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ANF02. Fathers of the Second Century:Hermas, Tatian, Athenagoras, Theophilus,

and Clement of Alexandria (Entire)

by

Philip Schaff

Christian Classics Ethereal Library

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About ANF02. Fathers of the Second Century: Hermas, Tatian, Athenagoras,Theophilus, and Clement of Alexandria (Entire) by Philip Schaff

ANF02. Fathers of the Second Century: Hermas, Tatian, Athenagoras,Theophilus, and Clement of Alexandria (Entire)

Title:

http://www.ccel.org/ccel/schaff/anf02.htmlURL:Schaff, PhilipAuthor(s):Grand Rapids, MI: Christian Classics Ethereal LibraryPublisher:Originally printed in 1885, the ten-volume set, Ante-Nicene Fathers,brings together the work of early Christian thinkers. In particular, it

Description:

brings together the writings of the early Church fathers prior to thefourth century Nicene Creed. These volumes are noteworthy for theirinclusion of entire texts, and not simply fragments or excerpts fromthese great writings. The translations are fairly literal, providing bothreaders and scholars with a good approximation of the originals. Thisparticular volume contains works by the pastor of Hermas, Tatian, St.Theophilus, Athenagoras, and St. Clement of Alexandria. Thesewritings were heavily influential on the early Church, and for goodreason, as they are inspirational and encouraging. These volumesalso come with many useful notes, providing the reader with newlevels of understanding. Overall, Ante-Nicene Fathers, or any part ofit, is a welcome addition to one's reading list.Tim PerrineCCEL Staff WriterCopyright Christian Classics Ethereal LibraryRights:2004-02-03Date Created:Extended Latin sections (pp. 260-262, 381-402 of print edition) havenot been proofed. (Anyone want to provide a translation?)

Status:

All; Early Church; ProofedCCEL Subjects:BR60.A62LC Call no:

ChristianityLC Subjects:Early Christian Literature. Fathers of the Church, etc.

http://www.ccel.org/ccel/schaff/anf02.htmlhttp://www.ccel.org/ccel/schaff/authInfo.html

Table of Contents

p. iiAbout This Book. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1Title Page. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 3THE PASTOR OF HERMAS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 3Introductory Note. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 9Book First.—Visions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 10Vision First. Against Filthy and Proud Thoughts, and the Carelessnessof Hermas in Chastising His Sons.. . . . . . . . . . . . . . . . . . . . . . . .

p. 13Vision Second. Again, of His Neglect in Chastising His Talkative Wifeand His Lustful Sons, and of His Character.. . . . . . . . . . . . . . . . . .

p. 16Vision Third. Concerning the Building of the Triumphant Church, and theVarious Classes of Reprobate Men.. . . . . . . . . . . . . . . . . . . . . . .

p. 25Vision Fourth. Concerning the Trial and Tribulation that are to Come UponMen.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 28Vision Fifth. Concerning the Commandments.. . . . . . . . . . . . . . . . .p. 29Book Second.—Commandments. . . . . . . . . . . . . . . . . . . . . . . . . .p. 29Commandment First. On Faith in God.. . . . . . . . . . . . . . . . . . . . .

p. 30Commandment Second. On Avoiding Evil-Speaking, and on Giving Almsin Simplicity.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 30Commandment Third. On Avoiding Falsehood, and on the Repentanceof Hermas for His Dissimulation.. . . . . . . . . . . . . . . . . . . . . . . . .

p. 31Commandment Fourth. On Putting One’s Wife Away for Adultery.. . . . .p. 34Commandment Fifth. Of Sadness of Heart, and of Patience.. . . . . . .

p. 36

Commandment Sixth. How to Recognise the Two Spirits Attendant onEach Man, and How to Distinguish the Suggestions of the One fromThose of the Other.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 38Commandment Seventh. On Fearing God, and Not Fearing theDevil.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 38Commandment Eighth. We Ought to Shun that Which is Evil, and Do thatWhich is Good.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 40Commandment Ninth. Prayer Must Be Made to God Without Ceasing,and with Unwavering Confidence.. . . . . . . . . . . . . . . . . . . . . . . . .

p. 41Commandment Tenth. Of Grief, and Not Grieving the Spirit of God Whichis in Us.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 43Commandment Eleventh. The Spirit and Prophets to Be Tried by TheirWorks; Also of the Two Kinds of Spirit.. . . . . . . . . . . . . . . . . . . . .

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Philip SchaffANF02. Fathers of the Second Century: Hermas, Tatian,Athenagoras, Theophilus, and Clement of Alexandria (Entire)

p. 45Commandment Twelfth. On the Twofold Desire. The Commandments ofGod Can Be Kept, and Believers Ought Not to Fear the Devil.. . . . . .

p. 48Book Third.—Similitudes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 48Similitude First. As in This World We Have No Abiding City, We Oughtto Seek One to Come.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 50Similitude Second. As the Vine is Supported by the Elm, So is the RichMan Helped by the Prayer of the Poor.. . . . . . . . . . . . . . . . . . . . .

p. 51Similitude Third. As in Winter Green Trees Cannot Be Distinguished fromWithered, So in This World Neither Can the Just from the Unjust.. . . . .

p. 52

Similitude Fourth. As in Summer Living Trees are Distinguished fromWithered by Fruit and Living Leaves, So in the World to Come the JustDiffer from the Unjust in Happiness.. . . . . . . . . . . . . . . . . . . . . . .

p. 52Similitude Fifth. Of True Fasting and Its Reward: Also of Purity ofBody.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 58Similitude Sixth. Of the Two Classes of Voluptuous Men, and of TheirDeath, Falling Away, and the Duration of Their Punishment.. . . . . . .

p. 62Similitude Seventh. They Who Repent Must Bring Forth Fruits Worthy ofRepentance.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 63

Similitude Eighth. The Sins of the Elect and of the Penitent are of ManyKinds, But All Will Be Rewarded According to the Measure of TheirRepentance and Good Works.. . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 70Similitude Ninth. The Great Mysteries in the Building of the Militant andTriumphant Church.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 89Similitude Tenth. Concerning Repentance and Alms-Giving.. . . . . . .p. 91Elucidations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 96TATIAN. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 96Introductory Note. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 98Address to the Greeks. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 99Chapter I. The Greeks Claim, Without Reason, the Invention of theArts.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 100Chapter II. The Vices and Errors of the Philosophers.. . . . . . . . . . . .p. 100Chapter III. Ridicule of the Philosophers.. . . . . . . . . . . . . . . . . . . .p. 101Chapter IV. The Christians Worship God Alone.. . . . . . . . . . . . . . .

p. 102Chapter V. The Doctrine of the Christians as to the Creation of theWorld.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 103Chapter VI. Christians’ Belief in the Resurrection.. . . . . . . . . . . . . .p. 103Chapter VII. Concerning the Fall of Man.. . . . . . . . . . . . . . . . . . . .p. 104Chapter VIII. The Demons Sin Among Mankind.. . . . . . . . . . . . . . .p. 105Chapter IX. They Give Rise to Superstitions.. . . . . . . . . . . . . . . . .p. 106Chapter X. Ridicule of the Heathen Divinities.. . . . . . . . . . . . . . . . .

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p. 107Chapter XI. The Sin of Men Due Not to Fate, But to Free-Will.. . . . . .p. 107Chapter XII. The Two Kinds of Spirits.. . . . . . . . . . . . . . . . . . . . . .p. 109Chapter XIII. Theory of the Soul’s Immortality.. . . . . . . . . . . . . . . . .

p. 110Chapter XIV. The Demons Shall Be Punished More Severely ThanMen.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 110Chapter XV. Necessity of a Union with the Holy Spirit.. . . . . . . . . . .p. 111Chapter XVI. Vain Display of Power by the Demons.. . . . . . . . . . . .p. 112Chapter XVII. They Falsely Promise Health to Their Votaries.. . . . . .p. 113Chapter XVIII. They Deceive, Instead of Healing.. . . . . . . . . . . . . . .p. 113Chapter XIX. Depravity Lies at the Bottom of Demon-Worship.. . . . . .p. 114Chapter XX. Thanks are Ever Due to God.. . . . . . . . . . . . . . . . . . .

p. 115Chapter XXI. Doctrines of the Christians and Greeks Respecting GodCompared.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 116Chapter XXII. Ridicule of the Solemnities of the Greeks.. . . . . . . . . .p. 117Chapter XXIII. Of the Pugilists and Gladiators.. . . . . . . . . . . . . . . .p. 118Chapter XXIV. Of the Other Public Amusements.. . . . . . . . . . . . . . .p. 118Chapter XXV. Boastings and Quarrels of the Philosophers.. . . . . . . .p. 119Chapter XXVI. Ridicule of the Studies of the Greeks.. . . . . . . . . . . .p. 120Chapter XXVII. The Christians are Hated Unjustly.. . . . . . . . . . . . . .p. 120Chapter XXVIII. Condemnation of the Greek Legislation.. . . . . . . . . .p. 121Chapter XXIX. Account of Tatian’s Conversion.. . . . . . . . . . . . . . . .p. 121Chapter XXX. How He Resolved to Resist the Devil.. . . . . . . . . . . .

