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# Ante-Nicene Fathers/Volume VII/The Teaching of the Twelve Apostles/The Teaching of the Twelve Apostles/Chapter X

Chapter X.—Prayer After Communion.
1. But after ye are filled, thus give thanks: 2. We thank Thee, holy Father, for Thy holy name which Thou didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 3. Thou, Master almighty, didst create all things for Thy name’s sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us Thou didst freely give spiritual food and drink and life eternal through Thy Servant. 4. Before all things we thank Thee that Thou art mighty; to Thee be the glory for ever. 5. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou hast prepared for it; for Thine is the power and the glory for ever. 6. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. 7. But permit the prophets to make Thanksgiving as much as they desire.

## Footnotes

* ↑ This post-communion thanksgiving is f ound in Apostolic Constitutions, vii. 26, but with many omissions, alterations, and additions. Still, the correspondence in thought and language is very remarkable. Schaff cites a similar prayer at the Passover (after the Hallel cup).
* ↑ “After the participation” (Apostolic Constitutions) points to a distinct Eucharistic service. Here the Lord’s Supper is evidently connected with the Agape [a noteworthy suggestion]; comp. 1 Cor. xi. 20–22, 33. This is an evidence of early date; comp. Justin Martyr, Apol. i. chaps. 64–66, where the Lord’s Supper is shown to be distinct (Ante-Nicene Fathers, i. pp. 185, 186).
* ↑ This last clause has no parallel in Apostolic Constitutions, and points to an earlier and more spiritual conception of the Eucharist. Verse 4 also is peculiar to this passage.
* ↑ The above rendering follows Bryennios; that of Harnack (formerly accepted by Hall and Napier) is: “Gather it, sanctified, from the four winds, into Thy kingdom,” etc. The phrase “from the four winds” recalls Matt. xxiv. 31.
* ↑ This is peculiar; but comp. 1 Cor. vii. 31 for the last clause.
* ↑ The Codex reads τῷ ὺεῷ, which Bryennios alters to τῷ ὺιῷ. The former is the more difficult reading, and is defended by Harnack.
* ↑ This exhortation indicates a mixed assembly; comp. Apostolic Constitutions. [If so, it belongs to the Agape.]
* ↑ Cor. xvi. 22, Revised Version, margin: “That is, our Lord cometh.” Comp. Rev. xxii. 20.
* ↑ A limitation as compared with 1 Cor. Xiv. 29, 31, and yet indicating a combination of extemporaneous devotion with the liturgical form. The verse prepares the way for the next chapter.
# Ante-Nicene Fathers/Volume VII/The Teaching of the Twelve Apostles/The Teaching of the Twelve Apostles/Chapter XIV

Chapter XIV.—Christian Assembly on the Lord’s Day.
1. But every Lord’s day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. 2. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. 3. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations.

## Footnotes

* ↑ Verses 1 and 3 are given substantially in Apostolic Constitutions, vii. 30. This chapter would seem to belong more properly before chap. viii.; but the same order of topics is followed in Apostolic Constitutions,—a remarkable proof of literary connection.
* ↑ Comp. Rev. i. 10. Here the full form is κατὰ κυριακὴν δὲ Κυρίον. If the early date is allowed, this verse confirms the view that from the first the Lord’s Day was observed, and that, too, by a eucharistic celebration.
* ↑ Comp chap. iv. 14. No parallel in Apostolic Constitutions.
* ↑ On this spiritual sense of “sacrifice,” comp. Rom. xii. 1; Phil. ii. 17; Heb. xiii. 15; 1 Pet. ii. 5.
* ↑ “That hath the (or, any) dispute” (ἀμφιβολίαν); comp. Matt. v. 23, 24.
* ↑ [See Mal. i. 11. See Irenæus, cap. xvii. 5, vol. i. p. 484.]
* ↑ Mal. i. 11, 14. Quoted in Apostolic Constitutions and by several Ante-Nicene Fathers, with the same reference to the Eucharist.
# Ante-Nicene Fathers/Volume VII/The Teaching of the Twelve Apostles/The Teaching of the Twelve Apostles/Chapter VI

Chapter VI.—Against False Teachers, and Food Offered to Idols.
1. See that no one cause thee to err from this way of the Teaching, since apart from God it teacheth thee. 2. For if thou art able to bear all the yoke of the Lord, thou wilt be perfect; but if thou art not able, what thou art able that do. 3. And concerning food, bear what thou art able; but against that which is sacrificed to idols be exceedingly on thy guard; for it is the service of dead gods.

