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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter XLIII

Chapter XLIII.
Celsus next addresses to us the following remark: “You will not, I suppose, say of him, that, after failing to gain over those who were in this world, he went to Hades to gain over those who were there.” But whether he like it or not, we assert that not only while Jesus was in the body did He win over not a few persons merely, but so great a number, that a conspiracy was formed against Him on account of the multitude of His followers; but also, that when He became a soul, without the covering of the body, He dwelt among those souls which were without bodily covering, converting such of them as were willing to Himself, or those whom He saw, for reasons known to Him alone, to be better adapted to such a course.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter XLII

Chapter XLII.
But further, since Celsus will have it that “Jesus was not irreproachable,” let him instance any one of those who adhere to His doctrine, who has recorded anything that could truly furnish ground of reproach against Jesus; or if it be not from these that he derives his matter of accusation against Him, let him say from what quarter he has learned that which has induced him to say that He is not free from reproach. Jesus, however, performed all that He promised to do, and by which He conferred benefits upon his adherents. And we, continually seeing fulfilled all that was predicted by Him before it happened, viz., that this Gospel of His should be preached throughout the whole world, and that His disciples should go among all nations and announce His doctrine; and, moreover, that they should be brought before governors and kings on no other account than because of His teaching; we are lost in wonder at Him, and have our faith in Him daily confirmed. And I know not by what greater or more convincing proofs Celsus would have Him confirm His predictions; unless, indeed, as seems to be the case, not understanding that the Logos had become the man Jesus, he would have Him to be subject to no human weakness, nor to become an illustrious pattern to men of the manner in which they ought to bear the calamities of life, although these appear to Celsus to be most lamentable and disgraceful occurrences, seeing that he regards labour to be the greatest of evils, and pleasure the perfect good,—a view accepted by none of those philosophers who admit the doctrine of providence, and who allow that courage, and fortitude, and magnanimity are virtues. Jesus, therefore, by His sufferings cast no discredit upon the faith of which He was the object; but rather confirmed the same among those who would approve of manly courage, and among those who were taught by Him that what was truly and properly the happy life was not here below, but was to be found in that which was called, according to His own words, the “coming world;” whereas in what is called the “present world” life is a calamity, or at least the first and greatest struggle of the soul.
* ↑ πόνον.
* ↑ ἀγῶνα τὸν πρῶτον καὶ μέγιστον τῆς ψυχῆς.
# Ante-Nicene Fathers/Volume VI/Title Pages

The Writings of the Fathers Down to AD 325
ANTE-NICENE FATHERS
VOLUME 6.
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius.
Edited by
Alexander Roberts, D.D.
James Donaldson, LL.D.
Revised and chronologically arranged, with brief prefaces and occasional notes, by
A. Cleveland Coxe, D.D.
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
Fathers of the Third Century:
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius.
AMERICAN EDITION.
Chronologically arranged, with brief notes and prefaces, by
A. Cleveland Coxe, D.D.
Τὰ ἀρχαῖα ἔθη κρατείτω.
The Nicene Council
# Ante-Nicene Fathers/Volume VII/Asterius Urbanus
## Contents

* Introductory Notice
* The Extant Writings of Asterius Urbanus
# Ante-Nicene Fathers/Volume VI/Peter of Alexandria/Note by the American Editor

Note by the American Editor.
Here may be noted the historic fact that this terrible epoch of persecutions had driven many to the deserts, where they dwelt as hermits. It now introduced monasticism, in its earliest and least objectionable forms, into Egypt, whence it soon spread into the Church at large. For a favourable view of the character and life of St. Antony, see Neale’s history of this period; but, if he turns it into an indirect plea for the subsequent history of monasticism, we shall find in Canon Kingsley’s Hypatia a high-wrought testimony of an antagonistic character. Bingham, avoiding the entanglements of primitive with mediæval history, affords a just view of what may be said of the rise of this mighty institution, based upon two texts of Holy Scripture, proceeding from the Incarnate Word Himself, which impressed themselves on the fervid spirit of Antony. Who can wonder that fire and sword and ravening wolves predisposed men and women to avoid the domestic life, and the bringing of hapless families into existence as a prey to the remorseless cruelty of the empire? Far be it from me to forget what the world owes, directly and indirectly, to the nobler and purer orders,—what learning must ever acknowledge as its debt to the Benedictines of the West. But, on the other hand, after the melancholy episcopate of Cyril, we cannot but trace, in the history of Oriental monasticism, not only the causes of the decay of Alexandrian scholarship and influence, but of the ignominious fate of the Byzantine Empire, and of that paltry devotion to images which seemed to invoke the retributions of a “jealous god,” and which favoured the rise of an impostor who found in his “abhorrence of idols” an excuse for making himself the “Scourge of God.”