p. 122Chapter XXXI. The Philosophy of the Christians More Ancient Than thatof the Greeks.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 123Chapter XXXII. The Doctrine of the Christians, is Opposed to Dissensions,and Fitted for All.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 123Chapter XXXIII. Vindication of Christian Women.. . . . . . . . . . . . . . .p. 125Chapter XXXIV. Ridicule of the Statues Erected by the Greeks.. . . . .p. 126Chapter XXXV. Tatian Speaks as an Eye-Witness.. . . . . . . . . . . . .

p. 126Chapter XXXVI. Testimony of the Chaldeans to the Antiquity ofMoses.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 127Chapter XXXVII. Testimony of the Phœnicians.. . . . . . . . . . . . . . . .

p. 127Chapter XXXVIII. The Egyptians Place Moses in the Reign ofInachus.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 127Chapter XXXIX. Catalogue of the Argive Kings.. . . . . . . . . . . . . . . .

p. 128Chapter XL. Moses More Ancient and Credible Than the HeathenHeroes.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 129Chapter XLI.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 129Chapter XLII. Concluding Statement as to the Author.. . . . . . . . . . .p. 130Fragments. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 133THEOPHILUS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 133Introductory Note. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 135Theophilus to Autolycus. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 135Book I. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 135Chapter I.—Autolycus an Idolater and Scorner of Christians.. . . . . .

p. 135Chapter II.—That the Eyes of the Soul Must Be Purged Ere God CanBe Seen.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 136Chapter III.—Nature of God.. . . . . . . . . . . . . . . . . . . . . . . . . . .p. 137Chapter IV.—Attributes of God.. . . . . . . . . . . . . . . . . . . . . . . . .p. 137Chapter V.—The Invisible God Perceived Through His Works.. . . . .p. 138Chapter VI.—God is Known by His Works.. . . . . . . . . . . . . . . . . .p. 139Chapter VII.—We Shall See God When We Put on Immortality.. . . . .p. 139Chapter VIII.—Faith Required in All Matters.. . . . . . . . . . . . . . . . .p. 140Chapter IX.—Immoralities of the Gods.. . . . . . . . . . . . . . . . . . . .p. 140Chapter X.—Absurdities of Idolatry.. . . . . . . . . . . . . . . . . . . . . .p. 141Chapter XI.—The King to Be Honoured, God to Be Worshipped.. . . .p. 141Chapter XII.—Meaning of the Name Christian.. . . . . . . . . . . . . . .p. 142Chapter XIII.—The Resurrection Proved by Examples.. . . . . . . . . .p. 143Chapter XIV.—Theophilus an Example of Conversion.. . . . . . . . . .p. 143Book II. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 144Chapter I.—Occasion of Writing This Book.. . . . . . . . . . . . . . . . .

p. 144Chapter II.—The Gods are Despised When They are Made; But BecomeValuable When Bought.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 144Chapter III.—What Has Become of the Gods?. . . . . . . . . . . . . . .

p. 145Chapter IV.—Absurd Opinions of the Philosophers ConcerningGod.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 146Chapter V.—Opinions of Homer and Hesiod Concerning theGods.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 147Chapter VI.—Hesiod on the Origin of the World.. . . . . . . . . . . . . .p. 148Chapter VII.—Fabulous Heathen Genealogies.. . . . . . . . . . . . . . .p. 149Chapter VIII.— Opinions Concerning Providence.. . . . . . . . . . . . .p. 151Chapter IX.—The Prophets Inspired by the Holy Ghost.. . . . . . . . .p. 152Chapter X.—The World Created by God Through the Word.. . . . . .p. 153Chapter XI.—The Six Days’ Work Described.. . . . . . . . . . . . . . . .p. 154Chapter XII.—The Glory of the Six Days’ Work.. . . . . . . . . . . . . . .p. 155Chapter XIII.—Remarks on the Creation of the World.. . . . . . . . . .p. 156Chapter XIV.—The World Compared to the Sea.. . . . . . . . . . . . . .p. 157Chapter XV.—Of the Fourth Day.. . . . . . . . . . . . . . . . . . . . . . . .p. 157Chapter XVI.—Of the Fifth Day.. . . . . . . . . . . . . . . . . . . . . . . . .p. 158Chapter XVII.—Of the Sixth Day.. . . . . . . . . . . . . . . . . . . . . . . .

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p. 158Chapter XVIII.—The Creation of Man.. . . . . . . . . . . . . . . . . . . . .p. 159Chapter XIX.—Man is Placed in Paradise.. . . . . . . . . . . . . . . . . .p. 160Chapter XX.—The Scriptural Account of Paradise.. . . . . . . . . . . . .p. 160Chapter XXI.—Of the Fall of Man.. . . . . . . . . . . . . . . . . . . . . . .p. 161Chapter XXII.—Why God is Said to Have Walked.. . . . . . . . . . . . .p. 162Chapter XXIII.—The Truth of the Account in Genesis.. . . . . . . . . .p. 162Chapter XXIV.—The Beauty of Paradise.. . . . . . . . . . . . . . . . . . .

p. 163Chapter XXV.—God Was Justified in Forbidding Man to Eat of the Treeof Knowledge.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 164Chapter XXVI.—God’s Goodness in Expelling Man fromParadise.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 164Chapter XXVII.—The Nature of Man.. . . . . . . . . . . . . . . . . . . . .p. 165Chapter XXVIII.—Why Eve Was Formed of Adam’s Rib.. . . . . . . . .p. 165Chapter XXIX.—Cain’s Crime.. . . . . . . . . . . . . . . . . . . . . . . . . .p. 166Chapter XXX.—Cain’s Family and Their Inventions.. . . . . . . . . . . .p. 167Chapter XXXI.—The History After the Flood.. . . . . . . . . . . . . . . .p. 169Chapter XXXII.—How the Human Race Was Dispersed.. . . . . . . . .

p. 169Chapter XXXIII.—Profane History Gives No Account of TheseMatters.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 170Chapter XXXIV.—The Prophets Enjoined Holiness of Life.. . . . . . .p. 170Chapter XXXV.—Precepts from the Prophetic Books.. . . . . . . . . . .p. 172Chapter XXXVI.—Prophecies of the Sibyl.. . . . . . . . . . . . . . . . . .p. 174Chapter XXXVII.—The Testimonies of the Poets.. . . . . . . . . . . . .

p. 176Chapter XXXVIII.—The Teachings of the Greek Poets and PhilosophersConfirmatory of Those of the Hebrew Prophets.. . . . . . . . . . . . . .

p. 177Book III. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 177Chapter I.—Autolycus Not Yet Convinced.. . . . . . . . . . . . . . . . . .

p. 178Chapter II.—Profane Authors Had No Means of Knowing theTruth.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 178Chapter III.—Their Contradictions.. . . . . . . . . . . . . . . . . . . . . . .

p. 179Chapter IV.—How Autolycus Had Been Misled by False AccusationsAgainst the Christians.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 179Chapter V.—Philosophers Inculcate Cannibalism.. . . . . . . . . . . . .p. 180Chapter VI.—Other Opinions of the Philosophers.. . . . . . . . . . . . .p. 180Chapter VII.—Varying Doctrine Concerning the Gods.. . . . . . . . . .

p. 182Chapter VIII.—Wickedness Attributed to the Gods by HeathenWriters.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 182Chapter IX.—Christian Doctrine of God and His Law.. . . . . . . . . . .p. 183Chapter X.—Of Humanity to Strangers.. . . . . . . . . . . . . . . . . . . .p. 184Chapter XI.—Of Repentance.. . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 184Chapter XII.—Of Righteousness.. . . . . . . . . . . . . . . . . . . . . . . .p. 185Chapter XIII.—Of Chastity.. . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 186Chapter XIV.—Of Loving Our Enemies.. . . . . . . . . . . . . . . . . . . .p. 186Chapter XV.—The Innocence of the Christians Defended.. . . . . . . .p. 187Chapter XVI.—Uncertain Conjectures of the Philosophers.. . . . . . .p. 187Chapter XVII.—Accurate Information of the Christians.. . . . . . . . . .p. 188Chapter XVIII.—Errors of the Greeks About the Deluge.. . . . . . . . .p. 188Chapter XIX.—Accurate Account of the Deluge.. . . . . . . . . . . . . .p. 189Chapter XX.—Antiquity of Moses.. . . . . . . . . . . . . . . . . . . . . . .p. 189Chapter XXI.—Of Manetho’s Inaccuracy.. . . . . . . . . . . . . . . . . . .p. 190Chapter XXII.—Antiquity of the Temple.. . . . . . . . . . . . . . . . . . . .p. 191Chapter XXIII.—Prophets More Ancient Than Greek Writers.. . . . . .p. 192Chapter XXIV.—Chronology from Adam.. . . . . . . . . . . . . . . . . . .p. 192Chapter XXV.—From Saul to the Captivity.. . . . . . . . . . . . . . . . .p. 193Chapter XXVI.—Contrast Between Hebrew and Greek Writings.. . . . .p. 194Chapter XXVII.—Roman Chronology to the Death of M. Aurelius.. . . .p. 194Chapter XXVIII.—Leading Chronological Epochs.. . . . . . . . . . . . .p. 195Chapter XXIX.—Antiquity of Christianity.. . . . . . . . . . . . . . . . . . .p. 196Chapter XXX.—Why the Greeks Did Not Mention Our Histories.. . . . .p. 197ATHENAGORAS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 197Introductory Note. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 200A Plea for the Christians. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 200Chapter I.—Injustice Shown Towards the Christians.. . . . . . . . . . . .p. 202Chapter II.—Claim to Be Treated as Others are When Accused.. . . . .p. 203Chapter III.—Charges Brought Against the Christians.. . . . . . . . . . .

