OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of Pseudo-Matthew/Chapter 14

Chapter 14.
And on the third day after the birth of our Lord Jesus Christ, the most blessed Mary went forth out of the cave, and entering a stable, placed the child in the stall, and the ox and the ass adored Him. Then was fulfilled that which was said by Isaiah the prophet, saying: The ox knoweth his owner, and the ass his master’s crib. The very animals, therefore, the ox and the ass, having Him in their midst, incessantly adored Him. Then was fulfilled that which was said by Abacuc the prophet, saying: Between two animals thou art made manifest. In the same place Joseph remained with Mary three days.

## Footnotes

* ↑ Isa. i. 3.
* ↑ Hab. iii. 2, according to the LXX. reading, םייִּחַ םיִנַשׁ two living creatures, for וּהייִּחַ” םיִנַשָׁ, years make alive.
# Anecdote for Fathers

* "Anecdote for Fathers" in Lyrical Ballads (1798)
* "Anecdote for Fathers" in Lyrical Ballads, Volume I (1800)
* "Anecdote for Fathers" in Poems, Volume I (1815)
# Anecdotes and Examples Illustrating The Catholic Catechism

Layout 2
ANECDOTES AND EXAMPLES
ILLUSTRATING THE CATHOLIC CATECHISM
SELECTED AND ARRANGED BY
REV. FRANCIS SPIRAGO
PROFESSOR OF THEOLOGY
SUPPLEMENTED, ADAPTED TO THE BALTIMORE CATECHISM, AND EDITED
BY
REV. JAMES J. BAXTER, D.D.
AUTHOR OF "SERMONS FROM THE LATINS," ETC.
NEW YORK, CINCINNATI, CHICAGO
BENZIGER BROTHERS
| PRINTERS TO THE HOLY APOSTOLIC SEE | PUBLISHERS OF BENZIGER'S MAGAZINE |
page
​Nihil Obstat.
REMIGIUS LAFORT, S.T.L.,
Censor Librorum
Imprimatur.
✠ JOHN M. FARLEY, D.D.,
Archbishop of New York.
New York, November 22, 1903.
Copyright, 1904, by Benziger Brothers.
page
CONTENTS
(See also "List of Truths Illustrated," at end of Volume.)
LESSON FIRST
ON THE END OF MAN
LESSON SECOND
ON GOD AND His PERFECTIONS
LESSON THIRD
ON THE UNITY AND TRINITY OF GOD
LESSON FOURTH
ON CREATION
LESSON FIFTH
ON OUR FIRST PARENTS AND THE FALL
LESSON SIXTH
ON SIN AND ITS KINDS
LESSON SEVENTH
ON THE INCARNATION AND REDEMPTION
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Andy's Gone with Cattle

* information about this edition.
* sister projects: Wikipedia article, Wikidata item.
Our Andy's gone to battle now 'Gainst Drought, the red marauder; Our Andy's gone with cattle now Across the Queensland border.
He's left us in dejection now, Our thoughts with him are roving; It's dull on this selection now, Since Andy went a-droving.
Who now shall wear the cheerful face In times when things are slackest? And who shall whistle round the place When Fortune frowns her blackest?
Oh, who shall cheek the squatter now When he comes round us snarling? His tongue is growing hotter now Since Andy crossed the Darling.
The gates are out of order now, In storms the `riders' rattle; For far across the border now Our Andy's gone with cattle.
Poor Aunty's looking thin and white; And Uncle's cross with worry; And poor old Blucher howls all night Since Andy left Macquarie.
Oh, may the showers in torrents fall, And all the tanks run over; And may the grass grow green and tall In pathways of the drover;
And may good angels send the rain On desert stretches sandy; And when the summer comes again God grant 'twill bring us Andy.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Andy's Return