## Footnotes

* ↑ Luke i. 80; ix. 10; Gal. i. 17. But compare 1 Kings xix. 9.
* ↑ Patriarchate, etc., vol. i. p. 107. Antony was born circa a.d. 251, died a.d. 356.
* ↑ Antiqu., book vii. cap. i.
* ↑ Matt. xix. 21 and Matt. vi. 34.
* ↑ Montalembert’s Monks of the West is but a fascinating romance, but is well worthy of attention.
# Ante-Nicene Fathers/Volume VII/Asterius Urbanus/The Extant Writings of Asterius Urbanus/Elucidation

Elucidation.
(Aviricius Marcellus, p. 335, supra)
Like his great predecessor in Patristic research (Bishop Pearson), the learned and indefatigable Bishop Lightfoot will leave us gold-dust in the mere sweepings of his literary work. His recent voluminous edition of the Apostolic Fathers is encyclopedic in its treatment of the subject; and I had hardly corrected the last proofs of the fragments ascribed to Asterius Urbanus when I discovered, in one of his notes on Polycarp, a most brilliant elucidation of a matter which I had supposed involved in twofold obscurity. Asterius is a mere name embedded in Eusebius, and in his fragments there preserved is embedded the yet obscurer name of Aviricius Marcellus, which the reader will find, with its various spellings, in one of the translator’s notes. Who could have supposed that even the learning and ingenuity of Lightfoot could fish out of very dark waters such shining booty as fills the network about “Abercius of Hierapolis?” While he does not even name Asterius, the mere nominis umbra of Aviricius Marcellus is material for a truly remarkable dissertation covering nine pages of fine print, and enabling us to conclude that this Aviricius is none other than the same “bishop of Hierapolis” about whom there is such a long story in the Bollandist Acta Sanctorum The story is a silly legend, but Lightfoot understands the art ex fumo dare lucem; and any one who enjoys following up such elaborations will find most curious and delightful reading in the pages to which I have referred. Our Aviricius, then, was bishop of “Hierapolis of Lesser Phrygia,” not of Hierapolis on the Mæander, and flourished about a.d.163, during the reign of M. Aurelius. This date, therefore, must correct the conjecture of Tillemont and the date which I had accepted from him on the authority of Dr. Lardner.

## Footnotes

* ↑ London, Macmillans, 1885. Refer to part ii. vol. i. pp. 476–485.
* ↑ See p. 335, supra, note 2.
* ↑ Lightfoot also gives a reference to Migne’s Patrologia, vol. cxv. p. 1211.
* ↑ See p. 333, supra. “There is no clue to the authorship” of the fragments, says the translator; but, under the lead of a Lightfoot, who may not hope to find one? I commend the quarry to studious readers.
# Ante-Nicene Fathers/Volume VII/Constitutions of the Holy Apostles

Constitutions of the Holy Apostles.
[Edited, with Notes, by James Donaldson, D.D.]

## Contents

* Introductory Notice
* Book I
* Book II
* Book III
* Book IV
* Book V
* Book VI
* Book VII
* Book VIII

## Footnotes

* ↑ [On the title page of the Edinburgh edition is subjoined: “by Clement, bishop and citizen of Rome.”]
# Ante-Nicene Fathers/Volume VII

See Ante-Nicene Fathers for details of authorship.