p. 203Chapter IV.—The Christians are Not Atheists, But Acknowledge OneOnly God.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 204Chapter V.—Testimony of the Poets to the Unity of God.. . . . . . . . . .p. 205Chapter VI.—Opinions of the Philosophers as to the One God.. . . . . .

p. 206Chapter VII.—Superiority of the Christian Doctrine RespectingGod.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 206Chapter VIII.—Absurdities of Polytheism.. . . . . . . . . . . . . . . . . . . .p. 207Chapter IX.—The Testimony of the Prophets.. . . . . . . . . . . . . . . . .

p. 208Chapter X.—The Christians Worship the Father, Son, and HolyGhost . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 209Chapter XI.—The Moral Teaching of the Christians Repels the ChargeBrought Against Them.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 210Chapter XII.—Consequent Absurdity of the Charge of Atheism.. . . . .p. 211Chapter XIII.—Why the Christians Do Not Offer Sacrifices.. . . . . . . .p. 211Chapter XIV.—Inconsistency of Those Who Accuse the Christians.. . . .

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p. 212Chapter XV.—The Christians Distinguish God from Matter.. . . . . . . .p. 212Chapter XVI.—The Christians Do Not Worship the Universe.. . . . . . .

p. 213Chapter XVII.—The Names of the Gods and Their Images are But ofRecent Date.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 214Chapter XVIII.—The Gods Themselves Have Been Created, as the PoetsConfess.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 216Chapter XIX.—The Philosophers Agree with the Poets Respecting theGods.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 217Chapter XX.—Absurd Representations of the Gods.. . . . . . . . . . . . .p. 218Chapter XXI.—Impure Loves Ascribed to the Gods.. . . . . . . . . . . . .p. 220Chapter XXII.—Pretended Symbolical Explanations.. . . . . . . . . . . .p. 222Chapter XXIII.—Opinions of Thales and Plato.. . . . . . . . . . . . . . . .p. 223Chapter XXIV.—Concerning the Angels and Giants.. . . . . . . . . . . . .

p. 225Chapter XXV.—The Poets and Philosophers Have Denied a DivineProvidence.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 226Chapter XXVI.—The Demons Allure Men to the Worship ofImages.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 227Chapter XXVII.—Artifices of the Demons.. . . . . . . . . . . . . . . . . . .p. 227Chapter XXVIII.—The Heathen Gods Were Simply Men.. . . . . . . . . .p. 229Chapter XXIX.—Proof of the Same from the Poets.. . . . . . . . . . . . .p. 230Chapter XXX.—Reasons Why Divinity Has Been Ascribed to Men.. . . .

p. 231Chapter XXXI.—Confutation of the Other Charges Brought Against theChristians.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 232Chapter XXXII.—Elevated Morality of the Christians.. . . . . . . . . . . .

p. 233Chapter XXXIII.—Chastity of the Christians with Respect toMarriage.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 234Chapter XXXIV.—The Vast Difference in Morals Between the Christiansand Their Accusers.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 234Chapter XXXV.—The Christians Condemn and Detest All Cruelty.. . . .

p. 235Chapter XXXVI.—Bearing of the Doctrine of the Resurrection on thePractices of the Christians.. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 236Chapter XXXVII.—Entreaty to Be Fairly Judged.. . . . . . . . . . . . . . .p. 237The Resurrection of the Dead. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 237Chapter I.—Defence of the Truth Should Precede Discussions RegardingIt.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 238Chapter II.—A Resurrection is Not Impossible.. . . . . . . . . . . . . . . .p. 239Chapter III.—He Who Could Create, Can Also Raise Up the Dead.. . . .

p. 239Chapter IV.—Objection from the Fact that Some Human Bodies HaveBecome Part of Others.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 240Chapter V.—Reference to the Processes of Digestion andNutrition.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 241Chapter VI.—Everything that is Useless or Hurtful is Rejected.. . . . . .p. 242Chapter VII.—The Resurrection-Body Different from the Present.. . . . .

p. 243Chapter VIII.—Human Flesh Not the Proper or Natural Food ofMen.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 243Chapter IX.—Absurdity of Arguing from Man’s Impotency.. . . . . . . . .

p. 244Chapter X.—It Cannot Be Shown that God Does Not Will aResurrection.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 245Chapter XI.—Recapitulation.. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 246Chapter XII.—Argument for the Resurrection /rom the PurposeContemplated in Man’s Creation.. . . . . . . . . . . . . . . . . . . . . . . . .

p. 247Chapter XIII.—Continuation of the Argument.. . . . . . . . . . . . . . . . .

p. 248Chapter XIV.—The Resurrection Does Not Rest Solely on the Fact of aFuture Judgment.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 249Chapter XV.—Argument for the Resurrection from the Nature ofMan.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 250Chapter XVI—Analogy of Death and Sleep, and Consequent Argumentfor the Resurrection.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 251Chapter XVII.—The Series of Changes We Can Now Trace in ManRenders a Resurrection Probable.. . . . . . . . . . . . . . . . . . . . . . . .

p. 252Chapter XVIII.—Judgment Must Have Reference Both to Soul and Body:There Will Therefore Be a Resurrection.. . . . . . . . . . . . . . . . . . . .

p. 253Chapter XIX.—Man Would Be More Unfavourably Situated Than theBeasts If There Were No Resurrection.. . . . . . . . . . . . . . . . . . . . .

p. 254Chapter XX.—Man Must Be Possessed Both of a Body and SoulHereafter, that the Judgment Passed Upon Him May Be Just.. . . . . .

p. 255Chapter XXI.—Continuation of the Argument.. . . . . . . . . . . . . . . . .p. 256Chapter XXII.—Continuation of the Argument.. . . . . . . . . . . . . . . .p. 256Chapter XXIII.—Continuation of the Argument.. . . . . . . . . . . . . . . .

p. 257Chapter XXIV.—Argument for the Resurrection from the Chief End ofMan.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 258Chapter XXV.—Argument Continued and Concluded.. . . . . . . . . . . .p. 260CLEMENT OF ALEXANDRIA. . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 260Introductory Note. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 266Exhortation to the Heathen. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 266Chapter I.—Exhortation to Abandon the Impious Mysteries of Idolatry forthe Adoration of the Divine Word and God the Father.. . . . . . . . . . .

p. 272Chapter II.—The Absurdity and Impiety of the Heathen Mysteries andFables About the Birth and Death of Their Gods.. . . . . . . . . . . . . . .

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p. 286Chapter III.—The Cruelty of the Sacrifices to the Gods.. . . . . . . . . . .

p. 289Chapter IV.—The Absurdity and Shamefulness of the Images by Whichthe Gods are Worshipped.. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 298Chapter V.—The Opinions of the Philosophers Respecting God.. . . . .

p. 299Chapter VI.—By Divine Inspiration Philosophers Sometimes Hit on theTruth.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 302Chapter VII.—The Poets Also Bear Testimony to the Truth.. . . . . . . .p. 305Chapter VIII.—The True Doctrine is to Be Sought in the Prophets.. . . .

p. 308Chapter IX.—“That Those Grievously Sin Who Despise or Neglect God’sGracious Calling.”. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 311Chapter X.—Answer to the Objection of the Heathen, that It Was NotRight to Abandon the Customs of Their Fathers.. . . . . . . . . . . . . . .

p. 321Chapter XI.—How Great are the Benefits Conferred on Man Through theAdvent of Christ.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 324Chapter XII.—Exhortation to Abandon Their Old Errors and Listen to theInstructions of Christ.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 328The Instructor. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 328Book I. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 328Chapter I. The Office of the Instructor.. . . . . . . . . . . . . . . . . . . . .p. 329Chapter II.—Our Instructor’s Treatment of Our Sins.. . . . . . . . . . .p. 331Chapter III.—The Philanthropy of the Instructor.. . . . . . . . . . . . . .

