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

Chapter XVIII.
After this the Jew makes another silly remark, saying, “How is it that, if Jesus pointed out beforehand both the traitor and the perjurer, they did not fear him as a God, and cease, the one from his intended treason, and the other from his perjury?” Here the learned Celsus did not see the contradiction in his statement: for if Jesus foreknew events as a God, then it was impossible for His foreknowledge to prove untrue; and therefore it was impossible for him who was known to Him as going to betray Him not to execute his purpose, nor for him who was rebuked as going to deny Him not to have been guilty of that crime. For if it had been possible for the one to abstain from the act of betrayal, and the other from that of denial, as having been warned of the consequences of these actions beforehand, then His words were no longer true, who predicted that the one would betray Him and the other deny Him. For if He had foreknowledge of the traitor, He knew the wickedness in which the treason originated, and this wickedness was by no means taken away by the foreknowledge. And, again, if He had ascertained that one would deny Him, He made that prediction from seeing the weakness out of which that act of denial would arise, and yet this weakness was not to be taken away thus at once by the foreknowledge. But whence he derived the statement, “that these persons betrayed and denied him without manifesting any concern about him,” I know not; for it was proved, with respect to the traitor, that it is false to say that he betrayed his master without an exhibition of anxiety regarding Him. And this was shown to be equally true of him who denied Him; for he went out, after the denial, and wept bitterly.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter XLV

Chapter XLV.
But observe the superficial nature of his argument respecting the former disciples of Jesus, in which he says:  “In the next place, those who were his associates while alive, and who listened to his voice, and enjoyed his instructions as their teacher, on seeing him subjected to punishment and death, neither died with him, nor for him, nor were even induced to regard punishment with contempt, but denied even that they were his disciples, whereas now ye die along with him.” And here he believes the sin which was committed by the disciples while they were yet beginners and imperfect, and which is recorded in the Gospels, to have been actually committed, in order that he may have matter of accusation against the Gospel; but their upright conduct after their transgression, when they behaved with courage before the Jews, and suffered countless cruelties at their hands, and at last suffered death for the doctrine of Jesus, he passes by in silence. For he would neither hear the words of Jesus, when He predicted to Peter, “When thou shalt be old, thou shalt stretch forth thy hands,” etc., to which the Scripture adds, “This spake He, signifying by what death he should glorify God;” nor how James the brother of John—an apostle, the brother of an apostle—was slain with the sword by Herod for the doctrine of Christ; nor even the many instances of boldness displayed by Peter and the other apostles because of the Gospel, and “how they went forth from the presence of the Sanhedrim after being scourged, rejoicing that they were counted worthy to suffer shame for His name,” and so surpassing many of the instances related by the Greeks of the fortitude and courage of their philosophers. From the very beginning, then, this was inculcated as a precept of Jesus among His hearers, which taught men to despise the life which is eagerly sought after by the multitude, but to be earnest in living the life which resembles that of God.
* ↑ John xxi. 18, 19.
* ↑ Acts v. 41.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter XLVI

Chapter XLVI.
But how can this Jew of Celsus escape the charge of falsehood, when he says that Jesus, “when on earth, gained over to himself only ten sailors and tax-gatherers of the most worthless character, and not even the whole of these?” Now it is certain that the Jews themselves would admit that He drew over not ten persons merely, nor a hundred, nor a thousand, but on one occasion five thousand at once, and on another four thousand; and that He attracted them to such a degree that they followed Him even into the deserts, which alone could contain the assembled multitude of those who believed in God through Jesus, and where He not only addressed to them discourses, but also manifested to them His works. And now, through his tautology, he compels us also to be tautological, since we are careful to guard against being supposed to pass over any of the charges advanced by him; and therefore, in reference to the matter before us following the order of his treatise as we have it, he says: “Is it not the height of absurdity to maintain, that if, while he himself was alive, he won over not a single person to his views, after his death any who wish are able to gain over such a multitude of individuals?” Whereas he ought to have said, in consistency with truth, that if, after His death, not simply those who will, but they who have the will and the power, can gain over so many proselytes, how much more consonant to reason is it, that while He was alive He should, through the greater power of His words and deeds, have won over to Himself manifold greater numbers of adherents?
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 55

Chapter LV.—Examples of Such Love.
To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow-citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others.  Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who seeth all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril.