Sequel to author's poem "Andy's Gone with Cattle"
With pannikins all rusty,  And billy bent and black, And clothes all torn and dusty,  That scarcely hide his back; With sun crack'd saddle-leather,  And knotted greenhide rein, And face burn'd brown with weather,  Our Andy's home again!
His unkempt hair is faded  Through sleeping in the wet;
He's looking old and jaded;  But he is hearty yet. With eyes sunk in their sockets,  But merry as of yore; With big cheques in his pockets,  Our Andy's home once more!
With tales of flood and famine,  On distant northern tracts,
And shady yarns, "baal gammon!"
 Of dealings with the blacks;
From where the skies hang lazy  Above the northern plain —
From regions dim and hazy
 Our Andy's home again!
Old Uncle's bright and cheerful;  He wears a smiling face.
And Aunty's never tearful  Now Andy's round the place. Old "Blucher" barks for gladness;  He broke his rusty chain,
And leapt in joyous madness
 When Andy came again.
His toil is nearly over;  He'll soon enjoy his gains.
Not long he'll be a drover,  And cross the lonely plains.
We'll happy be for ever  When he'll no longer roam,
But by some deep, cool river
 Will make us all a home.
This work is in the public domain in Australia because it was created in Australia and the term of copyright has expired. According to Australian Copyright Council - Duration of Copyright, the following works are public domain:
* published non-government works whose author died before January 1, 1955,
* anonymous or pseudonymous works and photographs published before January 1, 1955, and
* government works published more than 50 years ago (before January 1, 1974).
This work is also in the public domain in the United States because it was first published outside the United States (and not published in the U.S. within 30 days), and it was first published before 1989 without complying with U.S. copyright formalities (renewal and/or copyright notice) and it was in the public domain in Australia on the URAA date (January 1, 1996). This is the combined effect of Australia having joined the Berne Convention in 1928, and of 17 USC 104A with its critical date of January 1, 1996.
Because the Australian copyright term in 1996 was 50 years, the critical date for copyright in the United States under the URAA is January 1, 1946.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 8

Chapter VIII.—No Gods Which are Made with Hands.
“Therefore reduce your gods of gold and silver, or any other material, to their original nature; I mean into cups and basins and all other utensils, such as may be useful to you for service; and those good things which were given you at first shall be able to be restored. But perhaps you will say, The laws of the emperors do not permit us to do this. You say well that it is the law, and not the power of the vain idols themselves, which is nothing.  How, then, have ye regarded them as gods, who are avenged by human laws, guarded by dogs, kept by multitudes?—and that if they are of gold, or silver, or brass. For those of wood or earthenware are preserved by their worthlessness, because no man desires to steal a wooden or earthenware god! So that your gods are exposed to danger in proportion to the value of the material of which they are made. How, then, can they be gods, which are stolen, molten, weighed, guarded?

## Footnotes

* ↑ [This, with the corresponding passage in Recognitions, v. 15, points to an early origin of the literature, under the heathen emperors.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 11

Chapter XI.—Immortality of the Soul.
“And though by the dissolution of the body you should escape punishment, how shall you be able by corruption to flee from your soul, which is incorruptible? For the soul even of the wicked is immortal, for whom it were better not to have it incorruptible. For, being punished with endless torture under unquenchable fire, and never dying, it can receive no end of its misery. But perhaps some one of you will say, ‘You terrify us, O Peter.’ Teach us then how we can be silent about these things, and yet tell you things as they are, for not otherwise can we tell you them. But if we should be silent, you should be ensnared by evils through ignorance. But if we speak, we are suspected of terrifying you with a false theory. How then shall we charm that wicked serpent that lurks in your soul, and subtilely insinuates suspicions hostile to God, under the guise of love of God? Be reconciled with yourselves; for in order to your salvation recourse is to Him with well-doing. Unreasonable lust in you is hostile to God, for by conceit of wisdom it strengthens ignorance.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 9

Chapter IX.—“Eyes Have They, But They See Not.”
“Oh the minds of wretched men, who fear things deader than dead men! For I cannot call them even dead, which have never lived, unless they are the tombs of ancient men.  For sometimes a person, visiting unknown places, does not know whether the temples which he sees are monuments of dead men, or whether they belong to the so-called gods; but on inquiring and hearing that they belong to the gods, he worships, without being ashamed that if he had not learned on inquiring, he would have passed them by as the monuments of a dead man, on account of the strictness of the resemblance.  However, it is not necessary that I should adduce much proof in regard to such superstition. For it is easy for any one who pleases to understand that it, an idol, is nothing, unless there be any one who does not see. However, now at least hear that it does not hear, and understand that it does not understand. For the hands of a man who is dead made it. If, then, the maker is dead, how can it be that which was made by him shall not be dissolved? Why, then, do you worship the work of a mortal which is altogether senseless? whereas those who have reason do not worship animals, nor do they seek to propitiate the elements which have been made by God,—I mean the heaven, the sun, the moon, lightning, the sea, and all things in them,—rightly judging not to worship the things that He has made, but to reverence the Maker and Sustainer of them. For in this they themselves also rejoice, that no one ascribes to them the honour that belongs to their Maker.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI
## 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
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 10