p. 332Chapter IV.—Men and Women Alike Under the Instructor’sCharge.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 333Chapter V.—All Who Walk According to Truth are Children ofGod.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 339Chapter VI.—The Name Children Does Not Imply Instruction inElementary Principles.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 351Chapter VII.—Who the Instructor Is, and Respecting HisInstruction.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 356Chapter VIII.—Against Those Who Think that What is Just is NotGood.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 362

Chapter IX.—That It is the Prerogative of the Same Power to BeBeneficent and to Punish Justly. Also the Manner of the Instruction ofthe Logos.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 369Chapter X.—That the Same God, by the Same Word, Restrains fromSin by Threatening, and Saves Humanity by Exhorting.. . . . . . . . .

p. 372Chapter XI.—That the Word Instructed by the Law and theProphets.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 373Chapter XII.—The Instructor Characterized by the Severity and Benignityof Paternal Affection.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 374Chapter XIII.—Virtue Rational, Sin Irrational.. . . . . . . . . . . . . . . .p. 375Book II. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 376Chap. I.—On Eating.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 385Chapter II.—On Drinking.. . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 392Chapter III.—On Costly Vessels.. . . . . . . . . . . . . . . . . . . . . . . .p. 395Chapter IV.—How to Conduct Ourselves at Feasts.. . . . . . . . . . . .p. 397Chapter V.—On Laughter.. . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 399Chapter VI.—On Filthy Speaking.. . . . . . . . . . . . . . . . . . . . . . . .p. 401Chapter VII.—Directions for Those Who Live Together.. . . . . . . . .p. 404Chapter VIII.—On the Use of Ointments and Crowns.. . . . . . . . . . .p. 411Chap. IX.—On Sleep.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 414Chapter X.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 422Chapter XI.—On Clothes.. . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 428Chap. XII.—On Shoes.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 429Chapter XIII—Against Excessive Fondness for Jewels and GoldOrnaments.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 434Book III. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 434Chapter I.—On the True Beauty.. . . . . . . . . . . . . . . . . . . . . . . .p. 436Chapter II.—Against Embellishing the Body.. . . . . . . . . . . . . . . . .p. 441Chapter III.—Against Men Who Embellish Themselves.. . . . . . . . .p. 446Chapter IV.—With Whom We are to Associate.. . . . . . . . . . . . . . .p. 448Chapter V.—Behaviour in the Baths.. . . . . . . . . . . . . . . . . . . . . .p. 450Chapter VI.—The Christian Alone Rich.. . . . . . . . . . . . . . . . . . . .p. 451Chapter VII.—Frugality a Good Provision for the Christian.. . . . . . .

p. 453Chapter VIII.—Similitudes and Examples a Most Important Part of RightInstruction.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 455Chapter IX.—Why We are to Use the Bath.. . . . . . . . . . . . . . . . .p. 456Chapter X.—The Exercises Suited to a Good Life.. . . . . . . . . . . . .p. 458Chapter XI.—A Compendious View of the Christian Life.. . . . . . . . .p. 471Chapter XII.—Continuation: with Texts from Scripture.. . . . . . . . . .p. 482Elucidations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 484The Stromata, or Miscellanies. . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 484Book I. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 484Chapter I.—Preface—The Author’s Object—The Utility of WrittenCompositions.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 492Chapter II.—Objection to the Number of Extracts from PhilosophicalWritings in These Books Anticipated and Answered.. . . . . . . . . . .

p. 493Chapter III.—Against the Sophists.. . . . . . . . . . . . . . . . . . . . . . .

p. 494Chapter IV.—Human Arts as Well as Divine Knowledge Proceed fromGod.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 496Chapter V.—Philosophy the Handmaid of Theology.. . . . . . . . . . .p. 498Chapter VI.—The Benefit of Culture.. . . . . . . . . . . . . . . . . . . . . .

p. 500Chapter VII.—The Eclectic Philosophy Paves the Way for DivineVirtue.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 501Chapter VIII.—The Sophistical Arts Useless.. . . . . . . . . . . . . . . .

p. 503Chapter IX.—Human Knowledge Necessary for the Understanding ofthe Scriptures.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 504Chapter X.—To Act Well of Greater Consequence Than to SpeakWe l l . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 506Chapter XI.—What is the Philosophy Which the Apostle Bids UsShun? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 509Chapter XII.—The Mysteries of the Faith Not to Be Divulged toAll.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 510Chapter XIII.—All Sects of Philosophy Contain a Germ of Truth.. . . . .p. 511Chapter XIV.—Succession of Philosophers in Greece.. . . . . . . . . .

p. 513Chapter XV.—The Greek Philosophy in Great Part Derived from theBarbarians.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 517Chapter XVI.—That the Inventors of Other Arts Were MostlyBarbarians.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 520Chapter XVII.—On the Saying of the Saviour, “All that Came BeforeMe Were Thieves and Robbers.”. . . . . . . . . . . . . . . . . . . . . . . .

p. 522Chapter XVIII.—He Illustrates the Apostle’s Saying, “I Will Destroy theWisdom of the Wise.”. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 524Chapter XIX.—That the Philosophers Have Attained to Some Portionof Truth.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 527Chapter XX.—In What Respect Philosophy Contributes to theComprehension of Divine Truth.. . . . . . . . . . . . . . . . . . . . . . . . .

p. 529Chapter XXI.—The Jewish Institutions and Laws of Far Higher AntiquityThan the Philosophy of the Greeks.. . . . . . . . . . . . . . . . . . . . . .

p. 546Chapter XXII.—On the Greek Translation of the Old Testament.. . . . .p. 547Chapter XXIII.—The Age, Birth, and Life of Moses.. . . . . . . . . . . .

p. 550Chapter XXIV.—How Moses Discharged the Part of a MilitaryLeader.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 553Chapter XXV.—Plato an Imitator of Moses in Framing Laws.. . . . . .

p. 554

Chapter XXVI.—Moses Rightly Called a Divine Legislator, And, ThoughInferior to Christ, Far Superior to the Great Legislators of the Greeks,Minos and Lycurgus.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 555Chapter XXVII.—The Law, Even in Correcting and Punishing, Aims atthe Good of Men.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 557Chapter XXVIII.—The Fourfold Division of the Mosaic Law.. . . . . . .

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p. 558Chapter XXIX.—The Greeks But Children Compared with theHebrews.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 560Elucidations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 566Book II. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 567Chapter I.—Introductory.. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 568Chapter II.—The Knowledge of God Can Be Attained Only ThroughFaith.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 571Chapter III.—Faith Not a Product of Nature.. . . . . . . . . . . . . . . . .p. 571Chapter IV.—Faith the Foundation of All Knowledge.. . . . . . . . . . .

p. 574Chapter V.—He Proves by Several Examples that the Greeks Drewfrom the Sacred Writers.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 577Chapter VI.—The Excellence and Utility of Faith.. . . . . . . . . . . . . .p. 580Chapter VII.—The Utility of Fear. Objections Answered.. . . . . . . . .

p. 581Chapter VIII.—The Vagaries of Basilides and Valentinus as to FearBeing the Cause of Things.. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 583Chapter IX.—The Connection of the Christian Virtues.. . . . . . . . . .p. 586Chapter X.—To What the Philosopher Applies Himself.. . . . . . . . .

p. 587Chapter XI.—The Knowledge Which Comes Through Faith the Surestof All.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 589Chapter XII.—Twofold Faith.. . . . . . . . . . . . . . . . . . . . . . . . . . .p. 590Chapter XIII.—On First and Second Repentance.. . . . . . . . . . . . .p. 592Chapter XIV.—How a Thing May Be Involuntary.. . . . . . . . . . . . . .

p. 592Chapter XV.—On the Different Kinds of Voluntary Actions, and the SinsThence Proceeding.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 596Chapter XVI.—How We are to Explain the Passages of Scripture WhichAscribe to God Human Affections.. . . . . . . . . . . . . . . . . . . . . . .

p. 597Chapter XVII.—On the Various Kinds of Knowledge.. . . . . . . . . . .

p. 598Chapter XVIII.—The Mosaic Law the Fountain of All Ethics, and theSource from Which the Greeks Drew Theirs.. . . . . . . . . . . . . . . .

p. 605Chapter XIX.—The True Gnostic is an Imitator of God, Especially inBeneficence.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 607Chapter XX.—The True Gnostic Exercises Patience andSelf-Restraint.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 615Chapter XXI.—Opinions of Various Philosophers on the ChiefGood.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 617Chapter XXII.—Plato’s Opinion, that the Chief Good Consists inAssimilation to God, and Its Agreement with Scripture.. . . . . . . . . .

p. 619Chapter XXIII.—On Marriage.. . . . . . . . . . . . . . . . . . . . . . . . . .p. 624Elucidations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 625Book III. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 664Elucidations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 670Book IV.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 671Chapter I.—Order of Contents.. . . . . . . . . . . . . . . . . . . . . . . . .p. 672Chapter II.—The Meaning of the Name Stromata or Miscellanies.. . . .p. 673Chapter III.—The True Excellence of Man.. . . . . . . . . . . . . . . . . .p. 675Chapter IV.—The Praises of Martyrdom.. . . . . . . . . . . . . . . . . . .

