OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 20

Chapter XX.—Christ the Only Prophet Has Appeared in Different Ages.
“But give heed to my first discourse of the truth. If any one do not allow the man fashioned by the hands of God to have had the Holy Spirit of Christ, how is he not guilty of the greatest impiety in allowing another born of an impure stock to have it? But he would act most piously, if he should not allow to another to have it, but should say that he alone has it, who has changed his forms and his names from the beginning of the world, and so reappeared again and again in the world, until coming upon his own times, and being anointed with mercy for the works of God, he shall enjoy rest for ever. His honour it is to bear rule and lordship over all things, in air, earth, and waters. But in addition to these, himself having made man, he had breath, the indescribable garment of the soul, that he might be able to be immortal.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 24

Chapter XXIV.—The Prophetess a Misleader.
“However, she, not only presuming to say and to hear that there are many gods, but also believing herself to be one, and in hope of being that which she had not a nature to be, and throwing away what she had, and as a female being in her courses at the offering of sacrifices, is stained with blood; and then she pollutes those who touch her. But when she conceives and brings forth temporary kings, she stirs up wars, shedding much blood; and those who desire to learn truth from her, by telling them all things contrary, and presenting many and various services, she keeps them always seeking and finding nothing, even until death.  For from the beginning a cause of death lies upon blind men; for she, prophesying deceit, and ambiguities, and obliquities, deceives those who believe her.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 27

Chapter XXVII.—The Prophet and the Prophetess.
“And what need is there to say more? The male is wholly truth, the female wholly falsehood. But he who is born of the male and the female, in some things speaks truth, in some falsehood. For the female, surrounding the white seed of the male with her own blood, as with red fire, sustains her own weakness with the extraneous supports of bones, and, pleased with the temporary flower of flesh, and spoiling the strength of the judgment by short pleasures, leads the greater part into fornication, and thus deprives them of the coming excellent Bridegroom. For every person is a bride, whenever, being sown with the true Prophet’s whole word of truth, he is enlightened in his understanding.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 25

Chapter XXV.—Cain’s Name and Nature.
“Hence the ambiguous name which she gave to her first-born son, calling him Cain, which has a capability of interpretation in two ways; for it is interpreted both Possession and Envy, as signifying that in the future he was to envy either a woman, or possessions, or the love of the parents towards her. But if it be none of these, then it will befall him to be called the Possession. For she possessed him first, which also was advantageous to him. For he was a murderer and a liar, and with his sins was not willing to be at peace with respect to the government. Moreover, those who came forth by succession from him were the first adulterers. And there were psalteries, and harps, and forgers of instruments of war. Wherefore also the prophecy of his descendants being full of adulterers and of psalteries, secretly by means of pleasures excites to wars.

## Footnotes

* ↑ [Note the fantastic mysticism of this interpretation here given.—R.]
* ↑ Qu. “towards Abel”?
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 26

Chapter XXVI.—Abel’s Name and Nature.
“But he who amongst the sons of men had prophecy innate to his soul as belonging to it, expressly, as being a male, indicating the hopes of the world to come, called his own son Abel, which without any ambiguity is translated Grief. For he assigns to his sons to grieve over their deceived brethren. He does not deceive them when he promises them comfort in the world to come. When he says that we must pray to one only God, he neither himself speaks of gods, nor does he believe another who speaks of them. He keeps the good which he has, and increases more and more. He hates sacrifices, bloodshed, and libations; he loves the chaste, the pure, the holy. He quenches the fire of altars, represses wars, teaches pious preachers wisdom, purges sins, sanctions marriage, approves temperance, leads all to chastity, makes men liberal, prescribes justice, seals those of them who are perfect, publishes the word of peace, prophesies explicitly, speaks decidedly, frequently makes mention of the eternal fire of punishment, constantly announces the kingdom of God, indicates heavenly riches, promises unfading glory, shows the remission of sins by works.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 28

Chapter XXVIII.—Spiritual Adultery.
“Wherefore, it is fitting to hear the one only Prophet of the truth, knowing that the word that is sown by another bearing the charge of fornication, is, as it were, cast out by the Bridegroom from His kingdom. But to those who know the mystery, death is also produced by spiritual adultery. For whenever the soul is sown by others, then it is forsaken by the Spirit, as guilty of fornication or adultery; and so the living body, the life-giving Spirit being withdrawn, is dissolved into dust, and the rightful punishment of sin is suffered at the time of the judgment by the soul, after the dissolution of the body; even as, among men, she who is caught in adultery is first cast out from the house, and then afterwards is condemned to punishment.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 29

Chapter XXIX.—The Signal Given.
While Peter was about to explain fully to us this mystic word, Zacchæus came, saying: “Now indeed, O Peter, is the time for you to go out and engage in the discussion; for a great crowd awaits you, packed together in the court; and in the midst of them stands Simon, like a war-chieftain attended by his spearmen.” And Peter, hearing this, ordered me to withdraw for prayer, as not yet having received baptism for salvation, and then said to those who were already perfected: “Let us rise and pray that God, by His unfailing mercies, may help me striving for the salvation of the men whom He has made.” And having thus said, and having prayed, he went out into the uncovered portion of the court, which was a large space; and there were many come together for the purpose of seeing him, his pre-eminence having made them more eagerly hasten to hear.

