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# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book I/Chapter 3

Chapter III.
He describes the pestilent error of the Pelagian.
At any rate we think that this fact ought not to be omitted, which was special and peculiar to that heresy mentioned above which sprang from the error of Pelagius; viz., that in saying that Jesus Christ had lived as a mere man without any stain of sin, they actually went so far as to declare that men could also be without sin if they liked. For they imagined that it followed that if Jesus Christ being a mere man was without sin, all men also could without the help of God be whatever He as a mere man without participating in the Godhead, could be. And so they made out that there was no difference between any man and our Lord Jesus Christ, as any man could by effort and striving obtain just the same as Christ had obtained by His earnestness and efforts. Whence it resulted that they broke out into a more grievous and unnatural madness, and said that our Lord Jesus Christ had come into this world not to bring redemption to mankind but to give an example of good works, to wit, that men, by following His teaching, and by
walking along the same path of virtue, might arrive at the same reward of virtue: thus destroying, as far as they could, all the good of His sacred advent and all the grace of Divine redemption, as they declared that men could by their own lives obtain just that which God had wrought by dying for man’s salvation. They added as well that our Lord and Saviour became the Christ after His Baptism, and God after His Resurrection, tracing the former to the mystery of His anointing, the latter to the merits of His Passion. Whence this new author of a heresy that is not new, who declares that our Lord and Saviour was born a mere man, observes that he says exactly the same thing which the Pelagians said before him, and allows that it follows from his error that as he asserts that our Lord Jesus Christ lived as a mere man entirely without sin, so he must maintain in his blasphemy that all men can of themselves be without sin, nor would he admit that our Lord’s redemption was a thing needful for His example, since men can (as they say) reach the heavenly kingdom by their own exertions. Nor is there any doubt about this, as the thing itself shows us. For hence it comes that he encourages the complaints of the Pelagians by his intervention, and introduces their case into his writings, because he cleverly or (to speak more truly) cunningly patronizes them and by his wicked liking for them recommends their mischievous teaching which is akin to his own, for he is well aware that he is of the same opinion and of the same spirit, and therefore is distressed that a heresy akin to his own has been cast out of the church, as he knows that it is entirely allied to his own in wickedness.

## Footnotes

* ↑ Nestorius.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book I/Chapter 4

Chapter IV.
Leporius together with some others recants his Pelagianism.
But still as those who were the outcome of this stock of pestilent thorns have already by the Divine help and goodness been healed, we should also now pray to our Lord God that as in some points that older heresy and this new one are akin to each other, He would grant a like happy ending to those which had a like bad beginning. For Leporius, then a monk, now a presbyter, who followed the teaching or rather the evil deeds of Pelagius, as we said above, and was among the earliest and greatest champions of the aforesaid heresy in Gaul, was admonished by us and corrected by God, and so nobly condemned his former erroneous persuasion that his amendment was almost as much a matter for congratulation as is the unimpaired faith of many. For it is the best thing never to fall into error: the second best thing to make a good repudiation of it. He then coming to himself confessed his mistake with grief but without shame not only in Africa, where he was then and is now, but also gave to all the cities of Gaul penitent letters containing his confession and grief; in order that his return to the faith might be made known where his deviation from it had been first published, and that those who had formerly been witnesses of his error might also afterwards be witnesses of his amendment.

## Footnotes

* ↑ The after history of Leporius appears to have been this. Having come under Augustine’s influence, he was persuaded by him to give up all his property, and renounce the temporal care of a monastery which he had previously founded in a garden at Hippo; where also he had begun to build a xenodochium or house of refuge for strangers, partly at his own expense, and partly out of the alms of the faithful. He also at Augustine’s suggestion, built a church in memory of the “eight martyrs” (see Aug. Serm. 356). This complete renunciation of the world must have taken place about 425; and in the following year we find that he was present at the election of Eraclius to succeed Augustine (Aug. Ep. 213); but subsequent to this nothing is known of his history except that he was still living when Cassian wrote. It is right to mention that doubts have been raised by Tillemont whether the presbyter of Hippo is identical with the quondam heretic, but on scarcely sufficient grounds.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book II