p. 677Chapter V.—On Contempt for Pain, Poverty, and Other ExternalThings.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 684Chapter VII.—The Blessedness of the Martyr.. . . . . . . . . . . . . . . .

p. 689Chapter VIII.—Women as Well as Men, Slaves as Well as Freemen,Candidates for the Martyr’s Crown.. . . . . . . . . . . . . . . . . . . . . . .

p. 693Chapter IX.—Christ’s Sayings Respecting Martyrdom.. . . . . . . . . .

p. 695Chapter X.—Those Who Offered Themselves for MartyrdomReproved.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 696Chapter XI.—The Objection, Why Do You Suffer If God Cares for You,Answered.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 697Chapter XII.—Basilides’ Idea of Martyrdom Refuted.. . . . . . . . . . .

p. 699Chapter XIII.—Valentinian’s Vagaries About the Abolition of DeathRefuted.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 701Chapter XIV.—The Love of All, Even of Our Enemies.. . . . . . . . . .p. 702Chapter XV.—On Avoiding Offence.. . . . . . . . . . . . . . . . . . . . . .

p. 703Chapter XVI.—Passages of Scripture Respecting the Constancy,Patience, and Love of the Martyrs.. . . . . . . . . . . . . . . . . . . . . . .

p. 705Chapter XVII.—Passages from Clement’s Epistle to the Corinthians onMartyrdom.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 707Chapter XVIII.—On Love, and the Repressing of Our Desires.. . . . .p. 709Chap. XIX.—Women as well as Men Capable of Perfection.. . . . . .p. 712Chapter XX.—A Good Wife.. . . . . . . . . . . . . . . . . . . . . . . . . . .p. 713Chapter XXI.—Description of the Perfect Man, or Gnostic.. . . . . . .p. 719Chapter XXIII.—The Same Subject Continued.. . . . . . . . . . . . . . .p. 728Elucidations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 731Book V. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 731Chap. I.—On Faith.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 737Chap. II.—On Hope.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 738Chapter III.—The Objects of Faith and Hope Perceived by the MindAlone.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 740Chapter IV.—Divine Things Wrapped Up in Figures Both in the Sacredand in Heathen Writers.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 743Chapter V.—On the Symbols of Pythagoras.. . . . . . . . . . . . . . . .

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p. 746Chapter VI.—The Mystic Meaning of the Tabernacle and ItsFurniture.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 749Chapter VII.—The Egyptian Symbols and Enigmas of SacredThings.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 750Chapter VIII.—The Use of the Symbolic Style by Poets andPhilosophers.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 756Chapter IX.—Reasons for Veiling the Truth in Symbols.. . . . . . . . .

p. 757Chapter X.—The Opinion of the Apostles on Veiling the Mysteries ofthe Faith.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 760Chapter XI.—Abstraction from Material Things Necessary in Order toAttain to the True Knowledge of God.. . . . . . . . . . . . . . . . . . . . .

p. 765Chapter XII.—God Cannot Be Embraced in Words or by theMind.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 767Chapter XIII.—The Knowledge of God a Divine Gift, According to thePhilosophers.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 769Chapter XIV.—Greek Plagiarism from the Hebrews.. . . . . . . . . . . .p. 793Elucidations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 797Book VI. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 797Chapter I.—Plan.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 798Chapter II.—The Subject of Plagiarisms Resumed. The GreeksPlagiarized from One Another.. . . . . . . . . . . . . . . . . . . . . . . . . .

p. 813Chapter III.—Plagiarism by the Greeks of the Miracles Related in theSacred Books of the Hebrews.. . . . . . . . . . . . . . . . . . . . . . . . . .

p. 816Chapter IV.—The Greeks Drew Many of Their Philosophical Tenetsfrom the Egyptian and Indian Gymnosophists.. . . . . . . . . . . . . . .

p. 817Chapter V.—The Greeks Had Some Knowledge of the True God.. . . .

p. 819Chapter VI.—The Gospel Was Preached to Jews and Gentiles inHades.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 824Chapter VII.—What True Philosophy Is, and Whence So Called.. . . .p. 827Chapter VIII.—Philosophy is Knowledge Given by God.. . . . . . . . .p. 830Chapter IX.—The Gnostic Free of All Perturbations of the Soul.. . . . .

p. 833Chapter X.—The Gnostic Avails Himself of the Help of All HumanKnowledge.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 835Chapter XI.—The Mystical Meanings in the Proportions of Numbers,Geometrical Ratios, and Music.. . . . . . . . . . . . . . . . . . . . . . . . .

p. 841Chapter XII.—Human Nature Possesses an Adaptation for Perfection;The Gnostic Alone Attains It.. . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 844Chapter XIII.—Degrees of Glory in Heaven Corresponding with theDignities of the Church Below.. . . . . . . . . . . . . . . . . . . . . . . . . .

p. 845Chapter XIV.—Degrees of Glory in Heaven.. . . . . . . . . . . . . . . . .

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p. 849Chapter XV.—Different Degrees of Knowledge.. . . . . . . . . . . . . .p. 857Chapter XVI.—Gnostic Exposition of the Decalogue.. . . . . . . . . . .

p. 864Chapter XVII.—Philosophy Conveys Only an Imperfect Knowledge ofGod.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 869Chapter XVIII.—The Use of Philosophy to the Gnostic.. . . . . . . . . .p. 872Elucidations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 875Book VII. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 875Chapter I.—The Gnostic a True Worshipper of God, and UnjustlyCalumniated by Unbelievers as an Atheist.. . . . . . . . . . . . . . . . . .

p. 877Chapter II.—The Son the Ruler and Saviour of All.. . . . . . . . . . . . .

p. 880Chapter III.—The Gnostic Aims at the Nearest Likeness Possible toGod and His Son.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 885Chapter IV.—The Heathens Made Gods Like Themselves, WhenceSprings All Superstition.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 888Chapter V.—The Holy Soul a More Excellent Temple Than Any EdificeBuilt by Man.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 889Chapter VI.—Prayers and Praise from a Pure Mind, Ceaselessly Offered,Far Better Than Sacrifices.. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 892Chapter VII.—What Sort of Prayer the Gnostic Employs, and How It isHeard by God.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 900Chapter VIII.—The Gnostic So Addicted to Truth as Not to Need to Usean Oath.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 901Chapter IX.—Those Who Teach Others, Ought to Excel inVirtues.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 902Chapter X.—Steps to Perfection.. . . . . . . . . . . . . . . . . . . . . . . .p. 905Chapter XI.—Description of the Gnostic’s Life.. . . . . . . . . . . . . . .

p. 909Chapter XII.—The True Gnostic is Beneficent, Continent, and DespisesWorldly Things.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 916Chapter XIII.—Description of the Gnostic Continued.. . . . . . . . . . .

p. 918Chapter XIV.—Description of the Gnostic Furnished by an Expositionof 1 Cor. vi. 1, Etc.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 921Chapter XV.—The Objection to Join the Church on Account of theDiversity of Heresies Answered.. . . . . . . . . . . . . . . . . . . . . . . . .

p. 923Chapter XVI.—Scripture the Criterion by Which Truth and Heresy areDistinguished.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 930Chapter XVII.—The Tradition of the Church Prior to that of theHeresies.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 932

Chapter XVIII—The Distinction Between Clean and Unclean Animalsin the Law Symbolical of the Distinction Between the Church, and Jews,and Heretics.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 933Elucidations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 935Book VIII. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 935Chapter I.—The Object of Philosophical and Theological Inquiry—TheDiscovery of Truth.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 936Chapter II.—The Necessity of Perspicuous Definition.. . . . . . . . . .p. 937Chapter III.—Demonstration Defined.. . . . . . . . . . . . . . . . . . . . .

p. 939Chapter IV.—To Prevent Ambiguity, We Must Begin with ClearDefinition.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 941Chapter V.—Application of Demonstration to Sceptical Suspense ofJudgment.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 942Chapter VI.—Definitions, Genera, and Species.. . . . . . . . . . . . . .p. 945Chapter VII.—On the Causes of Doubt or Assent.. . . . . . . . . . . . .p. 945Chapter VIII.—The Method of Classifying Things and Names.. . . . .p. 946Chapter IX.—On the Different Kinds of Cause.. . . . . . . . . . . . . . .p. 951Elucidations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 951Fragments of Clemens Alexandrinus. . . . . . . . . . . . . . . . . . . . . . .p. 981Who is the Rich Man that shall be saved?. . . . . . . . . . . . . . . . . . . .p. 1003Elucidations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1006Subject Indexes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1006Hermas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1012Tatian. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1017Theophilus.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1022Athenagoras. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1025Clement of Alexandria. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1042Indexes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1042Index of Scripture References. . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1049Index of Scripture Commentary. . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1050Greek Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1075Hebrew Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1075Latin Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1075French Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1076Index of Pages of the Print Edition. . . . . . . . . . . . . . . . . . . . . . . . .