## Footnotes

* ↑ I. ὑπομνήματα (memorials).
* ↑ Literally, “and having received their prices, fed others.”
* ↑ Judith viii. 30.
* ↑ I. omits δεσπότην (Lord).
* ↑ Esther vii., viii.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 56

Chapter LVI.—Let Us Admonish and Correct One Another.
Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. For in this way they shall secure a fruitful and perfect remembrance from us, with sympathy for them, both in our prayers to God, and our mention of them to the saints. Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves], and highly profitable, for they tend to unite us to the will of God. For thus saith the holy Word: “The Lord hath severely chastened me, yet hath not given me over to death.” “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” “The righteous,” saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.” And again he saith, “Blessed is the man whom the Lord reproveth, and reject not thou the warning of the Almighty. For He causes sorrow, and again restores [to gladness]; He woundeth, and His hands make whole. He shall deliver thee in six troubles, yea, in the seventh no evil shall touch thee. In famine He shall rescue thee from death, and in war He shall free thee from the power of the sword. From the scourge of the tongue will He hide thee, and thou shalt not fear when evil cometh. Thou shalt laugh at the unrighteous and the wicked, and shalt not be afraid of the beasts of the field. For the wild beasts shall be at peace with thee: then shalt thou know that thy house shall be in peace, and the habitation of thy tabernacle shall not fail. Thou shalt know also that thy seed shall be great, and thy children like the grass of the field. And thou shalt come to the grave like ripened corn which is reaped in its season, or like a heap of the threshing-floor which is gathered together at the proper time.” Ye see, beloved, that “protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished” by His holy chastisement.

## Footnotes

* ↑ Literally, “there shall be to them a fruitful and perfect remembrance, with compassions both towards God and the saints.”
* ↑ Or “they unite.”
* ↑ Ps. cxviii. 18.
* ↑ Prov. iii. 12; Heb. xii. 6.
* ↑ I. κύριος (Lord).
* ↑ Ps. cxli. 5.
* ↑ Literally, “hand.”
* ↑ Literally, “err” or “sin.”
* ↑ Job v. 17–26.
* ↑ I. βλέπετε πόσος (ye see how great).
* ↑ I. (δεσπότου) πατὴρ γὰρ ἀγαθὸς ὤν (being a good father).
* ↑ I. ἐλεηθῆναι (be pitied).
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 52

Chapter LII.—Such a Confession is Pleasing to God.
The Lord, brethren, stands in need of nothing; and He desires nothing of any one except that confession be made to Him.  For, says the elect David, “I will confess unto the Lord; and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad.” And again he saith, “Offer unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon me in the day of thy trouble: I will deliver thee, and thou shalt glorify me.” For “the sacrifice of God is a broken spirit.”

## Footnotes

* ↑ I. omits from Ps. lxix. 31, 32 the word following “bullock.”
* ↑ Ps. lxix. 31, 32.
* ↑ Or, “sacrifice.”
* ↑ Ps. l. 14, l5. I. omits Ps. l. 15.
* ↑ Ps. li. 17.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 59

Chapter LIX.—Warning Against Disobedience. Prayer.
If, however, any shall disobey the words spoken by Him through us, let them know that they will involve themselves in transgression and serious danger; but we shall be innocent of this sin, and, instant in prayer and supplication, shall desire that the Creator of all preserve unbroken the computed number of His elect in the whole world through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to knowledge of the glory of His name, our hope resting on Thy name which is primal cause of every creature,—having opened the eyes of our heart to the knowledge of Thee, who alone “dost rest highest among the highest, holy among the holy,” who “layest low the insolence of the haughty,” who “destroyest the calculations of the heathen,” who “settest the low on high and bringest low the exalted;” who “makest rich and makest poor,” who “killest and makest to live,” only Benefactor of spirits and God of all flesh, who beholdest the depths, the eye-witness of human works, the help of those in danger, the Saviour of those in despair, the Creator and Guardian of every spirit, who multipliest nations upon earth, and from all madest choice of those who love Thee through Jesus Christ, Thy beloved Son, through whom Thou didst instruct, sanctify, honour us. We would have Thee, Lord, to prove our help and succour. Those of us in affliction save, on the lowly take pity; the fallen raise; upon those in need arise; the sick heal; the wandering ones of Thy people turn; fill the hungry; redeem those of us in bonds; raise up those that are weak; comfort the faint-hearted; let all the nations know that Thou art God alone and Jesus Christ Thy Son, and we are Thy people and the sheep of Thy pasture.