## Footnotes

* ↑ Of this chapter, two phrases and one entire clause are found in Apostolic Constitutions, vii. 19–21.
* ↑ Comp. Matt. xxiv . 4 (Greek); Revised Version, “lead you astray:” Apostolic Constitutions, vii. 19.
* ↑ Or, “the whole yoke.” Those who accept the Jewish-Christian authorship refer this to the ceremonial law. It seems quite as likely to mean ascetic regulations. Of these there are many traces, even in the New-Testament churches.
* ↑ Apostolic Constitutions, vii. 20, begins with a similar phrase, but is explicitly against asceticism in this respect. The precepts here do not indicate any such spirit as that opposed by Paul.
* ↑ Comp. Acts xv. 20, 29; 1 Cor. viii. 4, etc., x. 18, etc. (Rom. xiv. 20 refers to ascetic abstinence.) This prohibition had a necessary permanence; comp. Apostolic Constitutions, vii. 21.
* ↑ Comp. the same phrase in 2 Clement, iii. This chapter closes the first part of the Teaching, that supposed to be intended for catechumens. The absence of doctrinal statement does not necessarily prove the existence of a circle of Gentile Christians where the Pauline theology was unknown. If such a circle existed, emphasizing the ethical side of Christianity to the exclusion of its doctrinal basis, it disappeared very soon. From the nature of the case, that kind of Christianity is intellectually weak and necessarily short-lived.
# Ante-Nicene Fathers/Volume VII/The Teaching of the Twelve Apostles/The Teaching of the Twelve Apostles/Chapter VIII

Chapter VIII.—Concerning Fasting and Prayer (the Lord’s Prayer).
1. But let not your fasts be with the hypocrites; for they fast on the second and fifth day of the week; but do ye fast on the fourth day and the Preparation (Friday). 2. Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever. 3. Thrice in the day thus pray.

## Footnotes

* ↑ The entire chapter is found almost verbatim in Apostolic Constitutions, vii. 23, 24.
* ↑ Comp. Matt. vi. 16.
* ↑ The reasons for fasting on Wednesday and Friday are given in Apostolic Constitutions (the days of betrayal and of burial). Monday and Thursday were the Jewish fast-days. The word “Preparation” (day before the Jewish sabbath) occurs in Matt. xxvii. 62, etc., and for some time retained a place in Christian literature.
* ↑ Matt. vi. 5, 9–13. This form of the Lord’s Prayer is evidently cited from Matthew, not from Luke. The textual variations are slight. The citation is of importance as proving that the writer used this Gospel, and that the liturgical use of the Lord’s Prayer was common.
* ↑ On this phrase, comp. Revised Version, Matt. vi. 11; Luke xi. 3 (text, margin, and American appendix).
* ↑ The variation in the form of the doxology confirms the judgment of textual criticism, which omits it in Matt. vi. 13. All early liturgical literature tends in the same direction; comp. Apostolic Constitutions, vii. 24.
* ↑ This is in accordance with Jewish usage. Dan. vi. 10; Ps. lv. 17. Comp. Acts iii. 1, x. 9.
# Ante-Nicene Fathers/Volume VII/The Teaching of the Twelve Apostles/The Teaching of the Twelve Apostles/Chapter XII

Chapter XII.—Reception of Christians.
1. But let every one that cometh in the name of the Lord be received, and afterward ye shall prove and know him; for ye shall have understanding right and left. 2. If he who cometh is a wayfarer, assist him as far as ye are able; but he shall not remain with you, except for two or three days, if need be. 3. But if he willeth to abide with you, being an artisan, let him work and eat; but if he hath no trade, 4. according to your understanding see to it that, as a Christian, he shall not live with you idle. 5. But if he willeth not to do, he is a Christ-monger. Watch that ye keep aloof from such.