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iTHE

ANTE-NICENE FATHERS

TRANSLATIONS OF

The Writings of the Fathers down to A.D. 325

THE REV. ALEXANDER ROBERTS, D.D.,

AND

JAMES DONALDSON, LL.D.,

EDITORS

AMERICAN REPRINT OF THE EDINBURGH EDITION

REVISED AND CHRONOLOGICALLY ARRANGED, WITH BRIEF PREFACES AND OCCASIONAL NOTES

BY

A. CLEVELAND COXE, D.D.

iii

VOLUME II

Philip SchaffFathers of the Second Century

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FATHERS OF THE SECOND CENTURY:

HERMAS, TATIAN, ATHENAGORAS, THEOPHILUS, AND CLEMENT OF ALEXANDRIA(ENTIRE)

Τὰ ἀρχαια ἔθη κρατείτω.The Nicene Council.

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1 THE PASTOR OF HERMAS

3Introductory Note

TO

THE PASTOR OF HERMAS

[TRANSLATED BY THE REV. F. CROMBIE, M.A.]

[A.D. 160.] THE fragment known as the “Muratorian Canon” is the historic ground for the date

I give to this author.1 I desired to prefix The Shepherd to the writings of Irenæus, but the limits of

the volume would not permit. The Shepherd attracted my attention, even in early youth, as a specimenof primitive romance; but of course it disappointed me, and excited repugnance. As to its form, itis even now distasteful. But more and more, as I have studied it, and cleared up the difficultieswhich surround it, and the questions it has started, it has become to me a most interesting andsuggestive relic of the primitive age. Dr. Bunsen2 calls it “a good but dull novel,” and reminds us

of a saying of Niebuhr (Bunsen’s master), that “he pitied the Athenian3 Christians for being obliged

to hear it read in their assemblies.” A very natural, but a truly superficial, thought, as I trust I shallbe able to show.

At first sight, Hermas might seem to have little in common with Irenæus; and, on many accounts,it would be preferable to pair him with Barnabas. But I feel sure that chronology forbids, and thatthe age of Irenæus, and of the martyrs of Lyons and Vienne, is the period which called for thiswork, and which accounts for its popularity and its diffusion among the churches. Its pacific spiritin dealing with a rising heresy, which at first was a puzzle to the Latins,4 which Pius was disposed

to meet by this gentle antidote, with which Eleutherus, in the spirit of a pacificator, tampered to

1 To be found, with copious annotations, in Routh’s Reliquiæ, vol. i. pp. 389–434, Oxford, 1846. See also Westcott, On the

Canon of the New Testament, Cambridge, 1855.

2 Hippolytus and His Age, vol. i. p. 315.

3 Why “Athenian”? It was read everywhere. But possibly this is a specification based on Acts xvii. 21. They may have

welcomed it as a novel and a novelty.

4 More of this in Athenagoras; but see Kaye’s Justin Martyr, p. 179, note 3, ed. 1853.

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his own hurt, and by which Victor was temporarily compromised, met precisely what the caseseemed to demand in the judgment of Western Christians. They could not foresee the results ofMontanism: it was not yet a defined heresy. And even the wise prudence of Irenæus shows anxietynot too hastily to denounce it; “seeing,” as Eusebius affirms, “there were many other wonderfulpowers of divine grace yet exhibited, even at that time, in different churches.”

Bunsen pronounces magisterially on the Muratorian fragment as an ill-translated excerpt fromHegesippus, written about A.D. 165. This date may be inaccurate, but the evidence is that of a

contemporary on which we may rely. “Very recently,” he says, “in our own times, in the city of

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Rome, Hermas compiled The Shepherd; his brother, Bishop Pius,5 then sitting in the cathedra of

the Roman Church.” With the period thus assigned, the internal evidence agrees. It accounts forthe anti-Montanism of the whole allegory, and not less for the choice of this non-controversial formof antidote. Montanism is not named; but it is opposed by a reminder of better “prophesyings,” andby setting the pure spirit of the apostolic age over against the frenzied and pharisaical pretensionsof the fanatics. The pacific policy at first adopted by the Roman bishops, dictated, no doubt, thiseffort of Hermas to produce such a refutation as his brother6 might commend to the churches.

Let me present, in outline, the views which seem to me necessary to a good understanding ofthe work; and as I am so unfortunate as to differ with the Edinburgh editors, who are entitled, primâfacie, to be supposed correct, I shall venture to apologize for my own conceptions, by a few notesand elucidations.7

As Eusebius informs us, the charismata were not extinct in the churches when the Phrygianimitations began to puzzle the faithful. Bunsen considers its first propagators specimens of theclairvoyant art, and pointedly cites the manipulations they were said to practice (like persons playingon the harp), in proof of this. We must place ourselves in those times to comprehend the difficultiesof early Christians in dealing with the counterfeit. “Try the spirits,” said St. John; and St. Paul hadsaid more expressly, “Quench not the Spirit; despise not prophesyings; prove all things,” etc. Thisvery expression suggests that there might often be something despicable in the form and mannerof uttering what was excellent. To borrow a phrase of our days, “the human element” was painfullypredominant at times, even among those who spoke by the Spirit. The smoke of personal infirmitydiscoloured genuine scintillations from hearts in which still smouldered the fire of Pentecostal gifts.The reticence of Irenæus is therefore not to be marvelled at. He cautioned Eleutherus no doubt, butprobably felt, with him, that the rumours from Phrygia needed further examination. The prophetic

5 Roman fabulists know all about Pius, of course, and give us this history: “He was a native of Aquileia, and was elected

bishop on the 15th of January, A.D. 158 … He governed the Church nine years, five months, and twenty-seven days.” So affirms

that favourite of Popes, Artaud de Montor (Histoire de Pie VIII., p. xi. Paris, 1830).

6 The latest learned authority among Roman Catholics, a Benedictine, gives us the dates A.D. 142–156, respectively, as those

of his election and decease. See Series Episcoporum, etc. P. B. Gams, Ratisbonæ, 1873.

7 Relying upon the invaluable aid of Dr. Routh, I had not thought of looking into Westcott, till I had worked out my own

conclusions. I am greatly strengthened by his elaborate and very able argument. See his work on the Canon, pp. 213–235.

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gifts were said to be lodged in men and women austere as John the Baptist, and professing a missionto rebuke the carnal and self-indulgent degeneracy of a generation that knew not the apostles.

It would not be a very bold conjecture, that Hermas and his brother were elderly grandchildrenof the original Hermas, the friend of St. Paul. The Shepherd, then, might be based upon personalrecollections, and upon the traditions of a family which the spirit of prophecy had reproved, andwho were monuments of its power. The book supplies us with evidences of the awakened consciencewith which Hermas strove to “bless his household.” But, be this as it may, this second Hermas,with his brother’s approbation, undertakes to revive the memory of those primal days portrayed inthe Epistle to Diognetus, when Christians, though sorrowful, were “always rejoicing.” He compilesaccordingly a non-metrical idyl; reproducing, no doubt, traditional specimens of those“prophesyings,” on which St. Paul remarks. Hence we infer, that such outpourings as became thesubject of apostolic censure, when they confused the order of the Corinthian Church,8 were, in their

nobler examples, such “visions,” “mandates” and “similitudes” as these; more or less human as toform, but, in their moral teachings, an impressive testimony against heathen oracles, and theirobscene or blasphemous suggestions.

The permissive wisdom of the Spirit granting, while restraining, such manifestations, is seenin thus counterbalancing Sibylline and other ethnic utterances. (Acts xvi. 16–19.) With this in view,Hermas makes his compilation. He casts it into an innocent fiction, as Cowper wrote in the nameof Alexander Selkirk, and introduces Hermas and Clement to identify the times which are idealized

5

in his allegory. Very gently, but forcibly, therefore, he brings back the original Christians asantagonists of the Montanistic opinions; and so exclusively does this idea predominate in the wholework, as Tertullian’s scornful comment implies, that one wonders to find Wake, with other verylearned men, conceding that the Pauline Hermas was its actual author. Were it so, he must havebeen a prophet indeed. No doubt those of the ancients who knew nothing of the origin of the work,and accepted it as the production of the first Hermas, were greatly influenced by this idea. It seemedto them a true oracle from God, like those of the Apocalypse, though sadly inferior; preparing theChurch for one of its great trials and perils, and fulfilling, as did the Revelation of St. John, thatemphatic promise concerning the Spirit, “He shall show you things to come.”

