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# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On Original Sin/Chapter 48

Chapter 48.—Pelagius Rightly Condemned and Really Opposed by Ambrose.
These words, however, of the man of God are contradicted by Pelagius, notwithstanding all his commendation of his author, when he himself declares that “we are procreated, as without virtue, so without vice.” What remains, then, but that Pelagius should condemn and renounce this error of his; or else be sorry that he has quoted Ambrose in the way he has? Inasmuch, however, as the blessed Ambrose, catholic bishop as he is, has expressed himself in the above-quoted passages in accordance with the catholic faith, it follows that Pelagius, along with his disciple Cœlestius, was justly condemned by the authority of the catholic Church for having turned aside from the true way of faith, since he repented not for having bestowed commendation on Ambrose, and for having at the same time entertained opinions in opposition to him. I know full well with what insatiable avidity you read whatever is written for edification and in confirmation of the faith; but yet, notwithstanding its utility as contributing to such an end, I must at last bring this treatise to a conclusion.

## Footnotes

* ↑ See above, ch. 14 (xiii.).
* ↑ The three friends to whom these two books are addressed were pious members of the same family; Pinianus was the husband, Melania his wife, and Albina her mother.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On Original Sin/Chapter 9

Chapter 9 [VIII.]—Pelagius Deceived the Council in Palestine, But Was Unable to Deceive the Church at Rome.
Wherefore Pelagius, too, if he will only reflect candidly on his own position and writings, has no reason for saying that he ought not to have been banned with such a sentence. For although he deceived the council in Palestine, seemingly clearing himself before it, he entirely failed in imposing on the church at Rome (where, as you well know, he is by no means a stranger), although he went so far as to make the attempt, if he might somehow succeed. But, as I have just said, he entirely failed. For the most blessed Pope Zosimus recollected what his predecessor, who had set him so worthy an example, had thought of these very proceedings. Nor did he omit to observe what opinion was entertained about this man by the trusty Romans, whose faith deserved to be spoken of in the Lord, and whose consistent zeal in defence of catholic truth against this heresy he saw prevailing amongst them with warmth, and at the same time most perfect harmony. The man had lived among them for a long while, and his opinions could not escape their notice; moreover, they had so completely found out his disciple Cœlestius, as to be able at once to adduce the most trustworthy and irrefragable evidence on this subject. Now what was the solemn judgment which the holy Pope Innocent formed respecting the proceedings in the Synod of Palestine, by which Pelagius boasts of having been acquitted, you may indeed read in the letter which he addressed to me. It is duly mentioned also in the answer which was forwarded by the African Synod to the venerable Pope Zosimus and which, along with the other instructions, we have despatched to your loving selves. But it seems to me, at the same time, that I ought not to omit producing the particulars in the present work.

## Footnotes

* ↑ Rom. i. 8.
* ↑ Albina, Pinianus, and Melania. Literally, they are here addressed as “your Love.”
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On Original Sin/Chapter 44

Chapter 44 [XXXIX.]—Even the Children of the Regenerate Born in Sin. The Effect of Baptism.
This concupiscence of the flesh would be prejudicial, just in so far as it is present in us, if the remission of sins were not so beneficial that while it is present in men, both as born and as born again, it may in the former be prejudicial as well as present, but in the latter present simply but never prejudicial. In the unregenerate it is prejudicial to such an extent indeed, that, unless they are born again, no advantage can accrue to them from being born of regenerate parents. The fault of our nature remains in our offspring so deeply impressed as to make it guilty, even when the guilt of the self-same fault has been washed away in the parent by the remission of sins—until every defect which ends in sin by the consent of the human will is consumed and done away in the last regeneration. This will be identical with that renovation of the very flesh itself which is promised in its future resurrection, when we shall not only commit no sins, but be even free from those corrupt desires which lead us to sin by yielding consent to them. To this blessed consummation advances are even now made by us, through the grace of that holy laver which we have put within our reach. The same regeneration which now renews our spirit, so that all our past sins are remitted, will by and by also operate, as might be expected, to the renewal to eternal life of that very flesh, by the resurrection of which to an incorruptible state the incentives of all sins will be purged out of our nature. But this salvation is as yet only accomplished in hope: it is not realized in fact; it is not in present possession, but it is looked forward to with patience. [XL.] And thus there is a whole and perfect cleansing, in the self-same baptismal laver, not only of all the sins remitted now in our baptism, which make us guilty owing to the consent we yield to wrong desires, and to the sinful acts in which they issue; but of these said wrong desires also, which, if not consented to by us, would contract no guilt of sin, and which, though not in this present life removed, will yet have no existence in the life beyond.