## Footnotes

* ↑ Verse 1 is almost identical with the beginning of Apostolic Constitutions, vii. 28; the remaining verses have no parallel.
* ↑ All professed Christians are meant.
* ↑ Comp. 2 Thess. iii. 10.
* ↑ The term occurs only here in the Teaching.
* ↑ “Christ-trafficker.” The abuse of Christian fellowship and hospitality naturally followed the remarkable extension of Christianity. This expressive term was coined to designate the class of idlers who would make gain out of their professed Christianity. It occurs in the longer form of the Ignatian Epistles (Trallians, vi.) and in literature of the fourth century.
# Ante-Nicene Fathers/Volume VII/The Teaching of the Twelve Apostles/The Teaching of the Twelve Apostles/Chapter VII

Chapter VII.—Concerning Baptism.
1. And concerning baptism, thus baptize ye: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. 2. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. 3. But if thou have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. 4. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before.

## Footnotes

* ↑ Verse 1 is found, well-nigh entire, in Apostolic Constitutions vii. 22, but besides this only a few words of verses 2 and 4. The chapter has naturally called out much discussion as to the mode of baptism.
* ↑ [Elucidation I.]
* ↑ Matt. xxviii. 19.
* ↑ Probably running water.
* ↑ The previous verses point to immersion; this permits pouring in certain cases, which indicates that this mode was not unknown. The trine application of the water, and its being poured on the head, are both significant.
* ↑ The fasting of the baptized is enjoined in Apostolic Constitutions, but that of the baptizer (and others) is peculiar to this document.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew

Origen’s Commentary
on the
Gospel of Matthew.
by
John Patrick, D.D.

## Contents

* Introduction
* Origen's Commentary on Matthew
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book X/Chapter 13

13. Relation of Men to Angels.
From this it does not follow, as some suppose, that the men who are saved in Christ are superior even to the holy angels; for how can those who are cast by the holy angels into vessels be compared with those who cast them into vessels, seeing that they have been put under the authority of the angels? While we say this, we are not ignorant that the men who will be saved in Christ surpass some angels—namely, those who have not been entrusted with this office—but not all of them. For we read, “Which things angels desire to look into,” where it is not said “all” angels. And we know also this—“We shall judge angels” where it is not said “all” angels. Now since these things are written about the net and about those in the net, we say that he who desires that, before the consummation of the age, and before the coming of the angels to sever the wicked from among the righteous, there should be no evil persons “of every kind” in the net, seems not to have understood the Scripture, and to desire the impossible. Wherefore let us not be surprised if, before the severing of the wicked from among the righteous by the angels who are sent forth for this purpose, we see our gatherings also filled with wicked persons. And would that those who will be cast into the furnace of fire may not be greater in number than the righteous! But since we said in the beginning, that the parables and similitudes are not to be accepted in respect of all the things to which they are likened or compared, but only in respect of some things, we must further establish from the things to be said, that in the case of the fishes, so far as their life is concerned, an evil thing happens to them when they are found in the net. For they are deprived of the life which is theirs by nature, and whether they are cast into vessels or cast away, they suffer nothing more than the loss of the life as it is in fishes; but, in the case of those to whom the parable refers, the evil thing is to be in the sea and not to come into the net, in order to be cast along with the good into vessels. And in like manner the bad fishes are cast without and thrown away; but the bad in the similitude before us are cast into “the furnace of fire,” that what is said in Ezekiel about the furnace of fire may also overtake them—“And the Word of the Lord came unto me saying, Son of man behold the house of Israel is become to me all mixed with brass and iron,” etc., down to the words, “And ye shall know that I the Lord have poured My fury upon you.”

