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# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 38

38. Christ as Paraclete, as Propitiation, and as the Power of God.
But none of the names we have mentioned expresses His representation of us with the Father, as He pleads for human nature, and makes atonement for it; the Paraclete, and the propitiation, and the atonement. He has the name Paraclete in the Epistle of John: “If any man sin, we have a Paraclete with the Father, Jesus Christ the righteous.” And He is said in the same epistle to be the atonementfor our sins. Similarly, in the Epistle to the Romans, He is called a propitiation: “Whom God set forth to be a propitiation through faith.” Of this proportion there was a type in the inmost part of the temple, the Holy of Holies, namely, the golden mercy-seat placed upon the two cherubim. But how could He ever be the Paraclete, and the atonement, and the propitiation without the power of God, which makes an end of our weakness, flows over the souls of believers, and is administered by Jesus, who indeed is prior to it and Himself the power of God, who enables a man to say: “I can do all things through Jesus Christ who strengtheneth me.” Whence we know that Simon Magus, who gave himself the title of “The power of God, which is called great,” was consigned to perdition and destruction, he and his money with him. We, on the contrary, who confess Christ as the true power of God, believe that we share with Him, inasmuch as He is that power, all things in which any energy resides.

## Footnotes

* ↑ 1 John ii. 1, 2.
* ↑ ἱλασμὁς.
* ↑ ἱλαστήριον, Rom. iii. 25.
* ↑ Philipp. iv. 13.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 36

36. Christ as a Sword.
The texts of the New Testament, which we have discussed, are things said by Himself about Himself. Isaiah, however, He said that His mouth had been set by His Father as a sharp sword, and that He was hidden under the shadow of His hand, made like to a chosen shaft and kept close in the Father’s quiver, called His servant by the God of all things, and Israel, and Light of the Gentiles. The mouth of the Son of God is a sharp sword, for “The word of God is living, and active, and sharper than any two-edged sword, and piercing to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart.” And indeed He came not to bring peace on the earth, that is, to corporeal and sensible things, but a sword, and to cut through, if I may say so, the disastrous friendship of soul and body, so that the soul, committing herself to the spirit which was against the flesh, may enter into friendship with God. Hence, according to the prophetic word, He made His mouth as a sword, as a sharp sword. Can any one behold so many wounded by the divine love, like her in the Song of Songs, who complained that she was wounded: “I am wounded with love,” and find the dart that wounded so many souls for the love of God, in any but Him who said, “He hath made Me as a chosen shaft.”

## Footnotes

* ↑ Isa. xlix. 2, 3.
* ↑ Heb. iv. 12.
* ↑ Song ii. 5.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Acknowledged Writings/Oration to Origen/Part 20

Elucidations.
Neale, in his valuable work, does full justice to Dionysius, whose life is twinned with Gregory’s; but he seems to me most unaccountably to slight the truly great and commanding genius of Gregory. I take opportunity, then, to direct attention to Neale’s candid, and, on the whole, favourable view of Origen; but it grieves me whenever I see in critics a manifest inability to put themselves back into the times of which they write, as I think is the case, not infrequently, even with Dr. Neale. The figure of this grand ornament of the mighty patriarchate and school of Alexandria is colossal. His genius is Titanic, and has left all Christendom profoundly his debtor to this day, by the variety of his work and the versatility of his speech and pen. Doubtless the youthful Gregory’s panegyric does contain, as he himself suggests, much that is “puerile or bordering on flattery;” but, as he protests with transparent truthfulness, “there is nothing in it unreal.” It shines with “sincerity of thought and integrity of judgment.” And as such, what a portrait it presents us of the love and patient effort of this lifelong confessor! Let me commend this example to professors of theology generally. All can learn from it the power of sweetness and love, united with holiness of purpose, to stamp the minds and the characters of youth with the divine “image and superscription.”
But, as to the sharpness of modern censures upon Origen’s conspicuous faults, I must suggest three important considerations, which should be applied to all the Ante-Nicene doctors: (1) How could they who were working out the formulas of orthodoxy, be expected to use phrases with the skill and precision which became necessary only after the great Synodical period had embodied them in clear, dogmatic statements? (2) How could the active intellect of an Origen have failed to make great mistakes in such an immensity of labours and such a variety of works? (3) If, in our own day, we indulge speculative minds in large liberties so long as they never make shipwreck of the faith, how much more should we deem them excusable who were unable to consult libraries of well-digested thought, and to employ, as we do, the accumulated wealth of fifty generations of believers, whenever we are called to the solemn responsibility of impressing our convictions upon others? The conclusion of Dr. Neale’s review of Origen balances the praise and blame accorded to him by those nearest to his times; but let us reflect upon the painful conflicts of those times, and upon the pressure under which, to justify their own positions, they were often forced to object to any error glorified by even the apparent patronage of Origen.