## Footnotes

* ↑ [For a general comparison of the discussions with Simon, see Recognitions, ii. 19. Comp. Homily XVI. 1.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 21

Chapter XXI.—The Eating of the Forbidden Fruit Denied.
“He himself being the only true prophet, fittingly gave names to each animal, according to the merits of its nature, as having made it. For if he gave a name to any one, that was also the name of that which was made, being given by him who made it. How, then, had he still need to partake of a tree, that he might know what is good and what is evil, if he was commanded not to eat of it? But this senseless men believe, who think that a reasonless beast was more powerful than the God who made these things.

## Footnotes

* ↑ Gen. ii. 20.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 22

Chapter XXII.—Male and Female.
“But a companion was created along with him, a female nature, much differing from him, as quality from substance, as the moon from the sun, as fire from light. She, as a female ruling the present world as her like, was entrusted to be the first prophetess, announcing prophecy with all amongst those born of woman. But the other, as the son of man, being a male, prophesies better things to the world to come as a male.

## Footnotes

* ↑ That is, the present world is female, and is under the rule of the female; the world to come is male, and is under the rule of the male.
* ↑ The allusion is to the fact that John the Baptist is called the greatest of those born of woman, while Christ is called the Son of man.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XI/Chapter 7

7. The Healing of the Sick on the Other Side. The Method of Healing.
But after this both Jesus and Peter will go up into the boat, and the wind will cease; and those in the boat, perceiving the great dangers from which they have been saved, will worship Him, saying, not simply, “Thou art the Son of God,” as also the two demoniacs said, but, “Of a truth, Thou art the Son of God.” This the disciples in the boat say, for I do not think that others than the disciples said so. And when we have undergone all these experiences, having crossed over, we shall come to the land where Jesus commanded us to go before Him. And perhaps, also, some secret and occult mystery with reference to some who were saved by Jesus is indicated by the words, “And when the men of that place knew Him,”—plainly of the place on the other side,—“they sent into all that region round about,”—round about the other side, not on the other side itself, but round about it,—“and they brought unto Him all that were sick.” And here observe that they brought unto Him not only many that were sick, but all in that region round about; and the sick who were brought to Him besought Him that they might touch if it were only the border of His garment, beseeching this grace from Him, since they were not like “the woman who had an issue of blood twelve years, and who came behind Him and touched the border of His garment, saying within herself, If I do but touch His garment, I shall be made whole.” For observe in what is said about the border of His garment, on account of what the flowing of her blood ceased at once. But those from the country round the land of Gennesaret, to which Jesus and His disciples crossed over and came, did not come of themselves to Jesus, but were brought by those who had sent the tidings, inasmuch as they were not able because of their extreme weakness to come of themselves. Nor did they merely touch the garment, like the woman who had an issue of blood, but they touched after that they had besought Him. Only, of these, “as many as touched were made whole.” And whether there be any difference between the “They were made whole,” which is said in their case, and the “being saved,”—for it was said to the woman with the issue of blood, “Thy faith hath saved thee,” you may yourself consider.

## Footnotes

* ↑ Matt. xiv. 33.
* ↑ Matt. xiv. 35.
* ↑ Matt. xiv. 36.
* ↑ Matt. ix. 20, 21.
* ↑ Matt. xiv. 36.
* ↑ διεσώθησαν.
* ↑ σωθῆναι.
* ↑ Matt. ix. 22.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/First Pseudo-Clement/Chapter 3