Chapter X.—The Creatures Avenge God’s Cause.
“But it will be said that the cases are not parallel between God and man; and I admit that they are not parallel: for the punishment is greater to him who is guilty of impiety against the greater, and less to him who sins against the less. As, therefore, God is greatest of all, so he who is impious against Him shall endure greater punishment, as sinning against the greater; not through His defending Himself with His own hand, but the whole creation being indignant at him, and naturally taking vengeance on him. For to the blasphemer the sun will not give his light, nor the earth her fruits, nor the fountain its water, nor in Hades shall he who is there constituted prince give rest to the soul; since even now, while the constitution of the world subsists, the whole creation is indignant at him. Wherefore neither do the clouds afford sufficient rains, nor the earth fruits, whereby many perish; yea, even the air itself, inflamed with anger, is turned to pestilential courses. However, whatsoever good things we enjoy, He of His mercy compels the creature to our benefits. Still, against you who dishonour the Maker of all, the whole creation is hostile.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 12

Chapter XII.—Idols Unprofitable.
“But others say, God does not care for us. This also is false. For if really He did not care, He would neither cause His sun to rise on the good and the evil, nor send His rain on the just and the unjust. But others say, We are more pious than you, since we worship both him and images. I do not think, if one were to say to a king, ‘I give you an equal share of honour with that which I give to corpses and to worthless dung,’—I do not think that he would profit by it. But some one will say, Do you call our objects of worship dung? I say Yes, for you have made them useless to yourselves by setting them aside for worship, whereas their substance might perhaps have been serviceable for some other purpose, or for the purpose of manure.  But now it is not useful even for this purpose, since you have changed its shape and worship it. And how do you say that you are more pious, you who are the most wicked of all, who deserve destruction of your souls by this very one incomparable sin, at the hands of Him who is true, if you abide in it? For as if any son having received many benefits from his father, give to another, who is not his father, the honour that is due to his father, he is certainly disinherited; but if he live according to the judgment of his father, and so thanks him for his kindnesses, he is with good reason made the heir.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 6

Chapter VI.—Restoration of the Divine Image.
“Therefore approach with confidence to God, you who at first were made to be rulers and lords of all things: ye who have His image in your bodies, have in like manner the likeness of His judgment in your minds. Since, then, by acting like irrational animals, you have lost the soul of man from your soul, becoming like swine, you are the prey of demons. If, therefore, you receive the law of God, you become men. For it cannot be said to irrational animals, ‘Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal,’ and so forth. Therefore do not refuse, when invited, to return to your first nobility; for it is possible, if ye be conformed to God by good works. And being accounted to be sons by reason of your likeness to Him, you shall be reinstated as lords of all.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 1

Homily XI.
Chapter I.—Morning Exercises.
Therefore on the fourth day at Tripolis, Peter rising and finding us awake, saluted us and went out to the reservoir, that he might bathe and pray; and we also did so after him. To us, therefore, when we had prayed together, and were set down before him, he gave a discourse touching the necessity of purity. And when thereafter it was day, he permitted the multitudes to enter. Then, when a great crowd had entered, he saluted them according to custom, and began to speak.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 13

Chapter XIII.—Arguments in Favour of Idolatry Answered.
“But others say, We shall act impiously if we forsake the objects of worship handed down to us by our fathers; for it is like the guarding of a deposit. But on this principle the son of a robber or a debauchee ought not to be sober and to choose the better part, lest he should act impiously, and sin by doing differently from his parents! How foolish, then, are they who say, We worship these things that we may not be troublesome to Him; as if God were troubled by those who bless Him, and not troubled by those who ungratefully blaspheme Him. Why is it, then, that when there is a withholding of rain, you look only to heaven and pour out prayers and supplications; and when you obtain it, you quickly forget? For when you have reaped your harvest or gathered your vintage, you distribute your first-fruits among those idols which are nothing, quickly forgetting God your benefactor; and thus you go into groves and temples, and offer sacrifices and feasts. Wherefore some of you say, These things have been excellently devised for the sake of good cheer and feasting.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 7

Chapter VII.—Unprofitableness of Idols.
“Begin, then, to divest yourselves of the injurious fear of vain idols, that you may escape unrighteous bondage. For they have become your masters, who even as servants are unprofitable to you. I speak of the material of the lifeless images, which are of no use to you as far as service is concerned. For they neither hear nor see nor feel, nor can they be moved. For is there any one of you who would like to see as they see, and to hear as they hear, and to feel as they feel, and to be moved as they are? God forbid that such a wrong should be done to any man bearing the image of God, though he have lost His likeness.