## Footnotes

* ↑ The three phrases here marked with asterisks have a more clearly expressed relation in the original: obesset, inesset, prodesset.
* ↑ The three phrases here marked with asterisks have a more clearly expressed relation in the original: obesset, inesset, prodesset.
* ↑ The three phrases here marked with asterisks have a more clearly expressed relation in the original: obesset, inesset, prodesset.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On Original Sin/Chapter 8

Chapter 8 [VII.]—Cœlestius Condemned by Zosimus.
The venerable Pope Zosimus, keeping in view this deprecatory preamble, dealt with the man, puffed up as he was with the blasts of false doctrine, so as that he should condemn all the objectionable points which had been alleged against him by the deacon Paulinus, and that he should yield his assent to the rescript of the Apostolic See which had been issued by his predecessor of sacred memory. The accused man, however, refused to condemn the objections raised by the deacon, yet he did not dare to hold out against the letter of the blessed Pope Innocent; indeed, he went so far as to “promise that he would condemn all the points which the Apostolic See condemned.” Thus the man was treated with gentle remedies, as a delirious patient who required rest; but, at the same time, he was not regarded as being yet ready to be released from the restraints of excommunication. The interval of two months being granted him, until communications could be received from Africa, a place for recovery was conceded to him, under the mild restorative of the sentence which had been pronounced. For in truth, if he would have laid aside his vain obstinacy, and be now willing to carry out what he had undertaken, and would carefully read the very letter to which he had replied by promising submission, he would yet come to a better mind. But after the rescripts were duly issued from the council of the African bishops, there were very good reasons why the sentence should be carried out against him, in strictest accordance with equity. What these reasons were you may read for yourselves, for we have sent you all the particulars.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On Original Sin/Chapter 7

Chapter 7.—Pope Zosimus Kindly Excuses Him.
The bishop, however, who presides over this See, upon seeing him hurrying headlong in so great presumption like a madman, chose in his great compassion, with a view to the man’s repentance, if it might be, rather to bind him tightly by eliciting from him answers to questions proposed by himself, than by the stroke of a severe condemnation to drive him over the precipice, down which he seemed to be even now ready to fall. I say advisedly, “down which he seemed to be ready to fall,” rather than “over which he had actually fallen,” because he had already in this same book of his forecast the subject with an intended reference to questions of this sort in the following words: “If it should so happen that any error of ignorance has stolen over us human beings, let it be corrected by your decisive sentence.”
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On Original Sin/Chapter 46

Chapter 46.—Difficulty of Believing Original Sin. Man’s Vice is a Beast’s Nature.
No one should feel surprise, and ask: “Why does God’s goodness create anything for the devil’s malignity to take possession of?” The truth is, God’s gift is bestowed on the seminal elements of His creature with the same bounty wherewith “He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” It is with so large a bounty that God has blessed the very seeds, and by blessing has constituted them. Nor has this blessing been eliminated out of our excellent nature by a fault which puts us under condemnation. Owing, indeed, to God’s justice, who punishes, this fatal flaw has so far prevailed, that men are born with the fault of original sin; but yet its influence has not extended so far as to stop the birth of men. Just so does it happen in persons of adult age: whatever sins they commit, do not eliminate his manhood from man; nay, God’s work continues still good, however evil be the deeds of the impious. For although “man being placed in honour abideth not; and being without understanding, is compared with the beasts, and is like them,” yet the resemblance is not so absolute that he becomes a beast. There is a comparison, no doubt, between the two; but it is not by reason of nature, but through vice—not vice in the beast, but in nature. For so excellent is a man in comparison with a beast, that man’s vice is beast’s nature; still man’s nature is never on this account changed into beast’s nature. God, therefore, condemns man because of the fault wherewithal his nature is disgraced, and not because of his nature, which is not destroyed in consequence of its fault. Heaven forbid that we should think beasts are obnoxious to the sentence of condemnation! It is only proper that they should be free from our misery, inasmuch as they cannot partake of our blessedness. What, then, is there surprising or unjust in man’s being subjected to an impure spirit—not on account of nature, but on account of that impurity of his which he has contracted in the stain of his birth, and which proceeds, not from the divine work, but from the will of man;—since also the impure spirit itself is a good thing considered as spirit, but evil in that it is impure? For the one is of God, and is His work, while the other emanates from man’s own will. The stronger nature, therefore, that is, the angelic one, keeps the lower, or human, nature in subjection, by reason of the association of vice with the latter. Accordingly the Mediator, who was stronger than the angels, became weak for man’s sake. So that the pride of the Destroyer is destroyed by the humility of the Redeemer; and he who makes his boast over the sons of men of his angelic strength, is vanquished by the Son of God in the human weakness which He assumed.