Chapter III.—True Virgins Prove Themselves Such by Self-Denial, as Does the True Believer by Good Works.
For virgins are a beautiful pattern to believers, and to those who shall believe. The name alone, indeed, without works, does not introduce into the kingdom of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, whilst he is not such in works, he cannot possibly be a believer. “Let no one,” therefore, “lead you astray with the empty words of error.” For, merely because a person is called a virgin, if he be destitute of works excellent and comely, and suitable to virginity, he cannot possibly be saved. For our Lord called such virginity as that “foolish,” as He said in the Gospel; and because it had neither oil nor light, it was left outside of the kingdom of heaven, and was shut out from the joy of the bridegroom, and was reckoned with His enemies. For such persons as these “have the appearance only of the fear of God, but the power of it they deny.” For they “think with themselves that they are something, whilst they are nothing, and are deceived. But let every one constantly try his works,” and know himself; for empty worship does he offer, whosoever he be that makes profession of virginity and sanctity, “and denies its power.” For virginity of such a kind is impure, and disowned by all good works. For “every tree whatsoever is known from its fruits.” “See that thou understand what I say:  God will give thee understanding.” For whosoever engages before God to preserve sanctity must be girded with all the holy power of God.  And, if with true fear he crucify his body, he for the sake of the fear of God excuses himself from that word in which the Scripturehas said: “Be fruitful, and multiply,” and shuns all the display, and care, and sensuality, and fascination of this world, and its revelries and its drunkenness, and all its luxury and ease, and withdraws from the entire life of this world, and from its snares, and nets, and hindrances; and, whilst thou walkest upon the earth, be zealous that thy work and thy business be in heaven.

## Footnotes

* ↑ Eph. v. 6.
* ↑ Matt. xxv. 2.
* ↑ 2 Tim. iii. 5.
* ↑ Lit. “let every one be trying.”
* ↑ Gal. vi. 3, 4.
* ↑ Matt. xii. 33. [More probably Luke vi. 44.—R.]
* ↑ Or “consider.” There is no play on words in the passage quoted (2 Tim. ii. 7), nor perhaps was this intended in the Syriac.
* ↑ 2 Tim. ii. 7.
* ↑ Lit. “true in fear of God.” The reading is probably faulty.—Beelen.
* ↑ The ellipsis is usually to be thus filled up in these epistles. [In similar cases which follow, italics will not be used.—R.]
* ↑ Gen. i. 28.
* ↑ Or “the sensual pleasures.”
* ↑ Or “from all intercourse with.”
* ↑ Either something is here omitted by the transcriber, or Clement has varied the form of expression.—Beelen.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity
## Contents

* Title Page
* Introductory Notice
* First Pseudo-Clement
* Second Pseudo-Clement
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/First Pseudo-Clement/Chapter 10

Chapter X.—Denunciation of Dangerous and Scandalous Association with Maidens.
Now, we are persuaded of you, my brethren, that your thoughts are occupied about those things which are requisite for your salvation. But we speak thus in consequence of the evil rumours and reports concerning shameless men, who, under pretext of the fear of God, have their dwelling with maidens, and so, expose themselves to danger, and walk with them along the road and in solitary places alone—a course which is full of dangers, and full of stumbling-blocks and snares and pitfalls; nor is it in any respect right for Christians and those who fear God so to conduct themselves. Others, too, eat and drink with them at entertainments allowing themselves in loose behaviour and much uncleanness—such as ought not to be among believers, and especially among those who have chosen for themselves a life of holiness. Others, again, meet together for vain and trifling conversation and merriment, and that they may speak evil of one another; and they hunt up tales against one another, and are idle: persons with whom we do not allow you even to eat bread. Then, others gad about among the houses of virgin brethren or sisters, on pretence of visiting them, or reading the Scriptures to them, or exorcising them.  Forasmuch as they are idle and do no work, they pry into those things which ought not to be inquired into, and by means of plausible words make merchandise of the name of Christ. These are men from whom the divine apostle kept aloof, because of the multitude of their evil deeds; as it is written: “Thorns sprout in the hands of the idle;” and, “The ways of the idle are full of thorns.”

## Footnotes

* ↑ Or “life.”
* ↑ The words which follow, “concerning those things which we speak,” appear not to be genuine.—Beelen.
* ↑ Beelen supposes a ἓν διὰ δυοῖν: “along the lonely road.”
* ↑ i.e., virginity.
* ↑ Prov. xxvi. 9.
* ↑ Prov. xv. 19 (LXX.).
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/First Pseudo-Clement/Chapter 13

Chapter XIII.—What Priests Should Be and Should Not Be.
Beloved brethren! that a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That “the harvest is great, but the workmen are few,” this also is well-known and manifest.  Let us, therefore, “ask of the Lord of the harvest” that He would send forth workmen into the harvest; such workmen as “shall skilfully dispense the word of truth;” workmen “who shall not be ashamed;” faithful workmen; workmen who shall be “the light of the world;” workmen who “work not for the food that perisheth, but for that food which abideth unto life eternal;” workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not “hireling” workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who “serve their belly;” not workmen who “with fair speeches and pleasant words mislead the hearts of the innocent;” not workmen who imitate the children of light, while they are not light but darkness—“men whose end is destruction;” not workmen who practise iniquity and wickedness and fraud; not “crafty workmen;” not workmen “drunken” and “faithless;” nor workmen who traffic in Christ; not misleaders; not “lovers of money; not malevolent.”
Let us, therefore, contemplate and imitate the faithful who have conducted themselves well in the Lord, as is becoming and suitable to our calling and profession. Thus let us do service before God in justice and righteousness, and without blemish, “occupying ourselves with things good and comely before God and also before men.” For this is comely, that God be glorified in us in all things.
Here endeth the first Epistle of Clement.