Book II.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
# Nicene and Post-Nicene Fathers: Series II/Volume V/Editor's Preface

Editor’s Preface.
These translations from the works of St. Gregory of Nyssa have involved unusual labour, which the Editor hopes will be accepted as a sufficient apology for the delay of the volume. The difficulty has been extreme of conveying with correctness in English the meaning of expressions and arguments which depend on some of the most subtle ideas of Greek philosophy and theology; and, in addition to the thanks due to the translators, the Editor must offer a special acknowledgment of the invaluable help he has received from the exact and philosophical scholarship of the Rev. J. H. Lupton, Surmaster of St. Paul’s School. He must renew to Mr. Lupton, with increased earnestness, the expression of gratitude he had already had occasion to offer in issuing the Translation of St. Athanasius. From the careful and minute revision which the volume has thus undergone, the Editor ventures to entertain some hope that the writings of this important and interesting Father are in this volume introduced to the English reader in a manner which will enable him to obtain a fair conception of their meaning and value.
Henry Wace.
Kings College, London, 6th November, 1892.
# Nicene and Post-Nicene Fathers: Series II/Volume V/Letters/A Testimonial

Letter V.—A Testimonial.
That for which the king of the Macedonians is most admired by people of understanding,—for he is admired not so much for his famous victories over the Persians and Indians, and his penetrating as far the Ocean, as for his saying that he had his treasure in his friends;—in this respect I dare to compare myself with his marvellous exploits, and it will be right for me to utter such a sentiment too. Now because I am rich in friendships, perhaps I surpass in that kind of property even that great man who plumed himself upon that very thing. For who was such a friend to him as you are to me, perpetually endeavouring to surpass yourself in every kind of excellence? For assuredly no one would ever charge me with flattery, when I say this, if he were to look at my age and your life: for grey hairs are out of season for flattery, and old age is ill-suited for complaisance, and as for you, even if you are ever in season for flattery, yet praise would not fall under the suspicion of flattery, as your life shows forth your praise before words. But since, when men are rich in blessings, it is a special gift to know how to use what one has, and the best use of superfluities is to let one’s friends share them with one, and since my beloved son Alexander is most of all a friend united to me in all sincerity, be persuaded to show him my treasure, and not only to show it to him, but also to put it at his disposal to enjoy abundantly, by extending to him your protection in those matters about which he has come to you, begging you to be his patron. He will tell you all with his own lips. For it is better so than that I should go into details in a letter.

## Footnotes

* ↑ διηγήμασιν. “He believed in fidelity, and was capable of the sublimest, most intimate friendships. He loved Hephæstion so fervently, that.…he remained inconsolable for his loss.”—F. Schlegel. Achilles was his hero: for he too knew the delight of a constant friendship.
# Nicene and Post-Nicene Fathers: Series II/Volume V/Letters/To Cynegius

Letter IV.—To Cynegius.
We have a law that bids us “rejoice with them that rejoice, and weep with them that weep”: but of these commandments it often seems that it is in our power to put only one into practice. For there is a great scarcity in the world of “them that rejoice,” so that it is not easy to find with whom we may share our blessings, but there are plenty who are in the opposite case. I write thus much by way of preface, because of the sad tragedy which some spiteful power has been playing among people of long-standing nobility. A young man of good family, Synesius by name, not unconnected with myself, in the full flush of youth, who has scarcely begun to live yet, is in great dangers, from which God alone has power to rescue him, and next to God, you, who are entrusted with the decisions of all questions of life and death. An involuntary mishap has taken place. Indeed, what mishap is voluntary? And now those who have made up this suit against him, carrying with it the penalty of death, have turned his mishap into matter of accusation. However, I will try by private letters to soften their resentment and incline them to pity; but I beseech your kindliness to side with justice and with us, that your benevolence may prevail over the wretched plight of the youth, hunting up any and every device by which the young man may be placed out of the reach of danger, having conquered the spiteful power which assails him by the help of your alliance. I have said all that I want in brief; but to go into details, in order that my endeavour may be successful, would be to say what I have no business to say, nor you to hear from me.