## Contents

* Title Page
* Introductory Notice
* Lactantius
** Introductory Notice to Lactantius
** The Divine Institutes
** A Treatise on the Anger of God Addressed to Donatus
** On the Workmanship of God, or the Formation of Man
** Of the Manner in Which the Persecutors Died
** Fragments of Lactantius
* Venantius
** On Easter
* Asterius Urbanus
** Introductory Notice
** The Extant Writings of Asterius Urbanus
* Victorinus
** On the Creation of the World
** Commentary on the Apocalypse of the Blessed John
* Dionysius
** Introductory Notice
** Against the Sabellians
* The Teaching of the Twelve Apostles
** Introductory Notice
** Introductory Notice by Professor M. B. Riddle, D.D
** The Teaching of the Twelve Apostles
* Constitutions of the Holy Apostles
** Introductory Notice
** Book I
** Book II
** Book III
** Book IV
** Book V
** Book VI
** Book VII
** Book VIII
* The Second Epistle of Clement
** Introductory Notice
** Introductory Notice by Professor M. B. Riddle, D.D
** The Homily
* The Nicene Creed
* Early Liturgies
** Introductory Notice
** The Divine Liturgy of James the Holy Apostle and Brother of the Lord
** The Divine Liturgy of the Holy Apostle and Evangelist Mark, The Disciple of the Holy Peter
** The Liturgy of the Blessed Apostles
** Elucidations
* Indexes [not included]
# Ante-Nicene Fathers/Volume VII/Asterius Urbanus/Introductory Notice

Introductory Notice
[Circa a.d. 232] Finding these fragments relegated, by the Edinburgh editors, to a place (unaccountably chosen) among the spurious Decretals and dismissed as of dubious character, it looked as if modern light had been shed upon this author, and as if he had better, perhaps, be classed with the apocryphal works of our concluding volume. But, after considerable inquiry, I see no reason to dismiss Asterius from the respectable position assigned him by Lardner; and I now wish I had appended these fragments to those of the Roman presbyter Caius, to which the reader is referred. It is true, Lardner is quite undecided as to this author, though he accepts Tillemont’s conjecture as probable; viz., that the Asterius Urbanus mentioned by Eusebius is the author of the fragments, and that his work against the Montanists was written in the eleventh year of the Emperor Alexander, circa 232. It is doubtful whether the author was a presbyter or a bishop. On some occasions he seems to have been at Ancyra in Galatia, where he reluctantly consented to write is treatise at the solicitation of the presbytery there, and particularly of Abercius Marcellus, to whom it is inscribed.
The translator is not named, but here follows the very unsatisfactory preface of the Edinburgh edition:—
Nothing is known of Asterius Urbanus. The name occurs in Fragment IV.; and from the allusion made to him there, some have inferred that he was the author of the work against Montanists, from which Eusebius has made these extracts. The inference is unfounded. There is no clue to the authorship. It has been attributed by different critics to Apollinaris, Apollonius, and Rhodon.

## Footnotes

* ↑ Edin. ed., vol. ix. p. 224.
* ↑ Credib., vol. ii. p. 410.
* ↑ Vol. v. p. 599, this series. See note 3, page 335, infra.
* ↑ Or Avircius. See note 3, page 335, infra.
* ↑ Translated p. 336, infra.
# Ante-Nicene Fathers/Volume VI/Peter of Alexandria/Title Page

Peter.
[Translated by the Rev. James B. H. Hawkins, M.A.]
# Anthologia Palatina/IX/482 Agathias Scholasticus

We Mortals of no account, even if we perform great deeds, do not survive long in the memory of anyone ; but as for the great, if they do nothing, if they only breathe, as the Libyan said, it is engraved in adamant. For instance Zeno, the lord and emperor of our city, while in the middle of a game played with the capricious dice, found himself in this complicated position : when of the white men who were on their way back, the sixth line contained seven, the ninth one, and the tenth and summus two each, while the line after the summus had two, and the last piece was on the divus. Black had two on the eighth line, and as many on the eleventh ; on the twelfth were two, and one on the thirteenth. There were two on Antigonus and also on the fifteenth and eighteenth, and the fourth line from the last (the twentieth) also had two. It was the king's turn to play for White, and not seeing the trap in store for him, he cast the three dice from the wooden box with its hidden ladder, and threw two, six, and five, so that at once he had eight single pieces in all which had formerly been next others. Avoid tabula, as the king himself did not escape from its blind chance.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Theonas of Alexandria/Epistle of Theonas/Chapter III

