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# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 22

Chapter XXII.—Sins of Ignorance.
And Simon: “Why is it, then, that some die prematurely, and periodical diseases arise; and that there are, moreover, attacks of demons, and of madness, and all other kinds of afflictions which can greatly punish?” And Peter said: “Because men, following their own pleasure in all things, cohabit without observing the proper times; and thus the deposition of seed, taking place unseasonably, naturally produces a multitude of evils. For they ought to reflect, that as a season has been fixed suitable for planting and sowing, so days have been appointed as appropriate for cohabitation, which are carefully to be observed. Accordingly some one well instructed in the doctrines taught by Moses, finding fault with the people for their sins, called them sons of the new moons and the sabbaths. Yet in the beginning of the world men lived long, and had no diseases. But when through carelessness they neglected the observation of the proper times, then the sons in succession cohabiting through ignorance at times when they ought not, place their children under innumerable afflictions. Whence our Teacher, when we inquired of Him in regard to the man who was blind from his birth, and recovered his sight, if this man sinned, or his parents, that he should be born blind, answered, ‘Neither did he sin at all, nor his parents, but that the power of God might be made manifest through him in healing the sins of ignorance.’ And, in truth, such afflictions arise because of ignorance; as, for instance, by not knowing when one ought to cohabit with his wife, as if she be pure from her discharge. Now the afflictions which you mentioned before are the result of ignorance, and not, assuredly, of any wickedness that has been perpetrated. Moreover, give me the man who sins not, and I will show you the man who suffers not; and you will find that he not only does not suffer himself, but that he is able to heal others. For instance, Moses, on account of his piety, continued free from suffering all his life, and by his prayers he healed the Egyptians when they suffered on account of their sins.”

## Footnotes

* ↑ Eccles. iii. 2.
* ↑ Lit., “new moons that are according to the moon.” Gal. iv. 10.
* ↑ “At times when” is supplied by conjecture.
* ↑ We have followed an emendation of Wieseler’s.
* ↑ John ix. 2, 3. [This clear instance of citation from the Gospel of John is found in that portion of the text recovered by Dressel. It is of importance, since writers of the Tübingen school previously denied that this author uses the fourth Gospel.—R.]
* ↑ We have adopted an obvious emendation of Wieseler’s.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 3

Chapter III.—Peter Refuses to Discuss Certain Questions in Regard to the Devil.
And Simon said: “Since, then, you have honestly confessed, on the testimony of the Scriptures, that the evil one exists, state to us how he has come into existence, if indeed he has come into existence, and by whom, and why.” And Peter said: “Pardon me, Simon, if I do not dare to affirm what has not been written.  But if you say that it has been written, prove it. But if, since it has not been written, you cannot prove it, why should we run risk in stating our opinions in regard to what has not been written? For if we discourse too daringly in regard to God, it is either because we do not believe that we shall be judged, or that we shall be judged only in respect to that which we do, but not also in regard to what we believe and speak.” But Simon, understanding that Peter referred to his own madness, said:  “Permit me to run the risk; but do not you make what you assert to be blasphemy a pretext for retiring. For I perceive that you wish to withdraw, in order that you may escape refutation before the masses, sometimes as if you were afraid to listen to blasphemies, and at other times by maintaining that, as nothing has been written as to how, and by whom, and why the evil one came into existence, we ought not to dare to assert more than the Scripture. Wherefore also as a pious man you affirm this only, that he exists. But by these contrivances you deceive yourself, not knowing that, if it is blasphemy to inquire accurately regarding the evil one, the blame rests with me, the accuser, and not with you, the defender of God. And if the subject inquired into is not in Scripture, and on this account you do not wish to inquire into it, there are some satisfactory methods which can prove to you what is sought not less effectively than the Scriptures. For instance, must it not be the case that the evil one, who you assert exists, is either originated or unoriginated?”