## Footnotes

* ↑ 1 Pet. i. 12.
* ↑ 1 Cor. vi. 3.
* ↑ Ezek. xviii. 17–22.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew
## Contents

* From Book I
* From Book II
* Book X
* Book XI
* Book XII
* Book XIII
* Book XIV
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book X/Chapter 1

Book X.
1. The Parable of the Tares: the House of Jesus.
“Then He left the multitudes and went into His house, and His disciples came unto Him saying, Declare to us the parable of the tares of the field.” When Jesus then is with the multitudes, He is not in His house, for the multitudes are outside of the house, and it is an act which springs from His love of men to leave the house and to go away to those who are not able to come to Him. Now, having discoursed sufficiently to the multitudes in parables, He sends them away and goes to His own house, where His disciples, who did not abide with those whom He had sent away, come to Him. And as many as are more genuine hearers of Jesus first follow Him, then having inquired about His abode, are permitted to see it, and, having come, see and abide with Him, all for that day, and perhaps some of them even longer. And, in my opinion, such things are indicated in the Gospel according to John in these words, “On the morrow again John was standing and two of his disciples.” And in order to explain the fact that of those who were permitted to go with Jesus and see His abode, the one who was more eminent becomes also an Apostle, these words are added: “One of the two that heard John speak and followed him was Andrew, Simon Peter’s brother.” And if then, unlike the multitudes whom He sends away, we wish to hear Jesus and go to the house and receive something better than the multitudes, let us become friends of Jesus, so that as His disciples we may come to Him when He goes into the house, and having come may inquire about the explanation of the parable, whether of the tares of the field, or of any other. And in order that it may be more accurately understood what is represented by the house of Jesus, let some one collect from the Gospels whatsoever things are spoken about the house of Jesus, and what things were spoken or done by Him in it; for all the passages collected together will convince any one who applies himself to this reading that the letters of the Gospel are not absolutely simple as some suppose, but have become simple to the simple by a divine concession; but for those who have the will and the power to hear them more acutely there are concealed things wise and worthy of the Word of God.

## Footnotes

* ↑ Matt. xiii. 36.
* ↑ John i. 35.
* ↑ John i. 40.
* ↑ Or, by a dispensation.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book X/Chapter 10

10. The Pearl of the Gospel in Relation to the Old Testament.
“To everything then is its season, and a time for everything under heaven,” a time to gather the goodly pearls, and a time after their gathering to find the one precious pearl, when it is fitting for a man to go away and sell all that he has in order that he may buy that pearl. For as every man who is going to be wise in the words of truth must first be taught the rudiments, and further pass through the elementary instruction, and appreciate it highly but not abide in it, as one who, having honoured it at the beginning but passed over towards perfection, is grateful for the introduction because it was useful at the first; so the perfect apprehension of the law and the prophets is an elementary discipline for the perfect apprehension of the Gospel, and all the meaning in the words and deeds of Christ.

## Footnotes

* ↑ Eccles. iii. 1.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/From the Fifth Book/The Apostles Wrote Little

3. The Apostles Wrote Little.
But he who was made fit to be a minister of the New Covenant, not of the letter, but of the spirit, Paul, who fulfilled the Gospel from Jerusalem round about to Illyricum, did not write epistles to all the churches he taught, and to those to whom he did write he sent no more than a few lines. And Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail left only one epistle of acknowledged genuineness. Suppose we allow that he left a second; for this is doubtful. What are we to say of him who leaned on Jesus’ breast, namely, John, who left one Gospel, though confessing that he could make so many that the world would not contain them? But he wrote also the Apocalypse, being commanded to be silent and not to write the voices of the seven thunders. But he also left an epistle of very few lines. Suppose also a second and a third, since not all pronounce these to be genuine; but the two together do not amount to a hundred lines.
[Then, after enumerating the prophets and Apostles, and showing how each wrote only a little, or not even a little, he goes on:]

## Footnotes

* ↑ From Eusebius, Hist. Eccl. vi. 25.
* ↑ Rom. xv. 19.
* ↑ Matt. xvi. 18.
* ↑ John i. 20, 25.
* ↑ Apoc. x. 4.
* ↑ The following fragments is found in Philocalia, pp. 27–30.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Introduction