## Footnotes

* ↑ [Recognitions, v. 14, is parallel to this chapter, and the resemblance is close throughout some of the succeeding chapters.—R.]
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XX

Chapter XX—The Demiurge Works Away at Creation, as the Drudge of His Mother Achamoth, in Ignorance All the While of the Nature of His Occupation.
The Demiurge therefore, placed as he was without the limits of the Pleroma in the ignominious solitude of his eternal exile, founded a new empire—this world (of ours)—by clearing away the confusion and distinguishing the difference between the two substances which severally constituted it, the animal and the material. Out of incorporeal (elements) he constructs bodies, heavy, light, erect and stooping, celestial and terrene. He then completes the sevenfold stages of heaven itself, with his own throne above all. Whence he had the additional name of Sabbatum from the hebdomadal nature of his abode; his mother Achamoth, too, had the title Ogdoada, after the precedent of the primeval Ogdoad. These heavens, however, they consider to be intelligent, and sometimes they make angels of them, as indeed they do of the Demiurge himself; as also (they call) Paradise the fourth archangel, because they fix it above the third heaven, of the power of which Adam partook, when he sojourned there amidst its fleecy clouds and shrubs. Ptolemy remembered perfectly well the prattle of his boyhood, that apples grew in the sea, and fishes on the tree; after the same fashion, he assumed that nut-trees flourished in the skies. The Demiurge does his work in ignorance, and therefore perhaps he is unaware that trees ought to be planted only on the ground. His mother, of course, knew all about it: how is it, then, that she did not suggest the fact, since she was actually executing her own operation? But whilst building up so vast an edifice for her son by means of those works, which proclaim him at once to be father, god and, king before the conceits of the Valentinians, why she refused to let them be known to even him, is a question which I shall ask afterwards.

## Footnotes

* ↑ Duplicis substantiæ illius disclusæ.
* ↑ Sublimantia.
* ↑ Ogdoadis primogenitalis: what Irenæus calls “the first-begotten and primary Ogdoad of the Pleroma” (See our Irenæus, Vol. I.; also above, chap. vii. p. 506.)
* ↑ Noëros.
* ↑ Nubeculas.
* ↑ Arbusculas.
* ↑ Puerilium dicibulorum.
* ↑ Sibi here must refer to the secondary agent of the sentence.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XXI

Chapter XXI.—The Vanity as Well as Ignorance of the Demiurge. Absurd Results from So Imperfect a Condition.
Meanwhile you must believe that Sophia has the surnames of earth and of Mother—“Mother-Earth,” of course—and (what may excite your laughter still more heartily) even Holy Spirit. In this way they have conferred all honour on that female, I suppose even a beard, not to say other things. Besides, the Demiurge had so little mastery over things, on the score, you must know, of his inability to approach spiritual essences, (constituted as he was) of animal elements, that, imagining himself to be the only being, he uttered this soliloquy: “I am God, and beside me there is none else.” But for all that, he at least was aware that he had not himself existed before. He understood, therefore, that he had been created, and that there must be a creator of a creature of some sort or other. How happens it, then, that he seemed to himself to be the only being, notwithstanding his uncertainty, and although he had, at any rate, some suspicion of the existence of some creator?

## Footnotes

* ↑ Tenendum.
* ↑ Alioquin.
* ↑ Adeo rerum non erat compos.
* ↑ Censu.
* ↑ Scilicet.
* ↑ Isa. xlv. 5; xlvi. 9.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XXIII

Chapter XXIII.—The Relative Positions of the Pleroma. The Region of Achamoth, and the Creation of the Demiurge. The Addition of Fire to the Various Elements and Bodies of Nature.
Their most eminent powers, moreover, they confine within the following limits, as in a citadel. In the most elevated of all summits presides the tricenary Pleroma, Horos marking off its boundary line. Beneath it, Achamoth occupies the intermediate space for her abode, treading down her son. For under her comes the Demiurge in his own Hebdomad, or rather the Devil, sojourning in this world in common with ourselves, formed, as has been said above, of the same elements and the same body, out of the most profitable calamities of Sophia; inasmuch as, (if it had not been for these,) our spirit would have had no space for inhaling and ejecting air—that delicate vest of all corporeal creatures, that revealer of all colours, that instrument of the seasons—if the sadness of Sophia had not filtered it, just as her fear did the animal existence, and her conversion the Demiurge himself. Into all these elements and bodies fire was fanned. Now, since they have not as yet explained to us the original sensation of this in Sophia, I will on my own responsibility conjecture that its spark was struck out of the delicate emotions of her (feverish grief). For you may be quite sure that, amidst all her vexations, she must have had a good deal of fever.

## Footnotes

* ↑ Above, in chap. viii., he has mentioned the Pleroma as “the fulness of the thirtyfold divinity.”
* ↑ Metatur.
* ↑ Reciprocandi.
* ↑ Fire.
* ↑ Ego.
* ↑ Motiunculis.
* ↑ Febricitasse.