III.
But because, as I apprehend it, ye are assigned to different offices, and you, Lucianus, are styled the head of them all, whom, also, by the grace of Christ given you, you are able to direct and dispose in their different spheres, I am certain that it will not displease you if I also bring before your notice, in a particular and summary manner, some of my sentiments on the subject of these offices. For I hear that one of you keeps the private moneys of the emperor; another the imperial robes and ornaments; another the precious vessels; another the books, who, I understand, does not as yet belong to the believers; and others the different parts of the household goods. And in what manner, therefore, these charges ought, in my judgment, to be executed, I shall indicate in a few words.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Theonas of Alexandria/Epistle of Theonas/Chapter IV

IV.
He who has charge of the private moneys of the emperor ought to keep every thing in an exact reckoning. He should be ready at any time to give an accurate account of all things. He should note down every thing in writing, if it is at all possible, before giving money to another. He should never trust such things to his memory, which, being drawn off day by day to other matters, readily fails us, so that, without writing, we sometimes honestly certify things which have never existed; neither should this kind of writing be of a commonplace order, but such as easily and clearly unfolds all things, and leaves the mind of the inquirer without any scruple or doubt on the subject; a thing which will easily be effected if a distinct and separate account is kept in writing of all receipts, and of the time when, and the person by whom, and the place at which they were made. And, in like manner, all that is paid out to others, or expended by order of the emperor, should be entered in its own place by itself in the reckoning; and that servant should be faithful and prudent, so that his lord may rejoice that he has set him over his goods, and may glorify Christ in him.
* ↑ [A most important hint to the clergy in their accounts with the Church.]
* ↑ Matt. xxiv. 45, 47.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Theonas of Alexandria/Epistle of Theonas/Chapter IX

IX.
And do thou, my dearest Lucianus, since thou art wise, bear with good-will the unwise; and they too may perchance become wise. Do no one an injury at any time, and provoke no one to anger. If an injury is done to you, look to Jesus Christ; and even as ye desire that He may remit your transgressions, do ye also forgive them theirs; and then also shall ye do away with all ill-will, and bruise the head of that ancient serpent, who is ever on the watch with all subtlety to undo your good works and your prosperous attainments. Let no day pass by without reading some portion of the Sacred Scriptures, at such convenient hour as offers, and giving some space to meditation. And never cast off the habit of reading in the Holy Scriptures; for nothing feeds the soul and enriches the mind so well as those sacred studies do. But look to this as the chief gain you are to make by them, that, in all due patience, ye may discharge the duties of your office religiously and piously—that is, in the love of Christ—and despise all transitory objects for the sake of His eternal promises, which in truth surpass all human comprehension and understanding, and shall conduct you into everlasting felicity.
A happy adieu to you in Christ, my Lord Lucianus.
* ↑ 2 Cor. xi. 19.
* ↑ Mark xi. 25.
* ↑ Rom. xvi. 20.
* ↑ [Blessed spirit of primitive piety! Is not this rule too much relaxed in our own Laodicean age?]
* ↑ Phil. iv. 7. [How much there is in this letter which ought to prick the consciences of wealthy and “fashionable” Christians of our day!]
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Theonas of Alexandria/Epistle of Theonas/Chapter I