## Footnotes

* ↑ Cynegius was “prefect of the prætorium,” from 384 to 390. Cod. Medic. has on the title, ῾Ιερί& 251· ῾Ηγέμονι: but this must be wrong. It was this Cynegius, not then Prefect of the East, whom Libanius was to lead however unwilling, to the study of eloquence (see end of Letter xi.). The four Prætorian Prefects remained, after Diocletian’s institution of the four Princes, under whom they served, had been abolished by Constantine. The Prefect of the East stretched his jurisdiction “from the cataracts of the Nile to the banks of the Phasis, and from the mountains of Thrace to the frontiers of Persia.” From all inferior jurisdictions an appeal in every matter of importance, either civil or criminal, might be brought before the tribunal of the Prefect; but his sentence was final: the emperors themselves refused to dispute it. Hence Gregory says, that, “next to God, Cynegius had the power to remove his young relative from danger.” How intimate Gregory was, not only with the highest officers, but at the Court itself, is shown in his orations on Pulcheria and Flacilla. He must have been over sixty when this letter was written.
# Nicene and Post-Nicene Fathers: Series II/Volume V/Letters
## Contents

* Title Page
* To Eusebius
* To the City of Sebasteia
* To Ablabius
* To Cynegius
* A Testimonial
* To Stagirius
* To a Friend
* To a Student of the Classics
* An Invitation
* To Libanius
* To Libanius 2
* On his work against Eunomius
* To the Church at Nicomedia
* To the Bishop of Melitene
* To Adelphius the Lawyer
* To Amphilochius
* To Eustathia, Ambrosia, and Basilissa
* To Flavian
# Nicene and Post-Nicene Fathers: Series II/Volume V/Letters/Title Page

VI.—Letters.
# Nicene and Post-Nicene Fathers: Series I/Volume VIII

See Nicene and Post-Nicene Fathers: Series I for details of authorship.