## Footnotes

* ↑ The Patriarchate of Alexandria, London, 1847.
* ↑ The ultimate influence of the school itself, Neale pronounces “an enigma” (vol. i. p. 38).
* ↑ Vol. i. p. 33.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Acknowledged Writings/Oration to Origen/Part 17

Argument XVII.—Gregory Consoles Himself.
But why should I utter such lamentations? There lives still the Saviour of all men, even of the half-dead and the despoiled, the Protector and Physician for all, the Word, that sleepless Keeper of all. We have also seeds of truth which thou hast made us know as our possession, and all that we have received from thee,—those noble deposits of instruction, with which we take our course; and though we weep, indeed, as those who go forth from home, we yet carry those seeds with us. It may be, then, that the Keeper who presides over us will bear us in safety through all that shall befall as; and it may be that we shall come yet again to thee, bringing with us the fruits and handfuls yielded by these seeds, far from perfect truly, for how could they be so? but still such as a life spent in civil business makes it possible for us to rear, though marred indeed by a kind of faculty that is either unapt to bear fruit altogether, or prone to bear bad fruit, but which, I trust, is one not destined to be further misused by us, if God grants us grace.

## Footnotes

* ↑ [He was still proposing for himself a life of worldly occupation. Here turn to Origen’s counsel,—a sort of reply to this Oration,—vol. iv. p. 393, and Cave’s Lives, etc., vol. i. p. 400.]
* ↑ The text is, διεφθαρμένας μὲν τῇ δυνάμει, ἢ ἀκάρπῳ ἢ κακοκάρπῳ τινὶ, μὴ καὶ προσδιαφθαρησομένῃ δὲ παρ᾽ ἡμῶν, etc. Bengel reads μέν τοι for μὲν τῇ, and takes μὴ καί as = utinam ne.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Acknowledged Writings/Oration to Origen/Part 18

Argument XVIII.— Peroration, and Apology for the Oration.
Wherefore let me now have done with this address, which I have had the boldness to deliver in a presence wherein boldness least became me. Yet this address is one which, I think, has aimed heartily at signifying our thanks to the best of our ability,—for though we have had nothing to say worthy of the subject, we could not be altogether silent,—and one, too, which has given expression to our regrets, as those are wont to do who go abroad in separation from friends. And whether this speech of mine may not have contained things puerile or bordering on flattery, or things offending by excess of simplicity on the one hand, or of elaboration on the other, I know not. Of this, however, I am clearly conscious, that at least there is in it nothing unreal, but all that is true and genuine, in sincerity of opinion, and in purity and integrity of judgment.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Acknowledged Writings/Oration to Origen/Part 19

Argument XIX.—Apostrophe to Origen, and Therewith the Leave-Taking, and the Urgent Utterance of Prayer.
But, O dear soul, arise thou and offer prayer, and now dismiss us; and as by thy holy instructions thou hast been our rescuer when we enjoyed thy fellowship, so save us still by thy prayers in our separation. Commend us and set us constantly before thee in prayer. Or rather commend us continually to that God who brought us to thee, giving thanks for all that has been granted us in the past, and imploring Him still to lead us by the hand in the future, and to stand ever by us, filling our mind with the understanding of His precepts, inspiring us with the godly fear of Himself, and vouchsafing us henceforward His choicest guidance. For when we are gone from thee, we shall not have the same liberty for obeying Him as was ours when we were with thee. Pray, therefore, that some encouragement may be conveyed to us from Him when we lose thy presence, and that He may send us a good conductor, some angel to be our comrade on the way. And entreat Him also to turn our course, for that is the one thing which above all else will effectually comfort us, and bring us back to thee again.