## Footnotes

* ↑ Matt. v. 45.
* ↑ Ps. xlix. 12.
* ↑ 2 Cor. viii. 9.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Prolegomena
## Contents

* Life
* Character
* Writings
* The Mythical Constantine
* Sources and Literature
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Preface

Preface.
In accordance with the instruction of the editor-in-chief the following work consists of a revision of the Bagster translation of Eusebius’ “Life of Constantine,” Constantine’s “Oration to the Saints,” and Eusebius’ “Oration in Praise of Constantine,” with somewhat extended Prolegomena and limited notes, especial attention being given in the Prolegomena to a study of the Character of Constantine. In the work of revision care has been taken so far as possible not to destroy the style of the original translator, which though somewhat inflated and verbose, represents perhaps all the better, the corresponding styles of both Eusebius and Constantine, but the number of changes really required has been considerable, and has caused here and there a break in style in the translation, whose chief merit is that it presents in smooth, well-rounded phrase the generalized idea of a sentence. The work on the Prolegomena has been done as thoroughly and originally as circumstances would permit, and has aimed to present material in such way that the general student might get a survey of the man Constantine; and the various problems and discussions of which he is center. It is impossible to return special thanks to all who have given special facilities for work, but the peculiar kindness of various helpers in the Bibliothèque de la Ville at Lyons demands at least the recognition of individualized thanksgiving.
E.C.R.
Hartford, Conn., April 15, 1890.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Prolegomena/Character
## Contents

* Introduction
* Inherited Characteristics
* Physical Characteristics
* Mental Characteristics
* Moral Characteristics
* Religious Characteristics
* General Characterization
* Summary
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine
## Contents

* Title Page
* Preface
* Prolegomena
* Special Prolegomena
* The Life of Constantine
* The Oration of Constantine
* The Oration of Eusebius
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Prolegomena/Character/Inherited Characteristics

§2. Inherited Characteristics.
The fact of the inheritance of character, virtues or vices as the case may be, curiously recognized in various nations and ancient philosophies (cf. Ribot. Heredity, N.Y. 1875, p. 375–6), and even in the ten commandments, has received the clearer exposition of modern science. In view of it, a scientific study of character considers antecedent generations. Biography rests properly on genealogy. Constantine’s father, Constantius Chlorus, was a man of great mildness, self-possession, and philosophic virtue, just, and a Neo-Platonist of the best type, a monotheist and philanthropist (cf. Sinclair, in Smith & W. 1. 661–2). Constantine is said to have inherited his father’s strength, courage, personal appearance (Eumen. Paneg. c. 4), piety (Pseud.-Leo, p. 83; cf. Const. and Euseb. in V. C. 2. 49), and general virtues. The slur of Zosimus on the character of Constantine’s mother seems to have been quite gratuitous. Her relation to Constantius was in nowise incompatible with virtue, and the honor afterwards paid her, along with the indisputable good early training of Constantine which was with her, indicate a woman of unusual character. The later enterprise and activity with the honors and responsibilities given her show her to have been of very considerable energy and ability.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Prolegomena/Character/Introduction