## Contents

* Title Page
* Expositions on the Book of Psalms
** Title Page
** Editor's Preface
** Advertisement
** Psalm I
** Psalm II
** Psalm III
** Psalm IV
** Psalm V
** Psalm VI
** Psalm VII
** Psalm VIII
** Psalm IX
** Psalm X
** Psalm XI
** Psalm XII
** Psalm XIII
** Psalm XIV
** Psalm XV
** Psalm XVI
** Psalm XVII
** Psalm XVIII
** Psalm XIX
** Psalm XX
** Psalm XXI
** Psalm XXII
** Psalm XXIII
** Psalm XXIV
** Psalm XXV
** Psalm XXVI
** Psalm XXVII
** Psalm XXVIII
** Psalm XXIX
** Psalm XXX
** Psalm XXXI
** Psalm XXXII
** Psalm XXXIII
** Psalm XXXIV
** Psalm XXXV
** Psalm XXXVI
** Psalm XXXVII
*** Part 1
*** Part 2
*** Part 3
** Psalm XXXVIII
** Psalm XXXIX
** Psalm XL
** Psalm XLI
** Psalm XLII
** Psalm XLIII
** Psalm XLIV
** Psalm XLV
** Psalm XLVI
** Psalm XLVII
** Psalm XLVIII
** Psalm XLIX
*** Part 1
*** Part 2
** Psalm L
** Psalm LI
** Psalm LII
** Psalm LIII
** Psalm LIV
** Psalm LV
** Psalm LVI
** Psalm LVII
** Psalm LVIII
** Psalm LIX
*** Part 1
*** Part 2
** Psalm LX
** Psalm LXI
** Psalm LXII
** Psalm LXIII
** Psalm LXIV
** Psalm LXV
** Psalm LXVI
** Psalm LXVII
** Psalm LXVIII
** Psalm LXIX
** Psalm LXX
** Psalm LXXI
** Psalm LXXII
** Psalm LXXIII
** Psalm LXXIV
** Psalm LXXV
** Psalm LXXVI
** Psalm LXXVII
** Psalm LXXVIII
** Psalm LXXIX
** Psalm LXXX
** Psalm LXXXI
** Psalm LXXXII
** Psalm LXXXIII
** Psalm LXXXIV
** Psalm LXXXV
** Psalm LXXVI
** Psalm LXXVII
** Psalm LXXXVIII
** Psalm LXXXIX
** Psalm XC
** Psalm XCI
** Psalm XCII
** Psalm XCIII
** Psalm XCIV
** Psalm XCV
** Psalm XCVI
** Psalm XCVII
** Psalm XCVIII
** Psalm XCIX
** Psalm C
** Psalm CI
** Psalm CII
** Psalm CIII
** Psalm CIV
** Psalm CV
** Psalm CVI
** Psalm CVII
** Psalm CVIII
** Psalm CIX
** Psalm CX
** Psalm CXI
** Psalm CXII
** Psalm CXIII
** Psalm CXIV
** Psalm CXV
** Psalm CXVI
** Psalm CXVII
** Psalm CXVIII
** Psalm CXIX
*** Aleph
*** Beth
*** Gimel
*** Daleth
*** He
*** Vav
*** Zain
*** Cheth
*** Teth
*** Jod
*** Caph
*** Lamed
*** Mem
*** Nun
*** Samech
*** Ain
*** Pe
*** Tadze
*** Koph
*** Resch
*** Schin
*** Tau
** Psalm CXX
** Psalm CXXI
** Psalm CXXII
** Psalm CXXIII
** Psalm CXXIV
** Psalm CXXV
** Psalm CXXVI
** Psalm CXXVII
** Psalm CXXVIII
** Psalm CXXIX
** Psalm CXXX
** Psalm CXXXI
** Psalm CXXXII
** Psalm CXXXIII
** Psalm CXXXIV
** Psalm CXXXV
** Psalm CXXXVI
** Psalm CXXXVII
** Psalm CXXXVIII
** Psalm CXXXIX
** Psalm CXL
** Psalm CXLI
** Psalm CXLII
** Psalm CXLIII
** Psalm CXLIV
** Psalm CXLV
** Psalm CXLVI
** Psalm CXLVII
** Psalm CXLVIII
** Psalm CXLIX
** Psalm CL
* Indexes [not included]
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series I/Volume VII/Two Books of Soliloquies
## Contents

* Title Page
* Preface to Soliloquies
* Book I
* Book II
# Nicene and Post-Nicene Fathers: Series I/Volume VIII/Expositions on the Book of Psalms
## Contents