This view of the subject, moreover, explains historical facts which have been so unaccountableto many critics; such as the general credit it obtained, and that its influence was greater in the Eastthan among Latins. But once commended to the Asiatic churches by Pius, as a useful instructionfor the people, and a safeguard against the Phrygian excesses, it would easily become currentwherever the Greek language prevailed. Very soon it would be popularly regarded as the work ofthe Pauline Hermas, and as embodying genuine prophesyings of the apostolic age. A qualifiedinspiration would thus be attributed to them, precisely such as the guarded language of Origen9

8 1 Cor. xiv. The value of Hermas in helping us to comprehend this mysterious chapter appears to me very great. Celsus

reproached Christians as Sibyllists. See Origen, Against Celsus, book v. cap. lxi.

9 Westcott, p. 219. Ed. 1855, London.

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suggested afterwards: hence the deutero-canonical repute of the book, read, like the Apocrypha,for instruction and edification, but not cited to establish any doctrine as of the faith.10 It must be

remembered, that, although the Roman Church was at first a Grecian colony, and largely composedof those Hellenistic Jews to whom St. Paul’s arguments in his Epistle to the Romans were personallyappropriate, yet in the West, generally, it was not so: hence the greater diffusion of The Shepherdwritten in Greek, through the Greek churches. There, too, the Montanists were a raging pestilencelong before the West really felt the contagion through the influence of the brilliant Tertullian. Thesefacts account for the history of the book, its early currency and credit in the Church. Nor must wefail to observe, that the tedious allegorizing of Hermas, though not acceptable to us, was by nomeans displeasing to Orientals. To this day, the common people, even with us, seem to be greatlytaken with story-telling and “similitudes,” especially when there is an interpreter to give them pointand application.

After reading Irenæus Against Heresies, then, we may not inappropriately turn to this mildprotest against the most desolating and lasting delusion of primitive times. Most bitterly this willbe felt when we reach the great founder of “Latin Christianity,” whose very ashes breathed contagioninto the life of such as handled his relics with affection, save only those, who, like Cyprian, weregifted with a character as strong as his own. The genius of Tertullian inspired his very insanity withpower, and, to the discipline of the Latin churches, he communicated something of the rigour ofMontanism, with the natural re-actionary relaxation of morals in actual life. Of this, we shall learnenough when we come to read the fascinating pages of that splendid but infatuated author. Montanismitself, and the Encratite heresy which we are soon to consider in the melancholy case of Tatian,were re-actions from those abominations of the heathen with which Christians were daily forcedto be conversant. These Fathers erred through a temptation in which Satan was “transformed as anangel of light.” Let us the more admire the penetrating foresight, and the holy moderation, ofHermas. To our scornful age, indeed, glutted with reading of every sort, and alike over-cultivatedand superficial, taking little time for thought, and almost as little for study, The Shepherd can furnishnothing attractive. He who brings nothing to it, gets nothing from it. But let the fastidious whodesire at the same time to be competent judges, put themselves into the times of the Antonines, andmake themselves, for the moment, Christians of that period, and they will awaken to a new worldof thought. Let such go into the assemblies of the primitive faithful, in which it was evident that“not many wise men after the flesh, not many mighty, not many noble, were called.” There they

6

were, “as sheep appointed to be slain,” “dying daily,” and, like their blessed Master, “the scorn ofmen, and outcast of the people,” as they gathered on the day of the Lord to “eat of that bread, anddrink of that cup.” After the manner of the synagogue, there came a moment when the “president”said, “Brethren, if ye have any word of exhortation for the people, say on.” But the tongues wereceasing, as the apostle foretold; and they who professed to speak by the Spirit were beginning tobe doubted. “Your fathers, where are they? and the prophets, do they live forever?” It was gratifying

10 Hieron., tom. 1. p. 988, Benedictine ed.

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to the older men, and excited the curiosity of the young, when the reader stood up, and said, “Hear,then, the words of Hermas.” Blessed were the simple folk, those “lambs among wolves,” whohungered and thirsted after righteousness, and who eagerly drank in the pure and searching Scripturalmorality of The Shepherd, and then went forth to “shine as lights in the world,” in holy contrastwith the gross darkness that surrounded them.

It has been objected, indeed, that the morals of Hermas have a legalizing tone. The same is saidof St. James, and the Sermon on the Mount. Most unjustly and cruelly is this objection made toThe Shepherd. Granted its language is not formulated after Augustine, as it could not be: its text isSt. James, but, like St. James, harmonized always with St. Paul.11 Faith is always honoured in its

primary place; and penitence, in its every evangelical aspect, is thoroughly defined. He exposesthe emptiness of formal works, such as mere physical fastings, and the carnal observance of settimes and days. That in one instance he favours “works of supererogation” is an entire mistake,made by reading into the words of Hermas a heresy of which he never dreamed. His whole teachingconflicts with such a thought. His orthodoxy in other respects, is sustained by such masters asPearson and Bull.12 And then, the positive side of his teaching is a precious testimony to the godly

living exacted of believers in the second century. How suitable to all times are the maxims heextracts from the New Law. How searching his exposure of the perils of lax family discipline, andof wealth unsanctified. What heavenly precepts of life he lays down for all estates of men. To theclergy, what rules he prescribes against ambition and detraction and worldly-mindedness. Surelysuch reproofs glorify the epoch, when they who had cast off, so recently, the lusts and passions ofheathenism, were, as the general acceptance of this book must lead us to suppose, eager to be fedwith “truth, severe in rugged fiction drest.”

But the reader will now be eager to examine the following INTRODUCTORY NOTICE of the

translator:—

THE Pastor of Hermas was one of the most popular books, if not the most popular book, in the

Christian Church during the second, third, and fourth centuries. It occupied a position analogousin some respects to that of Bunyan’s Pilgrim’s Progress in modern times; and critics have frequentlycompared the two works.

In ancient times two opinions prevailed in regard to the authorship. The most widely spreadwas, that the Pastor of Hermas was the production of the Hermas mentioned in the Epistle to theRomans. Origen13 states this opinion distinctly, and it is repeated by Eusebius14 and Jerome.15

11 Bull (and Grabe), Harmonia Apostolica; Works, vol. iii.

12 Pearson, Vindiciæ Ignat., i. cap. 4. Bull, Defens. Fid. Nicæn., 1. cap. 2. sec. 3; Works, vol. v. part i. p. 15.

13 Comment. in Rom. xvi. 14, lib. x. 31. [But see Westcott’s fuller account of all this, pp. 219, 220.]

14 Hist. Eccl. iii. 3.

15 De Viris Illustribus, c. x.

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Those who believed the apostolic Hermas to be the author, necessarily esteemed the book veryhighly; and there was much discussion as to whether it was inspired or not. The early writers areof opinion that it was really inspired. Irenæus quotes it as Scripture;16 Clemens Alexandrinus speaks

of it as making its statements “divinely;”17 and Origen, though a few of his expressions are regarded

by some as implying doubt, unquestionably gives it as his opinion that it is “divinely inspired.”18

Eusebius mentions that difference of opinion prevailed in his day as to the inspiration of the book,

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some opposing its claims, and others maintaining its divine origin, especially because it formed anadmirable introduction to the Christian faith. For this latter reason it was read publicly, he tells us,in the churches.

The only voice of antiquity decidedly opposed to the claim is that of Tertullian. He designatesit apocryphal,19 and rejects it with scorn, as favouring anti-Montanistic opinions. Even his words,

however, show that it was regarded in many churches as Scripture.The second opinion as to the authorship is found in no writer of any name. It occurs only in

two places: a poem falsely ascribed to Tertullian, and a fragment published by Muratori, on theCanon, the authorship of which is unknown, and the original language of which is still a matter ofdispute.20 The fragment says, “The Pastor was written very lately in our times, in the city of Rome,

by Hermas, while Bishop Pius, his brother, sat in the chair of the Church of the city of Rome.”A third opinion has had advocates in modern times. The Pastor of Hermas is regarded as a

fiction, and the person Hermas, who is the principal character, is, according to this opinion, merelythe invention of the fiction-writer.

Whatever opinion critics may have in regard to the authorship, there can be but one opinion asto the date. The Pastor of Hermas must have been written at an early period. The fact that it wasrecognised by Irenæus as Scripture shows that it must have been in circulation long before his time.The most probable date assigned to its composition is the reign of Hadrian, or of Antoninus Pius.

The work is very important in many respects; but especially as reflecting the tone and style ofbooks which interested and instructed the Christians of the second and third centuries.

The Pastor of Hermas was written in Greek. It was well known in the Eastern Churches: itseems to have been but little read in the Western. Yet the work bears traces of having been writtenin Italy.

For a long time the Pastor of Hermas was known to scholars only in a Latin version, occurringin several MSS. with but slight vacations. But within recent times the difficulty of settling the text

has been increased by the discovery of various MSS. A Latin translation has been edited, widely

16 Contra Hæres., iv. 20, 2.

17 Strom., i. xxi. p. 426.

18 Ut supra.

19 De Pudicitia, c. xx., also c. x.; De Oratione, c. xvi.

20 [This statement should be compared with Westcott’s temperate and very full account of the Muratorian Fragment, pp.

235–245.]