## Footnotes

* ↑ [Comp. Homily XX. 8, 9.—R.]
* ↑ This passage is probably corrupt. We have adopted the readings of Cotelerius—ἤ, ἢ, instead of εἰ and μή.
* ↑ Lit., “unwritten.”
* ↑ The words γενητός and ἀγένητος are difficult to translate. The first means one who has somehow or other come into being; the second, one who has never come into being; but has always been. The mss. confound γενητός with γεννητός, begotten, and ἀγένητος with ἀγέννητος, unbegotten.
# And Wilt Thou Yet Be Found

And wilt Thou yet be found, And may I still draw near? Then listen to the plaintive sound Of a poor sinner's prayer.
Jesus, thine aid afford, If still the same thou art: to thee I look, to thee, my Lord, I lift my helpless heart.
Thou seest my troubled breast, The strugglings of my will, The foes that interrupt my rest, The agonies I feel.
O my offended Lord, Restore my inward peace; I know thou canst; pronounce the word, And bid the tempest cease.
I long to see thy face; Thy Spirit I implore-- The living water of thy grace That I may thirst no more.
# And Dost Thou Say

This is the shorter version of his hymn: If Solomon for wisdom prayed
And Dost Thou Say by John Newton
    And dost Thou say, “Ask what thou wilt”?
    Lord, I would seize the golden hour;
    I pray to be released from guilt,
    And freed from sin and Satan’s power.
    More of Thy presence, Lord, impart,
    More of Thine image let me bear;
    Erect Thy throne within my heart,
    And reign without a rival there.
    Give me to read my pardon sealed,
    And from Thy joy to draw my strength;
    To have Thy boundless love revealed
    In all its height, and breadth, and length.
    Grant these requests—I ask no more,
    But to Thy care the rest resign;
    Living or dying, rich or poor,
    All shall be well if Thou art mine.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# And I too in Arcadia

* "And I Too in Arcadia!", in The Court Magazine Volume IV, (Summer Songs), 1834
* And I too in Arcadia, in National Lyrics, and Songs for Music (Songs for Summer Hours), 1834.
# And Must I Be to Judgment Brought

And must I be to judgment brought, And answer in that day, For every vain and idle thought, And every word I say?
Yes, every secret of my heart, Shall shortly be made known, And I receive my just desert For all that I have done.
How careful, then ought I to live, With what religious fear! Who such a strict account must give For my behavior here.
Thou awful Judge of quick and dead, The watchful power bestow; So shall I to my ways take heed, To all I speak or do.
If now Thou standest at the door, O let me feel Thee near, And make my peace with God, before I at Thy bar appear.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# And Thou Too

The moonlight rolls down like a river, The silence streams out like a sea; And far where the eastern winds quiver, My farewell goes floating to thee.
Like night, when the sunset is fading And starbeams troop up in the skies, Through a cold, dark and lonely forever Gleams the light of the poet eyes.
And sometimes when I am weary, When the path is thorny and Wild, I'll look back to the Eyes in the twilight, Back to the eyes that smiled.
And pray that a wreath like a rainbow May slip from the beautiful past, And Crown me again with the sweet, strong love And keep me, and hold me fast.
For the way is not strown with petal soft, It is covered with hearts that weep, And the wounds I tread touch a deeper source Than you think it mine to keep.
Down the years I shall move without you, Yet ever must feel the blow That caused me a deeper pain to give Than you will ever know.
For the tears that dropped on my hands that night 'Neath the mystical shining moon, Were a sacred dew, consecrated there, On the rose-altered heart of June.
And the heart that beat against mine like a bird That is fluttering, wounded sore, With it's nest all broken, deserted, torn, Will beat there forevermore.
But the world moves on, and the piteous Earth Still groans in the monster pain; And the star that leads me points onward yet, Though the red drops fall like rain!
Ah, not to a blaze of light I go, Nor shouts of a triumph train; I go down to kiss the dregs of woe, And drink up the Cup of Pain.
And whether a scaffold or crucifix waits 'Neath the light of my silver star, I know and I care not: I only know I shall pause not though it be far.
Though a crucified life or an agonized death, Though long, or quick and sharp, I am firmly wrought in the endless thread Of Destiny's woof and warp.
And I do not shrink, though a wave of pain Sobs over me now and then, As I think of those "saddest of all sad words," The pitiful "might have been."
"It might have been"— it is not to be; And the tones of your "swan's farewell" Ring sadly, solemnly deep to me Like the voice of a sobbing bell.
Ay, gather your petals and take them back To the dead heart under the dew; And crown it again with the red love bloom, For the dead are always true.
But go not "back to the sediment" In the slime of the moaning sea, For a better world belongs to you, And a better friend to me.
  — St. Johns, Michigan, 1888
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# And thou art dead, as young and fair

First published in Childe Harold (1812) with the title "Stanzas"; this poem is better known by its first line, "And thou art dead, as young and fair".
* "And Thou art Dead, as Young and Fair" in The Hundred Best Poems (lyrical) in the English language - second series (1904)
* "Stanzas. 'And thou art dead, as young and fair'" in The Works of Lord Byron (1904)
# And Let Our Bodies Part