* Title Page
* Editor's Preface
* Advertisement
* Psalm I
* Psalm II
* Psalm III
* Psalm IV
* Psalm V
* Psalm VI
* Psalm VII
* Psalm VIII
* Psalm IX
* Psalm X
* Psalm XI
* Psalm XII
* Psalm XIII
* Psalm XIV
* Psalm XV
* Psalm XVI
* Psalm XVII
* Psalm XVIII
* Psalm XIX
* Psalm XX
* Psalm XXI
* Psalm XXII
* Psalm XXIII
* Psalm XXIV
* Psalm XXV
* Psalm XXVI
* Psalm XXVII
* Psalm XXVIII
* Psalm XXIX
* Psalm XXX
* Psalm XXXI
* Psalm XXXII
* Psalm XXXIII
* Psalm XXXIV
* Psalm XXXV
* Psalm XXXVI
* Psalm XXXVII
* Psalm XXXVIII
* Psalm XXXIX
* Psalm XL
* Psalm XLI
* Psalm XLII
* Psalm XLIII
* Psalm XLIV
* Psalm XLV
* Psalm XLVI
* Psalm XLVII
* Psalm XLVIII
* Psalm XLIX
* Psalm L
* Psalm LI
* Psalm LII
* Psalm LIII
* Psalm LIV
* Psalm LV
* Psalm LVI
* Psalm LVII
* Psalm LVIII
* Psalm LIX
* Psalm LX
* Psalm LXI
* Psalm LXII
* Psalm LXIII
* Psalm LXIV
* Psalm LXV
* Psalm LXVI
* Psalm LXVII
* Psalm LXVIII
* Psalm LXIX
* Psalm LXX
* Psalm LXXI
* Psalm LXXII
* Psalm LXXIII
* Psalm LXXIV
* Psalm LXXV
* Psalm LXXVI
* Psalm LXXVII
* Psalm LXXVIII
* Psalm LXXIX
* Psalm LXXX
* Psalm LXXXI
* Psalm LXXXII
* Psalm LXXXIII
* Psalm LXXXIV
* Psalm LXXXV
* Psalm LXXXVI
* Psalm LXXXVII
* Psalm LXXXVIII
* Psalm LXXXIX
* Psalm XC
* Psalm XCI
* Psalm XCII
* Psalm XCIII
* Psalm XCIV
* Psalm XCV
* Psalm XCVI
* Psalm XCVII
* Psalm XCVIII
* Psalm XCIX
* Psalm C
* Psalm CI
* Psalm CII
* Psalm CIII
* Psalm CIV
* Psalm CV
* Psalm CVI
* Psalm CVII
* Psalm CVIII
* Psalm CIX
* Psalm CX
* Psalm CXI
* Psalm CXII
* Psalm CXIII
* Psalm CXIV
* Psalm CXV
* Psalm CXVI
* Psalm CXVII
* Psalm CXVIII
* Psalm CXIX
* Psalm CXX
* Psalm CXXI
* Psalm CXXII
* Psalm CXXIII
* Psalm CXXIV
* Psalm CXXV
* Psalm CXXVI
* Psalm CXXVII
* Psalm CXXVIII
* Psalm CXXIX
* Psalm CXXX
* Psalm CXXXI
* Psalm CXXXII
* Psalm CXXXIII
* Psalm CXXXIV
* Psalm CXXXV
* Psalm CXXXVI
* Psalm CXXXVII
* Psalm CXXXVIII
* Psalm CXXXIX
* Psalm CXL
* Psalm CXLI
* Psalm CXLII
* Psalm CXLIII
* Psalm CXLIV
* Psalm CXLV
* Psalm CXLVI
* Psalm CXLVII
* Psalm CXLVIII
* Psalm CXLIX
* Psalm CL
# Nicene and Post-Nicene Fathers: Series I/Volume VII/Two Books of Soliloquies/Preface to Soliloquies