The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain.
Bishop Theonas to Lucianus, the Chief Chamberlain of Our Most Invincible Emperor.
I.
I give thanks to Almighty God and our Lord Jesus Christ, who has not given over the manifesting of His faith throughout the whole world, as the sole specific for our salvation, and the extending of it even in the course of the persecutions of despots. Yea, like gold reduced in the furnace, it has only been made to shine the more under the storms of persecution, and its truth and grandeur have only become always the more and more illustrious, so that now, peace being granted to the churches by our gracious prince, the works of Christians are shining even in sight of the unbelieving, and God your Father, who is in heaven, is glorified thereby; a thing which, if we desire to be Christians in deed rather than in word, we ought to seek and aspire after as our first object on account of our salvation. For if we seek our own glory, we set our desire upon a vain and perishing object, and one which leads ourselves on to death. But the glory of the Father and of the Son, who for our salvation was nailed to the cross, makes us safe for the everlasting redemption; and that is the greatest hope of Christians.
Wherefore, my Lucianus, I neither suppose nor desire that you should make it a matter of boasting, that by your means many persons belonging to the palace of the emperor have been brought to the knowledge of the truth; but rather does it become us to give the thanks to our God who has made thee a good instrument for a good work, and has raised thee to great honour with the emperor, that you might diffuse the sweet savour of the Christian name to His own glory and to the salvation of many. For just the more completely that the emperor himself, though not yet attached to the Christian religion, has entrusted the care of his life and person to these same Christians as his more faithful servants, so much the more careful ought ye to be, and the more diligent and watchful in seeing to his safety and in attending upon him, so that the name of Christ may be greatly glorified thereby, and His faith extended daily through you who wait upon the emperor. For in old times some former princes thought us malevolent and filled with all manner of crime; but now, seeing your good works, they should not be able to avoid glorifying Christ Himself.
* ↑ In Dacherii Spicilegium, iii. pp. 297–299.
* ↑ In salutis nostræ unicum remedium.
* ↑ Matt. v. 16.
* ↑ Ascriptus.
* ↑ [A beautiful concern of our author for the honour of the Master seems to have dictated this noble letter. Matt. v. 16.]
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Theonas of Alexandria/Epistle of Theonas/Chapter VIII

VIII.
Those, moreover, who have the care of the emperor’s person should be in all things as prompt as possible; always, as we have said, cheerful in countenance, sometimes merry, but ever with such perfect modesty as that he may commend it above all else in you all, and perceive that it is the true product of the religion of Christ. You should also all be elegant and tidy in person and attire, yet, at the same time, not in such wise as to attract notice by extravagance or affectation, lest Christian modesty be scandalised. Let every thing be ready at its proper time, and disposed as well as possible in its own order. There should also be due arrangement among you, and carefulness that no confusion appear in your work, nor any loss of property in any way; and appropriate places should be settled and suitably prepared, in accordance with the capacity (captu) and importance of the places.
Besides this, your servants should be the most thoroughly honest, and circumspect, and modest, and as serviceable to you as possible. And see that you instruct and teach them in true doctrine with all the patience and charity of Christ; but if they despise and lightly esteem your instructions, then dismiss them, lest their wickedness by any hap recoil upon yourselves. For sometimes we have seen, and often we have heard, how masters have been held in ill-repute in consequence of the wickedness of their servants.
If the emperor visits her imperial majesty, or she him, then should ye also be most circumspect in eye and demeanour, and in all your words. Let her mark your mastery of yourselves and your modesty; and let her followers and attendants mark your demeanour; let them mark it and admire it, and by reason thereof praise Jesus Christ our Lord in you. Let your conversation always be temperate and modest, and seasoned with religion as with salt. And, further, let there be no jealousy among you or contentiousness, which might bring you into all manner of confusion and division, and thus also make you objects of aversion to Christ and to the emperor, and lead you into the deepest abomination, so that not one stone of your building could stand upon another.
* ↑ [The teachings of Clement had formed the minor morals of Christians. See vol. ii. book ii. pp. 237, 284.]
* ↑ [Thus is reflected the teaching of St. Paul, 1 Tim. v. 2. All women to be honoured, and “all purity” to characterize society with them.]
* ↑ Col. iv. 6.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Theonas of Alexandria/Epistle of Theonas/Chapter VI

VI.
In a similar manner should he conduct himself to whose fidelity are entrusted the vessels of silver and gold, and crystal or murrha, for eating or for drinking. All these he should arrange suitably, of them all he should keep an account, and with all diligence he should make an inventory of how many and which sort of precious stones are in them. He should examine them all with great prudence; he should produce them in their proper places and on their proper occasions. And he should observe most carefully to whom he gives them, and at what time, and from whom he receives them again, lest there should occur any mistake or injurious suspicion, or perhaps some considerable loss in things of value.