beginning.

## Footnotes

* ↑ φιλόλογοι, οὐ φιλόσοφοι, “lovers of words, not lovers of wisdom.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 9

Chapter IX.—“The Weak Things of the World.”
“Whence a man ought to pass by all else, and commit himself to the Prophet of the truth alone. And we are all able to judge of Him, whether he is a prophet, even although we be wholly unlearned, and novices in sophisms, and unskilled in geometry, and uninitiated in music. For God, as caring for all, has made the discovery concerning Himself easier to all, in order that neither the barbarians might be powerless, nor the Greeks unable to find Him. Therefore the discovery concerning Him is easy; and thus it is:—
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 51

Chapter LI.—Weigh in the Balance.
Then Peter said: “If, therefore, some of the Scriptures are true and some false, with good reason said our Master, ‘Be ye good money-changers,’ inasmuch as in the Scriptures there are some true sayings and some spurious. And to those who err by reason of the false scriptures He fitly showed the cause of their error, saying, ‘Ye do therefore err, not knowing the true things of the Scriptures; for this reason ye are ignorant also of the power of God.’” Then said I: “You have spoken very excellently.”

## Footnotes

* ↑ This is quoted three times in the Homilies as a saying of our Lord, viz., here and in Homily III. chap. 50, and Homily XVIII. chap. 20. It is probably taken from one of the apocryphal Gospels. In Homily XVIII. chap. 20 the meaning is shown to be, that as it is the part of a money-changer to distinguish spurious coins from genuine, so it is part of a Christian to distinguish false statements from true.
* ↑ A corruption of the texts, Matt. xxii. 29; Mark xii. 24.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 6

Chapter VI.—The True Prophet.
“Now the Prophet of the truth is He who always knows all things—things past as they were, things present as they are, things future as they shall be; sinless, merciful, alone entrusted with the declaration of the truth. Read, and you shall find that those were deceived who thought that they had found the truth of themselves. For this is peculiar to the Prophet, to declare the truth, even as it is peculiar to the sun to bring the day. Wherefore, as many as have even desired to know the truth, but have not had the good fortune to learn it from Him, have not found it, but have died seeking it. For how can he find the truth who seeks it from his own ignorance? And even if he find it, he does not know it, and passes it by as if it were not. Nor yet shall he be able to obtain possession of the truth from another, who, in like manner, promises to him knowledge from ignorance; excepting only the knowledge of morality and things of that sort, which can be known through reason, which affords to every one the knowledge that he ought not to wrong another, through his not wishing himself to be wronged.

## Footnotes

* ↑ “Were deceived” is not in the text, but the sense demands some such expression should be supplied.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 3

Chapter III.—Object of the Mission.
“Therefore our lord Peter, having learned these things, has sent us to be investigators of the things that have been told him; that if they be so, we may write to him and let him know, so that he may come and convict him face to face of the accusations that he has uttered against him. Since, therefore, danger on the part of many souls lies before us, on this account we must neglect bodily rest for a short time; and we would learn truly from you who live here, whether the things which we have heard be true. Now tell us particularly.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 5

Chapter V.—Discretion the Better Part of Valour.
“Wherefore I do not think that any one will be able to quench such a fire as has been kindled. For no one doubts his promises; but every one affirms that this is so. Wherefore, lest you should expose yourselves to danger, I advise you not to attempt anything against him until Peter come, who alone shall be able to resist such a power, being the most esteemed disciple of our Lord Jesus Christ. For so much do I fear this man, that if he had not elsewhere been vanquished in disputing with my lord Peter, I should counsel you to persuade even Peter himself not to attempt to oppose Simon.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 4

Chapter IV.—Simon’s Doings.
But Bernice, being asked, said: “These things are indeed as you have heard; and I will tell you other things respecting this same Simon, which perhaps you do not know. For he astonishes the whole city every day, by making spectres and ghosts appear in the midst of the market-place; and when he walks abroad, statues move, and many shadows go before him, which, he says, are souls of the dead. And many who attempted to prove him an impostor he speedily reconciled to him; and afterwards, under pretence of a banquet, having slain an ox, and given them to eat of it, he infected them with various diseases, and subjected them to demons. And in a word, having injured many, and being supposed to be a god, he is both feared and honoured.”