And let our bodies part, To different climes repair; Inseparably joined in heart The friends of Jesus are.
O let us still proceed In Jesus’ work below; And, following our triumphant Head, To further conquests go!
The vineyard of the Lord Before His laborers lies; And lo! we see the vast reward Which waits us in the skies.
O let our heart and mind Continually ascend, That haven of repose to find, Where all our labors end.
When all our toils are o’er, Our suffering and our pain! Who meet on that eternal shore Shall never part again.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# And Let This Feeble Body Fail

And let this feeble body fail, And let it droop and die; My soul shall quit the mournful vale, And soar to worlds on high; Shall join the disembodied saints, And find its long sought rest, That only bliss for which it pants, In my Redeemer’s breast.
In hope of that immortal crown I now the cross sustain, And gladly wander up and down, And smile at toil and pain: I suffer out my threescore years, Till my Deliverer come, And wipe away His servant’s tears, And take His exile home.
O what hath Jesus bought for me! Before my ravished eyes Rivers of life divine I see, And trees of paradise: I see a world of spirits bright, Who taste the pleasures there; They all are robed in spotless white, And conquering palms they bear.
O what are all my sufferings here, If, Lord, Thou count me meet With that enraptured host to appear, And worship at Thy feet! Give joy or grief, give ease or pain, Take life or friends away, But let me find them all again In that eternal day.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XXVI

Chapter XXVI.
“We must,” he says, “observe the laws, not only because it has occurred to the mind of others to decide some things differently, but because it is a duty to protect what has been enacted for the public advantage, and also because, in all probability, the various quarters of the earth were from the beginning allotted to different superintending spirits, and were distributed among certain governing powers, and in this manner the administration of the world is carried on.” Thus Celsus, as if he had forgotten what he had said against the Jews, now includes them in the general eulogy which he passes upon all who observe their ancestral customs, remarking: “And whatever is done among each nation in this way, would be rightly done whenever agreeable to the wishes (of the superintendents).” And observe here, whether he does not openly, so far as he can, express a wish that the Jew should live in the observance of his own laws, and not depart from them, because he would commit an act of impiety if he apostatized; for his words are: “It would be an act of impiety to get rid of the institutions established from the beginning in the various places.” Now I should like to ask him, and those who entertain his views, who it was that distributed the various quarters of the earth from the beginning among the different superintending spirits; and especially, who gave the country of the Jews, and the Jewish people themselves, to the one or more superintendents to whom it was allotted? Was it, as Celsus would say, Jupiter who assigned the Jewish people and their country to a certain spirit or spirits? And was it his wish, to whom they were thus assigned, to enact among them the laws which prevail, or was it against his will that it was done? You will observe that, whatever be his answer, he is in a strait. But if the various quarters of the earth were not allotted by some one being to the various superintending spirits, then each one at random, and without the superintendence of a higher power, divided the earth according to chance; and yet such a view is absurd, and destructive in no small degree of the providence of the God who presides over all things.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XXVIII

Chapter XXVIII.
It is probable, however, that to such remarks as the above, the answer returned would be, that he was pious who kept the laws of his own country, and not at all chargeable with impiety for the non-observance of those of other lands; and that, again, he who was deemed guilty of impiety among certain nations was not really so, when he worshipped his own gods, agreeably to his country’s laws, although he made war against, and even feasted on, those who were regarded as divinities among those nations which possessed laws of an opposite kind. Now, observe here whether these statements do not exhibit the greatest confusion of mind regarding the nature of what is just, and holy, and religious; since there is no accurate definition laid down of these things, nor are they described as having a peculiar character of their own, and stamping as religious those who act according to their injunctions. If, then, religion, and piety, and righteousness belong to those things which are so only by comparison, so that the same act may be both pious and impious, according to different relations and different laws, see whether it will not follow that temperance also is a thing of comparison, and courage as well, and prudence, and the other virtues, than which nothing could be more absurd! What we have said, however, is sufficient for the more general and simple class of answers to the allegations of Celsus. But as we think it likely that some of those who are accustomed to deeper investigation will fall in with this treatise, let us venture to lay down some considerations of a profounder kind, conveying a mystical and secret view respecting the original distribution of the various quarters of the earth among different superintending spirits; and let us prove to the best of our ability, that our doctrine is free from the absurd consequences enumerated above.
* ↑ καταθοινᾶται.
* ↑ σωφροσύνη.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XXX