## Footnotes

* ↑ Matt. ix. 37, 38.
* ↑ Lit. “without shame,” 2 Tim. ii. 15.
* ↑ Matt. v. 14.
* ↑ John vi. 27.
* ↑ John x. 12, 13.
* ↑ Rom. xvi. 18.
* ↑ Phil. iii. 9.
* ↑ 2 Cor. xi. 13.
* ↑ See Matt. xxiv. 45–51.
* ↑ [Comp. the term χριστέμπορος “Christ-monger,” “Christ-trafficker,” in Teaching, chap. xii. 5, vol. vii. p. 381.—R.]
* ↑ 1 Tim. iii. 3; Tit. i. 7.
* ↑ Rom. xii. 17.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/First Pseudo-Clement/Chapter 2

Chapter II.—For True Virginity Perfect Virtue is Necessary.
Of all virgins of either sex who have truly resolved to preserve virginity for the sake of the kingdom of heaven—of each and every one of them it is required that he be worthy of the kingdom of heaven in every thing. For not by eloquence or renown, by station and descent, or by beauty or strength, or by length of life, is the kingdom of heaven obtained; but it is obtained by the power of faith, when a man exhibits the works of faith. For whosoever is truly righteous, his works testify concerning his faith, that he is truly a believer, with a faith which is great, a faith which is perfect, a faith which is in God, a faith which shines in good works, that the Father of all may be glorified through Christ. Now, those who are truly virgins for the sake of God give heed to Him who hath said, “Let not righteousness and faith fail thee; bind them on thy neck, and thou shalt find favour for thyself; and devise thou good things before God and before men.” “The paths,” therefore, “of the righteous shine as the light, and the light of them advances until the day is perfect.” For the beams of their light illumine the whole creation even now by good works, as those who are truly “the light of the world,” giving light to “those who sit in darkness,” that they may arise and go forth from the darkness by the light of the good works of the fear of God, “that they may see our good works and glorify our Father who is in heaven.” For it is required of the man of God, that in all his words and works he be perfect, and that in his life he be adorned with all exemplary and well-ordered behaviour, and do all his deeds in righteousness, as a man of God.

## Footnotes

* ↑ Zing., not so well, takes this to mean, “by the confession of the mouth” (durch das mündliche Bekenntniss), comparing Matt. vii. 21.
* ↑ Lit. “by word or by name.”
* ↑ The Greek word σχῆμα, here adopted in the Syriac, is sometimes thus used.—Beelen.
* ↑ Lit. “much time.”
* ↑ Prov. iii. 3, 4 (LXX.).
* ↑ Lit. “fixed.” Prov. iv. 18.
* ↑ Matt. v. 14.
* ↑ Isa. ix. 2; Matt. iv. 16.
* ↑ Matt. v. 16; 1 Pet. ii. 12.
* ↑ Probably referring to 1 Cor. xiv. 40.—Beelen.
# Ante-Nicene Fathers/Volume VIII/Title Pages

Writings of the Fathers Down to A.D. 325
ANTE-NICENE FATHERS
VOLUME 8.
The Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocrypha, Decretals, Memoirs of Edessa and Syriac Documents, Remains of the First Ages
Edited by
ALEXANDER ROBERTS, D.D., and 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 and Fourth Centuries:
The Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocrypha, Decretals, Memoirs of Edessa and Syriac Documents, Remains of the First Ages.
American Edition.
Chronologically Arranged, with Notes, Prefaces, and Elucidations,
by
A. Cleveland Coxe, D.D.
Τὰ ἀρχαῖα ἔθη κρατείτω.
—The Nicene Council.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/First Pseudo-Clement/Chapter 1

Two Epistles Concerning Virginity.
The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle.
Chapter I.—The Salutation.
To all those who love and cherish their life in Christ through God the Father, and obey the truth of God in hope of eternal life; to those who bear affection towards their brethren and towards their neighbours in the love of God; to the blessed virgins, who devote themselves to preserve virginity “for the sake of the kingdom of heaven;” and to the holy virgins: the peace which is in God.

## Footnotes

* ↑ In later Greek παρθένος was used of both sexes (comp. Rev. xiv. 4). The Syriac original employs both a masculine and a feminine form. This will not always be indicated in the following translation.
* ↑ Matt. xix. 12.
* ↑ Or “to the holy virgins who are in God: peace.” So Zingerle, and probably Wetstein.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/First Pseudo-Clement
## 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