## Footnotes

* ↑ [Comp. Acts viii. 9–11.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 9

Chapter IX.—Unworthy Ends of Philosophers.
“Wherefore, before beginning our conversation, let us now withdraw into some quieter place, and there I shall converse with you. And the reason why I wish to speak privately is this, because neither the multitude, nor even all the philosophers, approach honestly to the judgment of things as they are. For we know many, even of those who pride themselves on their philosophy, who are vainglorious, or who have put on the philosopher’s robe for the sake of gain, and not for the sake of virtue itself; and they, if they do not find that for which they take to philosophy, turn to mockery. Therefore, on account of such as these, let us choose some place fit for private conference.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 6

Chapter VI.—Simon’s Departure.
Then I said: “If our lord Peter did not know that he himself alone can prevail against this power, he would not have sent us before him with orders to get information secretly concerning Simon, and to write to him.” Then, as evening had come on, we took supper, and went to sleep. But in the morning, one of Bernice’s friends came and said that Simon had set sail for Sidon, and that he had left behind him Appion Pleistonices,—a man of Alexandria, a grammarian by profession, whom I knew as being a friend of my father; and a certain astrologer, Annubion the Diospolitan, and Athenodorus the Athenian, attached to the doctrine of Epicurus. And we, having learned these things concerning Simon, in the morning wrote and despatched a letter to Peter, and went to take a walk.

## Footnotes

* ↑ Literally, “partook of salt.”
* ↑ This epithet means, “the conqueror of very many.” Suidas makes Appion the son of Pleistonices. [Comp. Recognitions, x. 52. It is evident that the writer has in mind Apion, the opponent of the Jews, against whom Josephus wrote his treatise. Compare the statement of Homily V. 2. The entire discussion with Appion, extending over Homilies IV.–VI. is peculiar to this narrative, though much of the argument occurs in the discussion of Clement with his father (Recognitions, x.). Appion and Annubion are introduced in Recognitions, x. 52, but not as disputants.  The discussion here is constructed with much skill.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 7

Chapter VII.—Appion’s Salutation.
And Appion met us, not only with the two companions just named, but with about thirty other men. And as soon as he saw me, he saluted and kissed me, and said, “This is Clement, of whose noble birth and liberal education I have often told you; for he, being related to the family of Tiberius Cæsar, and equipped with all Grecian learning, has been seduced by a certain barbarian called Peter to speak and act after the manner of the Jews. Wherefore I beg of you to strive together with me for the setting of him right. And in your presence I now ask him. Let him tell me, since he thinks that he has devoted himself to piety, whether he is not acting most impiously, in forsaking the customs of his country, and falling away to those of the barbarians.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 8

Chapter VIII.—A Challenge.
I answered: “I accept, indeed, your kindly affection towards me, but I take exception to your ignorance. For your affection is kindly, because you wish to continue in those customs which you consider to be good.  But your inaccurate knowledge strives to lay a snare for me, under the guise of friendship.” Then said Appion: “Does it seem to you to be ignorance, that one should observe the customs of his fathers, and judge after the manner of the Greeks?”  Then I answered: “It behoves one who desires to be pious not altogether to observe the customs of his fathers; but to observe them if they be pious, and to shake them off if they be impious.  For it is possible that one who is the son of an impious father, if he wishes to be pious, should not desire to follow the religion of his father.” Then answered Appion: “What then? Do you say that your father was a man of an evil life?” Then said I:  “He was not of an evil life, but of an evil opinion.”  Then Appion: “I should like to know what was his evil apprehension.” Then said I: “Because he believed the false and wicked myths of the Greeks.” Then Appion asked: “What are these false and evil myths of the Greeks?” Then I said: “The wrong opinion concerning the gods, which, if you will bear with me, you shall hear, with those who are desirous to learn.

## Footnotes

* ↑ We have adopted the emendation of Wieseler, who reads σεβάσματι for σεβάσματα.  He also proposes ἔθει (habit) instead of σεβάσματι . The readings in the mss. vary.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX
## 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
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 1

Homily IX.
Chapter I.—Peter’s Discourse Resumed.
Therefore on the next day, Peter going out with his companions, and coming to the former place, and taking his stand, proceeded to say: “God having cut off by water all the impious men of old, having found one alone amongst them all that was pious, caused him to be saved in an ark, with his three sons and their wives. Whence may be perceived that it is His nature not to care for a multitude of wicked, nor to be indifferent to the salvation of one pious. Therefore the greatest impiety of all is forsaking the sole Lord of all, and worshipping many, who are no gods, as if they were gods.

## Footnotes

* ↑ [Much of the matter in this Homily is to be found in Recognitions, iv.—R.]