Chapter XXX.
All the people upon the earth are to be regarded as having used one divine language, and so long as they lived harmoniously together were preserved in the use of this divine language, and they remained without moving from the east so long as they were imbued with the sentiments of the “light,” and of the “reflection” of the eternal light. But when they departed from the east, and began to entertain sentiments alien to those of the east, they found a place in the land of Shinar (which, when interpreted, means “gnashing of teeth,” by way of indicating symbolically that they had lost the means of their support), and in it they took up their abode. Then, desiring to gather together material things, and to join to heaven what had no natural affinity for it, that by means of material things they might conspire against such as were immaterial, they said, “Come, let us made bricks, and burn them with fire.”  Accordingly, when they had hardened and compacted these materials of clay and matter, and had shown their desire to make brick into stone, and clay into bitumen, and by these means to build a city and a tower, the head of which was, at least in their conception, to reach up to the heavens, after the manner of the “high things which exalt themselves against the knowledge of God,” each one was handed over (in proportion to the greater or less departure from the east which had taken place among them, and in proportion to the extent in which bricks had been converted into stones, and clay into bitumen, and building carried on out of these materials) to angels of character more or less severe, and of a nature more or less stern, until they had paid the penalty of their daring deeds; and they were conducted by those angels, who imprinted on each his native language, to the different parts of the earth according to their deserts: some, for example, to a region of burning heat, others to a country which chastises its inhabitants by its cold; others, again, to a land exceedingly difficult of cultivation, others to one less so in degree; while a fifth were brought into a land filled with wild beasts, and a sixth to a country comparatively free of these.
* ↑ ἐς ὅσον εἰσὶ τὰ τοῦ φωτὸς καὶ τοῦ ἀπὸ φωτὸς ἀϊδίου ἀπαυγάσματος φρονοῦντες.
* ↑ ἀλλότρια ἀνατολῶν φρονοῦντες.
* ↑ τὰ τῆς ὕλης.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XXI

Chapter XXI.
The disciples of Pythagoras, too, and of Plato, although they appear to hold the incorruptibility of the world, yet fall into similar errors. For as the planets, after certain definite cycles, assume the same positions, and hold the same relations to one another, all things on earth will, they assert, be like what they were at the time when the same state of planetary relations existed in the world. From this view it necessarily follows, that when, after the lapse of a lengthened cycle, the planets come to occupy towards each other the same relations which they occupied in the time of Socrates, Socrates will again be born of the same parents, and suffer the same treatment, being accused by Anytus and Melitus, and condemned by the Council of Areopagus! The learned among the Egyptians, moreover, hold similar views, and yet they are treated with respect, and do not incur the ridicule of Celsus and such as he; while we, who maintain that all things are administered by God in proportion to the relation of the free-will of each individual, and are ever being brought into a better condition, so far as they admit of being so, and who know that the nature of our free-will admits of the occurrence of contingent events (for it is incapable of receiving the wholly unchangeable character of God), yet do not appear to say anything worthy of a testing examination.
* ↑ κατὰ τὸ ἐνδεχόμενον.
* ↑ καὶ τὴν τοῦ ἐφ᾽ ἡμῖν φύσιν γιγνώσκοντες ἐνδεχομένου ἃ ἐνδέχεται.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XXII

Chapter XXII.
Let no one, however, suspect that, in speaking as we do, we belong to those who are indeed called Christians, but who set aside the doctrine of the resurrection as it is taught in Scripture. For these persons cannot, so far as their principles apply, at all establish that the stalk or tree which springs up comes from the grain of wheat, or anything else (which was cast into the ground); whereas we, who believe that that which is “sown” is not “quickened” unless it die, and that there is sown not that body that shall be (for God gives it a body as it pleases Him, raising it in incorruption after it is sown in corruption; and after it is sown in dishonour, raising it in glory; and after it is sown in weakness, raising it in power; and after it is sown a natural body, raising it a spiritual),—we preserve both the doctrine of the Church of Christ and the grandeur of the divine promise, proving also the possibility of its accomplishment not by mere assertion, but by arguments; knowing that although heaven and earth, and the things that are in them, may pass away, yet His words regarding each individual thing, being, as parts of a whole, or species of a genus, the utterances of Him who was God the Word, who was in the beginning with God, shall by no means pass away. For we desire to listen to Him who said: “Heaven and earth shall pass away, but My words shall not pass away.”
* ↑ βούλημα.
* ↑ Cf. Matt. xxiv. 35; cf. Mark xiii. 31.