Chapter II
Character.
§1. Introduction
A man’s character consists of an inherited personality enlarged, modified, or disfigured by his own repeated voluntary acts. A sufficiently exhaustive survey of such character may be made under the rubrics of: 1. Inherited characteristics. 2. Physical characteristics. 3. Mental characteristics. 4. Moral characteristics. 5. Religious characteristics.
The character of Constantine has been so endlessly treated, with such utter lack of agreement, that it seems hopeless to try to reach any clear results in a study of it. “Who shall decide when doctors disagree?” “How shall I go about it to find what sort of a man Constantine really was?” Certainly nothing can be gained by that method which chooses a few acts or characteristics to which shifting tests of various philosophies are applied. Nor can any haphazard selection and stringing together of traits give what is by its nature a synthesis of them all. Like any other scientific study, the first condition of method is that it be systematic. Then, a character generalization is worth just so much, no more, as the grounds on which it is based. To get a man’s character from secondary sources, from other men’s generalizations, is a hopelessly will-of-the-wisp effort. Again, another vice of characterization as usually practised is the interpretation of the whole by a part rather than the part by the whole. The individual act is thus made the standard of character. To get at what this personality called Constantine was therefore requires a systematic survey of the primary sources with a view to getting the ensemble that the eccentric may be judged by the normal. In such survey the main thing is the body of analyzed and grouped facts. The editor’s summary, like any summary, is worth only what the facts are worth. This method, however imperfectly carried out, is at least better than rambling observations of incoherent phenomena; and has therefore been adopted in this attempt to find out what sort of a man this Constantine was; Physically, Mentally, Morally, Spiritually.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 49

Letter XLIX.
This letter, written to Honoratus, a Donatist bishop, contains nothing on the Donatist schism which is not already found in Letters XLIII. and XLIV., or supplied in Letter LIII.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 50

Letter L.
(a.d. 399.)
To the Magistrates and Leading Men, or Elders, of the Colony of Suffectum, Bishop Augustin Sends Greeting.
Earth reels and heaven trembles at the report of the enormous crime and unprecedented cruelty which has made your streets and temples run red with blood, and ring with the shouts of murderers. You have buried the laws of Rome in a dishonoured grave, and trampled in scorn the reverence due to equitable enactments. The authority of emperors you neither respect nor fear. In your city there has been shed the innocent blood of sixty of our brethren; and whoever approved himself most active in the massacre, was rewarded with your applause, and with a high place in your Council. Come now, let us arrive at the chief pretext for this outrage. If you say that Hercules belonged to you, by all means we will make good your loss: we have metals at hand, and there is no lack of stone; nay, we have several varieties of marble, and a host of artisans. Fear not, your god is in the hands of his makers, and shall be with all diligence hewn out and polished and ornamented. We will give in addition some red ochre, to make him blush in such a way as may well harmonize with your devotions. Or if you say that the Hercules must be of your own making, we will raise a subscription in pennies, and buy a god from a workman of your own for you. Only do you at the same time make restitution to us; and as your god Hercules is given back to you, let the lives of the many men whom your violence has destroyed be given back to us.

## Footnotes

* ↑ This letter is found only in the Vatican Ms. On this ground, and because of its tone and style, its composition has been ascribed to another hand than Augustin’s. The reader may judge for himself. The sixty Christians of Suffectum (a town in the territory of Tunis), whose death is here mentioned, are commemorated in the martyrology of the Roman Catholic Church. Their day in the Calendar is Aug. 30.
* ↑ Singulis nummis.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 5

Letter V.
(a.d. 388.)
To Augustin Nebridius Sends Greeting.
Is it true, my beloved Augustin, that you are spending your strength and patience on the affairs of your fellow-citizens (in Thagaste), and that the leisure from distractions which you so earnestly desired is still withheld from you? Who, I would like to know, are the men who thus take advantage of your good nature, and trespass on your time? I believe that they do not know what you love most and long for. Have you no friend at hand to tell them what your heart is set upon? Will neither Romanianus nor Lucinianus do this? Let them hear me at all events. I will proclaim aloud; I will protest that God is the supreme object of your love, and that your heart’s desire is to be His servant, and to cleave to Him. Fain would I persuade you to come to my home in the country, and rest here; I shall not be afraid of being denounced as a robber by those countrymen of yours, whom you love only too well, and by whom you are too warmly loved in return.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 52

Letter LII.
This letter to his kinsman Severinus, exhorting him to withdraw from the Donatists, contains no new argument.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 45

Letter XLV.
A short letter to Paulinus and Therasia repeating the request made in Letter XLII., and again complaining of the long silence of his friend.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book X
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book VIII/Introduction

Book VIII.
Introduction.
As we have described in seven books the events from the time of the apostles, we think it proper in this eighth book to record for the information of posterity a few of the most important occurrences of our own times, which are worthy of permanent record. Our account will begin at this point.

## Footnotes

* ↑ Literally, “the succession of the apostles” (τὴν τῶν ἀποστόλων διαδοχήν).