## Footnotes

* ↑ παραδίδου καὶ παρατίθεσο.
* ↑ ἐμβάλλοντα ἡμῖν τὸν θεῖον φόβον αὐτοῦ, παιδαγωγὸν ἄριστον ἐσόμενον. The Latin version makes the ἐσόμενον refer to the φόβον: divinumque nobis timorem suum, optimum pædagogum immittens, = and inspiring with the godly fear of Himself as our choicest guide.
* ↑ οὐ γὰρ ἐν τῇ μετὰ σοῦ ἐλευθερίᾳ καὶ ἀπελθόντες ὑπακούσομεν αὐτῷ. Bengel paraphrases it thus: hac libertate quæ tecum est carebo digressus; quare vereor ut Deo posthac paream, ni timore saltem munitus fuero.[He may probably have been only a catechumen at this period. This peroration favours the suspicion.]
# Anderson's-Black Rock, Inc. v. Pavement Salvage Company

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* sister projects: Wikipedia article, Wikidata item.
Anderson's-Black Rock, Inc. v. Pavement Salvage Co., 396 U.S. 57 (1969), is a 1969 decision of the United States Supreme Court on the legal standard governing the obviousness of claimed inventions. It stands for the proposition that, when old elements are combined in a way such that they do not interact in a novel, unobvious way, then the resulting combination is obvious and therefore unpatentable.
United States Supreme Court
396 U.S. 57
Anderson's-Black Rock, Inc. v. Pavement Salvage Company
Argued: Nov. 10, 1969. --- Decided: Dec 8, 1969
Alan W. Borst, New York City, for petitioner.
Walter J. Blenko, Jr., Pittsburgh, Pa., for respondent.
Mr. Justice DOUGLAS delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Anders v. California

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
386 U.S. 738
Anders v. California
Argued: March 14, 1967. --- Decided: May 8, 1967
See 388 U.S. 924, 87 S.Ct. 2094.
Ira Michael Heyman for petitioner.
George J. Roth, Los Angeles, for respondent.
Mr. Justice CLARK delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Anderson, John

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* articles in the Dictionary of National Biography:
** "Anderson, John (1668?-1721)," in Dictionary of National Biography, 1885-1900, London: Smith, Elder, & Co. (1885–1900) in 63 vols.
** "Anderson, John (1726-1796)," in Dictionary of National Biography, 1885-1900, London: Smith, Elder, & Co. (1885–1900) in 63 vols.
** "Anderson, John (1789-1832)," in Dictionary of National Biography, 1885-1900, London: Smith, Elder, & Co. (1885–1900) in 63 vols.
** "Anderson, John (1795-1845)," in Dictionary of National Biography, 1885-1900, London: Smith, Elder, & Co. (1885–1900) in 63 vols.
** "Anderson, John (fl.1799)," in Dictionary of National Biography, 1885-1900, London: Smith, Elder, & Co. (1885–1900) in 63 vols.
** "Anderson, John (d.1804)," in Dictionary of National Biography, 1885-1900, London: Smith, Elder, & Co. (1885–1900) in 63 vols.
** "Anderson, John (1805-1855)," in Dictionary of National Biography, 1885-1900, London: Smith, Elder, & Co. (1885–1900) in 63 vols.
** "Anderson, John (fl.1816)," in Dictionary of National Biography, 1885-1900, London: Smith, Elder, & Co. (1885–1900) in 63 vols.
** "Anderson, John (fl.1825)," in Dictionary of National Biography, 1885-1900, London: Smith, Elder, & Co. (1885–1900) in 63 vols.
* articles in the 1911 Encyclopædia Britannica:
** "Anderson, John," in Encyclopædia Britannica (11th ed., 1911)
* articles in the Complete Encyclopaedia of Music:
** "Anderson, John," by John Weeks Moore in Complete Encyclopaedia of Music, Boston: Oliver Ditson Company (1880)
See also John Anderson and Author:John Anderson.
# Anastatic Printing

This was originally published on April 12, 1845, in the Broadway Journal.
# Anarchy

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* Anarchy, a pamphlet by Errico Malatesta
* Anarchy, a poem by Canadian war-poet John McCrae
# Anarchy and Is It All a Dream?