## Footnotes

* ↑ Is. lvii. 15.
* ↑ Is. xiii. 11.
* ↑ Ps. xxxiii. 10.
* ↑ Job v. 11; Ezek. xvii. 24.
* ↑ 1 Sam. ii. 7.
* ↑ Deut. xxxii. 39.
* ↑ Numb. xvi. 22, xxvii. 16; Jer. xxxii. 27.
* ↑ I. gives ἀσεβεῖς (ungodly) where ἀσθενεῖς (sick) is substituted.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 6

Chapter VI.—Continuation. Several Other Martyrs.
To these men who spent their lives in the practice of holiness, there is to be added a great multitude of the elect, who, having through envy endured many indignities and tortures, furnished us with a most excellent example. Through envy, those women, the Danaids and Dircæ, being persecuted, after they had suffered terrible and unspeakable torments, finished the course of their faith with stedfastness, and though weak in body, received a noble reward. Envy has alienated wives from their husbands, and changed that saying of our father Adam, “This is now bone of my bones, and flesh of my flesh.” Envy and strife have overthrown great cities, and rooted up mighty nations.

## Footnotes

* ↑ Some suppose these to have been the names of two eminent female martyrs under Nero; others regard the clause as an interpolation.
* ↑ Literally, “have reached to the stedfast course of faith.”
* ↑ Gen. ii. 23.
* ↑ I. κατέσκαψεν (razed to the ground).
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 57

Chapter LVII.—Let the Authors of Sedition Submit Themselves.
Ye therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant self-confidence of your tongue. For it is better for you that ye should occupy a humble but honourable place in the flock of Christ, than that, being highly exalted, ye should be cast out from the hope of His people. For thus speaketh all-virtuous Wisdom: “Behold, I will bring forth to you the words of my Spirit, and I will teach you my speech.  Since I called, and ye did not hear; I held forth my words, and ye regarded not, but set at naught my counsels, and yielded not at my reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon me, I will not hear you; the wicked shall seek me, and they shall not find me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to my counsels, but despised my reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.…For, in punishment for the wrongs which they practised upon babes, shall they be slain, and inquiry will be death to the ungodly; but he that heareth me shall rest in hope and be undisturbed by the fear of any evil.”

## Footnotes

* ↑ Literally, “to be found small and esteemed.”
* ↑ Literally, “His hope.”
* ↑ I. adds οτενοχωρία (straits).
* ↑ Here begins the lacuna in the old text referred to in the Introduction.  The newly discovered portion of the Epistle extends from this point to the end of Chap. lxiii.
* ↑ Prov. i. 22–33.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 58

Chapter LVIII.—Submission the Precursor of Salvation.
Let us, therefore, flee from the warning threats pronounced by Wisdom on the disobedient, and yield submission to His all-holy and glorious name, that we may stay our trust upon the most hallowed name of His majesty. Receive our counsel, and ye shall be without repentance. For, as God liveth, and as the Lord Jesus Christ and the Holy Ghost live,—both the faith and hope of the elect, he who in lowliness of mind, with instant gentleness, and without repentance hath observed the ordinances and appointments given by God—the same shall obtain a place and name in the number of those who are being saved through Jesus Christ, through whom is glory to Him for ever and ever. Amen.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 54

Chapter LIV.—He Who is Full of Love Will Incur Every Loss, that Peace May Be Restored to the Church.
Who then among you is noble-minded? who compassionate? who full of love? Let him declare, “If on my account sedition and disagreement and schisms have arisen, I will depart, I will go away whithersoever ye desire, and I will do whatever the majority commands; only let the flock of Christ live on terms of peace with the presbyters set over it.” He that acts thus shall procure to himself great glory in the Lord; and every place will welcome him. For “the earth is the Lord’s, and the fulness thereof.” These things they who live a godly life that is never to be repented of, both have done and always will do.