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differing from the common version. Then a Greek MS. was said to have been found in Mount Athos,

of which Simonides affirmed that he brought away a portion of the original and a copy of the rest.Then a MS. of the Pastor of Hermas was found at the end of the Sinaitic Codex of Tischendorf. And

in addition to all these, there is an Æthiopic translation. The discussion of the value of thesediscoveries is one of the most difficult that can fall to the lot of critics; for it involves not merelyan examination of peculiar forms of words and similar criteria, but an investigation into statementsmade by Simonides and Tischendorf respecting events in their own lives. But whatever may be theconclusions at which the critic arrives, the general reader does not gain or lose much. In all theGreek and Latin forms the Pastor of Hermas is substantially the same. There are many minutedifferences; but there are scarcely any of importance,—perhaps we should say none.

In this translation the text of Hilgenfeld, which is based on the Sinaitic Codex, has been followed.The letters Vat. mean the Vatican manuscript, the one from which the common or Vulgate

version was usually printed.The letters Pal. mean the Palatine manuscript edited by Dressel, which contains the Latin

version, differing considerably from the common version.The letters Lips. refer to the Leipzig manuscript, partly original and partly copied, furnished by

Simonides from Athos. The text of Anger and Dindorf (Lips., 1856) has been used, though referencehas also been made to the text of Tischendorf in Dressel.

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The letters Sin. refer to the Sinaitic Codex, as given in Dressel and in Hilgenfeld’s notes.The letters Æth. refer to the Æthiopic version, edited, with a Latin translation, by Antonius

D’Abbadie. Leipzig, 1860.No attempt has been made to give even a tithe of the various readings. Only the most important

have been noted.[It is but just to direct the reader’s attention to an elaborate article of Dr. Donaldson, in the

(London) Theological Review, vol. xiv. p. 564; in which he very ingeniously supports his opinionswith regard to Hermas, and also touching the Muratorian Canon. In one important particular hefavours my own impression; viz., that The Shepherd is a compilation, traditional, or reproducedfrom memory. He supposes its sentiments “must have been expressed in innumerable oralcommunications delivered in the churches throughout the world.”]

9 THE PASTOR

Book First.—Visions.

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VISION FIRST.

AGAINST FILTHY AND PROUD THOUGHTS, AND THE CARELESSNESS OF HERMAS IN CHASTISING HISSONS.

CHAP. I.

HE who had brought me up, sold me to one Rhode in Rome.21 Many years after this I recognised

her, and I began to love her as a sister. Some time after, I saw her bathe in the river Tiber; and Igave her my hand, and drew her out of the river. The sight of her beauty made me think with myself,“I should be a happy man if I could but get a wife as handsome and good as she is.” This was theonly thought that passed through me: this and nothing more. A short time after this, as I was walkingon my road to the villages,22 and magnifying the creatures of God, and thinking how magnificent,

and beautiful, and powerful they are,23 I fell asleep. And the Spirit carried me away, and took me

through a pathless place,24 through which a man could not travel, for it was situated in the midst of

rocks; it was rugged and impassible on account of water. Having passed over this river, I came toa plain. I then bent down on my knees, and began to pray to the Lord,25 and to confess my sins.

And as I prayed, the heavens were opened, and I see the woman whom I had desired saluting mefrom the sky, and saying, “Hail, Hermas!” And looking up to her, I said, “Lady, what doest thouhere?” And she answered me, “I have been taken up here to accuse you of your sins before theLord.” “Lady,” said I, “are you to be the subject of my accusation?”26 “No,” said she; “but hear the

words which I am going to speak to you. God, who dwells in the heavens, and made out of nothingthe things that exist, and multiplied and increased them on account of His holy Church,27 is angry

with you for having sinned against me.” I answered her, “Lady, have I sinned against you? How?28

or when spoke I an unseemly word to you? Did I not always think of you as a lady? Did I not alwaysrespect you as a sister? Why do you falsely accuse me of this wickedness and impurity?” With a

21 The commencement varies. In the Vatican: “He who had brought me up, sold a certain young woman at Rome. Many years

after this I saw her and recognized her.” So Lips.; Pal. has the name of the woman, Rada. The name Rhode occurs in Acts xii.

13.

22 “On my road to the villages.” This seems to mean: as I was taking a walk into the country, or spending my time in travelling

amid rural scenes. So the Æthiopic version. “Proceeding with these thoughts in my mind.”—Vat. After I had come to the city

of Ostia.”—Pal. “Proceeding to some village.”—Lips. [The Christian religion begetting this enthusiasm for nature, and love for

nature’s God, is to be noted. Where in all heathendom do we find spirit or expression like this?]

23 Creatures. Creature or creation.—Lips., Vat., Æth.

24 Pathless place. Place on the right hand.—Vat. [Rev. xvii. 3, xxi. 10. Dante, Inferno, i. 1–5.]

25 Lord. God.—Sin. alone.

26 Are you to be the subject of my accusation? Are you to accuse me?—Vat., Lips., Æth.

27 [Eph. iii. 9, 10.]

28 How? In what place?—Vat., Sin.

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smile she replied to me, “The desire of wickedness29 arose within your heart. Is it not your opinion

that a righteous man commits sin when an evil desire arises in his heart? There is sin in such a case,and the sin is great,” said she; “for the thoughts of a righteous man should be righteous. For bythinking righteously his character is established in the heavens,30 and he has the Lord merciful to

him in every business. But such as entertain wicked thoughts in their minds are bringing uponthemselves death and captivity; and especially is this the case with those who set their affectionson this world,31 and glory in their riches, and look not forward to the blessings of the life to come.

For many will their regrets be; for they have no hope, but have despaired of themselves and their

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life.32 But do thou pray to God, and He will heal thy sins, and the sins of thy whole house, and of

all the saints.”33

CHAP. II.

After she had spoken these words, the heavens were shut. I was overwhelmed with sorrow andfear, and said to myself, “If this sin is assigned to me, how can I be saved, or how shall I propitiateGod in regard to my sins,34 which are of the grossest character? With what words shall I ask the

Lord to be merciful to me?” While I was thinking over these things, and discussing them in mymind, I saw opposite to me a chair, white, made of white wool,35 of great size. And there came up

an old woman, arrayed in a splendid robe, and with a book in her hand; and she sat down alone,and saluted me, “Hail, Hermas!” And in sadness and tears36 I said to her, “Lady, hail!” And she

said to me, “Why are you downcast, Hermas? for you were wont to be patient and temperate, andalways smiling. Why are you so gloomy, and not cheerful?” I answered her and said, “O Lady, Ihave been reproached by a very good woman, who says that I sinned against her.” And she said,“Far be such a deed from a servant of God. But perhaps a desire after her has arisen within yourheart. Such a wish, in the case of the servants of God, produces sin. For it is a wicked and horrible

29 Wickedness. The desire of fornication.—Lips. [Prov. xxi. 10, xxiv. 9; Matt. v. 28.]

30 Literally, his glory is made straight in the heavens. As long as his thoughts are righteous and his way of life correct, he will

have the Lord in heaven merciful to him.—Vat. When he thinks righteously, he corrects himself, and his grace will be in heaven,

and he will have the Lord merciful in every business.—Pal. His dignity will be straight in the skies.—Æth. [Prov. x. 24, xi. 23.]

31 [Col. iii. 2; Ps. xlix. 6.]

32 For many … life. For the minds of such become empty. Now this is what the doubters do who have no hope in the Lord,

and despise and neglect their life.—Vat. Their souls not having the hope of life, do not resist these luxuries: for they despair of

themselves and their life.—Pal. [Eph. ii. 12.]

33 [Job xlii. 8.]

34 Literally, perfect. How … sins. How shall I entreat the Lord in regard to my very numerous sins?—Vat. How can I propitiate

the Lord God in these my sins?—Pal. How then shall I be saved, and beg pardon of the Lord for these my many sins?—Æth.

[Mic. vi. 6, 7, 8.]

35 A chair made of white wool, like snow.—Vat. A chair for reclining, and on it a covering of wool, white as hail.—Æth.

36 And … sorrow. I leaping in spirit with joy at her salutation.—Lips. [The Monatanist austerity glanced at.]

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wish in an all-chaste and already well-tried spirit37 to desire an evil deed; and especially for Hermas

so to do, who keeps himself from all wicked desire, and is full of all simplicity, and of greatguilelessness.”

CHAP. III.

“But God is not angry with you on account of this, but that you may convert your house,38 which

have committed iniquity against the Lord, and against you, their parents. And although you loveyour sons, yet did you not warn your house, but permitted them to be terribly corrupted.39 On this

account is the Lord angry with you, but He will heal all the evils which have been done in yourhouse. For, on account of their sins and iniquities, you have been destroyed by the affairs of thisworld. But now the mercy of the Lord40 has taken pity on you and your house, and will strengthen

you, and establish you in his glory.41 Only be not easy-minded,42 but be of good courage and comfort

your house. For as a

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