Preface to Soliloquies.
The two books of the Soliloquia were, by the statement of the author himself (Lib. I. 17), written in his thirty-third year. They were therefore written immediately after his baptism, evidently in the rural retreat of Cassiacum, in Upper Italy, belonging to his friend Verecundus, to which we know that he retreated for awhile after he had been received into the Church. It is therefore his earliest Christian work. And as it is early, so it is raw. His new-found faith struggles to justify itself through an intricate course of reasoning, in which he confuses helplessly the forms of logic with the substance of truth. However, though crude, his essential characteristics appear distinctly in it; his power of reasoning, his wide observation of fundamental facts, and of mental processes and experiences, his love of his friends, and above all of Alypius, his ardent aspirations after supernal light, his deep devotion, which, however, has not availed to subdue the artificialities of rhetoric into childlike simplicity.
He expresses in the work a longing for continued support to his tender faith from Ambrose, who, however, is described as having temporarily withdrawn into some Trans-alpine seclusion, where Augustin complains that he hardly knows how to reach him even by a letter.
He appears in the work as yet undetermined as to the form and course of his future life. The vast services he was to render the Church do not appear even to glimmer on his mind. Indeed, the life of leisure, devoted only, with some chosen friends, to the abstract contemplation of God, which forms his ideal, shows how very faintly penetrated he yet was by the Christian idea of serviceableness, as, in fact, there is in the Soliloquia very little that is distinctively Christian, either in doctrine or experience. But all the greatness of his following life lies shut up in his pliancy to the will of God, here expressed, and in his conviction that the God whom Christ reveals is the one true God.
In his Retractationes he recalls a few sentences of this work, one, which he seems to regard as inadvertently so expressed as to be capable of a Sabellian turn; another, which he regards as savoring too much of a Gnostic or Neo-Platonic abhorrence of matter; and another, in which he treats the effects of mental discipline as Plato does, supposing it to bring out into distinctness knowledge already possessed and forgotten. In the Retractationes he gives the true explanation, namely, that the mind is so constituted, that by the light of the Eternal Reason present in it, it is capable according to its measure of apprehending truths of which it had never before laid hold.
I have endeavored, in the rendering, to avail myself, wherever requisite, of the elder idioms of our tongue, which appear more germane, both to the matter and manner of St. Augustin, than the unmellowed English of the nineteenth century.
# Nicene and Post-Nicene Fathers: Series I/Volume VII/Two Books of Soliloquies/Title Page

St. AUGUSTIN:
two books
of
soliloquies.
translated by
rev. charles c. starbuck, a.m.,
andover, mass.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn LXIII

Hymn LXIII.
1. Who shall weigh the recompense of Abraham? whom I marvelled at when he bound, his only son.—2. R., To thee be glory, Voice that bringest to life the dead in Sheol: and they have come up as preachers, of His Son Who quickens all!—3. At that time I came forth in haste, to see the marvel: how that his knife was drawn out, against his beloved.—4. I gathered my manifold memories, from all quarters: and I collected my spirit to marvel, at that illustrious one.—5. How therefore can ye read, that great story? ye have despised the reading of it, in your very ears.—6. The sword of Jephthah rebukes, him that laments:  his daughter was to him a mirror of life from the dead.—7. She gave herself for her father, so commend ye: your life to the Father of all, in the hope of your end.—8. In the womb then did ye not make trial, of a mystery of Sheol? yet in Sheol ye had more rest, than in the womb.—9. It is stubborn in you to stand up against, my mighty will: for lo! to succour them I take away, your departed.—10. By the king of Moab who slew, his son with his hands: he is put to shame who laments, for the departed one.—11. He was a profane man, lo! according, to what you read: but ye are doctors and teachers, as ye suppose.—12. He endured, but ye are furious, in your mourning: against the will of the Lord of all, while ye are weeping.—13. I fear however to let pass, the story of Job: through this feeble mouth of mine, for I am unworthy.—14. So in like manner I turn aside, from mention of their bones: though I praise Him who granted, that they should come to me.—15. Dishonour not your members, by your sins: for in Sheol the bones are despised, of evildoers.—16. Whenever I see the body of one of the evil:  I trample on it and curse, even his memory.—17. But wherever I see a bone, of one of the just; I set it apart and honour it, and do it worship.—18. Ye feeble ones understand not, all my ordinances: with you orders are confused, for ye are blind.—19. It is Moses alone that I know, to have honoured like me: the bones of that Joseph whom I magnify.—20. But Moses did such honour, to one pure body: but I to the body and the bones, of all the righteous.—21. Brightly shine the bones of Prophets, and of Apostles: a lamp to me in darkness, are all the righteous.—22. I worship Him Who lightens for me, the darkness of Sheol: the splendour of Moses who was so great, was as the sun to me.