## Footnotes

* ↑ Literally, “the multitude.”
* ↑ I. ἐν Χριστῷ (in Christ).
* ↑ Or, “receive.”
* ↑ Ps. xxiv. 1; 1 Cor. x. 26, 28.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 60

Chapter LX.—Prayer Continued.
Thou didst make to appear the enduring fabric of the world by the works of Thy hand; Thou, Lord, didst create the earth on which we dwell,—Thou, who art faithful in all generations, just in judgments, wonderful in strength and majesty, with wisdom creating and with understanding fixing the things which were made, who art good among them that are being saved and faithful among them whose trust is in Thee; O merciful and Compassionate One, forgive us our iniquities and offences and transgressions and trespasses. Reckon not every sin of Thy servants and handmaids, but Thou wilt purify us with the purification of Thy truth; and direct our steps that we may walk in holiness of heart and do what is good and well-pleasing in Thy sight and in the sight of our rulers. Yea, Lord, make Thy face to shine upon us for good in peace, that we may be shielded by Thy mighty hand and delivered from every sin by Thine uplifted arm, and deliver us from those who hate us wrongfully.  Give concord and peace to us and all who dwell upon the earth, even as Thou gavest to our fathers, when they called upon Thee in faith and truth, submissive as we are to Thine almighty and all-excellent Name.

## Footnotes

* ↑ σωζομένοις is the emendation of Harnack for ὁρωμένοις (seen).
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 53

Chapter LIII.—The Love of Moses Towards His People.
Ye understand, beloved, ye understand well the sacred Scriptures, and ye have looked very earnestly into the oracles of God. Call then these things to your remembrance. When Moses went up into the mount, and abode there, with fasting and humiliation, forty days and forty nights, the Lord said unto him, “Moses, Moses, get thee down quickly from hence; for thy people whom thou didst bring out of the land of Egypt have committed iniquity. They have speedily departed from the way in which I commanded them to walk, and have made to themselves molten images.” And the Lord said unto him, “I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.” But Moses said, “Far be it from Thee, Lord: pardon the sin of this people; else blot me also out of the book of the living.” O marvellous love! O insuperable perfection! The servant speaks freely to his Lord, and asks forgiveness for the people, or begs that he himself might perish along with them.

## Footnotes

* ↑ Ex. xxxii. 7, etc.; Deut. ix. 12, etc.
* ↑ Ex. xxxii. 9, etc.
* ↑ Ex. xxxii. 32.
* ↑ Or, “mighty.”
* ↑ I. δεσπότης (master).
* ↑ Literally, “be wiped out.”
# Ante-Nicene Fathers/Volume VI/Peter of Alexandria/Canonical Epistle/Canon VII

Canon VII.
But the freemen shall be tried by penance for three years, both for their dissimulation, and for having compelled their fellow-servants to offer sacrifice, inasmuch as they have not obeyed the apostle, who would have the masters do the same things unto the servant, forbearing threatening; knowing, says he, that our and their Master is in heaven; and that there is no respect of persons with Him. Now, if we all have one Master, with whom is no respect of persons, since Christ is all and in all, in barbarian, Scythian, bond or free, they ought to consider what they have done, wishing to preserve their own lives. They have drawn their fellow-servants to idolatry who would have been able to escape, had they given to them that which is just and equal, as again says the apostle.
Balsamon. But upon the freemen, or the masters of the servant compelled to sacrifice, he enjoins a punishment of three years, both because they pretended to sacrifice, and seemed to assent to it; and also because they compelled their fellow-servants to offer sacrifice, and did not obey the apostle, who ordered them to forbear threatening their servants, inasmuch as they themselves, the masters, are the servants of God, and fellow-servants with their own domestics. And then they have made haste to preserve their own lives, and have driven their fellow-servants to idolatry who might have escaped.
Zonaras. But upon the freemen, that is, the masters of the servants who were compelled to sacrifice, he enjoins a penalty of three years, both because they pretended to sacrifice, and altogether appeared to succumb; and also because they compelled their fellow-servants to offer sacrifice, and did not obey the apostle’s injunction to forbear threatening their servants; since they also, the masters, are the servants of God, and the fellow-servants of their own domestics. And they indeed made haste to preserve their own lives, and drove their fellow-servants, who might have escaped, to idolatry.

## Footnotes

* ↑ Eph. vi. 9.
* ↑ Rom. ii. 11.
* ↑ Col. iii. 11.