Commentary on Matthew.
Introduction.
According to Eusebius (H. E. vi. 36) the Commentaries on the Gospel of Matthew were written about the same time as the Contra Celsum, when Origen was over sixty years of age, and may therefore be probably assigned to the period 246–248. This statement is confirmed by internal evidence. In the portion here translated, books x.–xiv., he passes by the verses Matt. xviii. 12, 13, and refers for the exposition of them to his Homilies on Luke (book xiii. 29).  Elsewhere, he refers his readers for a fuller discussion on certain points to his Commentaries on John (book xvi. 20), and on Romans (book xvii. 32). Of the twenty-five books into which the work was divided, the first nine, with the exception of two fragments, are lost; books x.–xvii., covering the portion from Matt. xiii. 36 to xxii. 33, are extant in the Greek, and the greater part of the remaining books survives in a Latin version, which is co-extensive with the Greek from book xii. 9 to book xvii. 36, and contains further the exposition from Matt. xxii. 34 to xxvii. 66. The passages in Cramer’s Catena do not seem to be taken from the Commentaries. Of the numerous quotations from Matthew only one (Matt. xxi. 35) can be definitely traced to this section of the writings of Origen; and as this differs greatly from our present text, and is moreover purely narrative, it is probably taken like the others either from the Scholia (commaticum interpretationis genus), or from the Homilies to which reference is made by Jerome (Prol. in Matt. I. iv). The majority of them may be ascribed to the Scholia.
In addition to the mss. already referred to (p. 292) the old Latin version is often useful for determining the text, though it contains some interpolations and has many omissions. The omissions (cf. book xiii. 28, book xiv. 1, 3, book xiv. 19–22) are not due to any dogmatic bias, but have been made by the translator or some subsequent transcriber on the ground that the passages were uninteresting or unimportant. The version is otherwise for the most part literal, and has in some cases preserved the correct reading, though it often fails just when it would have been of most service. For an estimate of the work and method of Origen as an exegete, see pp. 290–292; and for a fuller statement on some of the points here touched upon, see Westcott’s article on Origen in Smith’s Dictionary of Christian Biography (vol. iv.).
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book X
## 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
# Appletons' Cyclopædia of American Biography/Adrain, Robert

* related portals: Robert Adrain.
* sister projects: Wikipedia article, Wikidata item.
Edition of 1900.
​ADRAIN, Robert, mathematician, b. in Carrickfergus, Ireland, 30 Sept., 1775; d. in New Brunswick, N. J., 10 Aug., 1843. He took part in the Irish rebellion of 1798, received a severe wound, and escaped to America. He taught school in New Jersey and Pennsylvania, contributed to scientific journals, and from 1810 to 1813 was professor of natural philosophy and mathematics in Rutgers college, then until 1825 in Columbia college, and from 1827 to 1834 was professor of mathematics in the university of Pennsylvania. He edited Hutton's “Mathematics,” published essays on the figure and magnitude of the earth and on gravity, and was editor from 1825 to 1829 of the “Mathematical Diary.” — His son, Garnett B., lawyer, b. in New York city, 20 Dec., 1816; d. in New Brunswick, N. J., 17 Aug., 1878. He was graduated at Rutgers college in 1833, and in 1837 was admitted to the bar. He was elected to congress from New Jersey in 1856, and reëlected in 1858, serving in the house as chairman of the committee on engraving.
# Appletons' Cyclopædia of American Biography/Aguilar, María

Edition of 1900.
​AGUILAR, María, Mexican author, b. in Atlixco, near Puebla, 3 March, 1695; d. 25 Feb., 1756. She entered the nunnery of Santa Rosa, of Puebla, at the age of nineteen, and in 1740 was elected abbess of her convent. Her conventional name was Sor María Águeda de San Ignacio, and she was highly esteemed for her scholarship and zeal. She wrote several religious books, which were printed in Puebla and in the city of Mexico.
# Appletons' Cyclopædia of American Biography/Aguirre, José María

Edition of 1900.
​AGUIRRE, José María (ah-geer'-rhe), Mexican lawyer, b. in the city of Mexico in 1778; d. in 1852. He was a priest, but the authorities gave him permission to practise law, which he had studied thoroughly. His extraordinary ability as a lawyer was such that, in fifty-two years of continuous practice at the bar, he only lost half a dozen cases. He distinguished himself specially in defending persons accused by the Inquisition.