Translation of Anarchy original published in Freedom, 1891.
ANARCHY
BY
Enrico Malatesta
AND
IS IT ALL A DREAM?
BY
James F. Morton, Jr.
FREE SOCIETY LIBRARY San Francisco, Calif. A. Isaak, - - Publisher.
Admitted as Second-Class Mail Matter at the San Francisco Postofiice.
page
* Anarchy
* Is It All a Dream?
This work is in the public domain in the United States because it was published in 1900, before the cutoff of January 1, 1929.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# Anatole France

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* Anatole France (1925), a biography by Will Durant
* Anatole France (1924), a biography by James Lewis May
* "Anatole France" (1926), an essay by Stuart Pratt Sherman

## See also

* Author:Anatole France
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book X/Chapter 21

21. Herod and the Baptist.
The narrative of Matthew is as follows,—“for Herod had laid hold on John and bound him in the prison.” In reference to these things, it seems to me, that as the law and the prophets were until John, after whom the grace of prophecy ceased from among the Jews; so the authority of those who had rule among the people, which included the power to kill those whom they thought worthy of death, existed until John; and when the last of the prophets was unlawfully killed by Herod, the king of the Jews was deprived of the power of putting to death; for, if Herod had not been deprived of it, Pilate would not have condemned Jesus to death; but for this Herod would have sufficed along with the council of the chief priests and elders of the people, met for the purpose. And then I think was fulfilled that which was spoken as follows by Jacob to Judah: “A ruler shall not depart from Judah, nor a leader from Israel, until that come which is laid up in store, and he is the expectation of the Gentiles.” And perhaps also the Jews were deprived of this power, the Providence of God arranging for the spread of the teaching of Christ among the people, so that even if this were hindered by the Jews, the opposition might not go so far as the slaying of believers, which seemed to be according to law. “But Herod laid hold on John and bound him in prison and put him away,” by this act signifying that, so far as it depended on his power and on the wickedness of the people, he bound and imprisoned the prophetic word, and prevented him from continuing to abide a herald the truth in freedom as formerly. But this Herod did for the sake of Herodias, the wife of his brother Philip. For John said unto him, “It is not lawful for thee to have her.” Now this Philip was tetrarch of the region of Ituræa and of Trachonitis. Some, then, suppose that, when Philip died leaving a daughter, Herodias, Herod married his brother’s wife, though the law permitted marriage only when there were no children. But, as we find nowhere clear evidence that Philip was dead, we conclude that a yet greater transgression was done by Herod, namely, that he had induced his brother’s wife to revolt from her husband while he was still living.

## Footnotes

* ↑ Matt. xiv. 3.
* ↑ Luke xvi. 16.
* ↑ Gen. xlix. 10.
* ↑ Matt. xiv. 3.
* ↑ Matt. xiv. 3, 4.
# Appletons' Cyclopædia of American Biography/Burrage, Henry Sweetzer

Edition of 1900. Supplement.
​BURRAGE, Henry Sweetzer, clergyman, b. in Fitchburg, Mass., 7 Jan., 1827. He was graduated at Brown in 1861, entered the 36th Massachusetts regiment as a private, rose to the rank of captain, was wounded at Cold Harbor and brevetted major of volunteers, and became an assistant adjutant-general on the staff. He was captured in November, 1864, and held as a prisoner till 22 Feb., 1865. He resumed his studies at the close of the civil war, was graduated at Newton theological seminary in 1867, spent a year abroad, and in 1869-'73 was pastor of a Baptist church in Waterville, Me. Since 1873 he has edited the “Zion Advocate,” a Baptist religious journal in Portland, Me., and since 1876 he has been recording secretary of the American Baptist union. He is chancellor of the Maine commandery of the military order of the Loyal legion of the United States. Brown gave him the degree of D. D. in 1883. Dr. ​Burrage has edited “Brown University in the Civil War” (Providence, R. I., 1868); “Henry Wordsworth Longfellow's Seventy-fifth Birthday” (Portland, 1882); and “History of the Thirty-sixth Regiment of Massachusetts Vollunteers” (Boston, 1884); and is the author of “The Act of Baptism in the History of the Christian Church” (Philadelphia, 1879); a “History of the Anabaptists in Switzerland” (1882); and “Baptist Writers and their Hymns” (New York, 1888).
# Appletons' Cyclopædia of American Biography/Bárcena, Alfonso de

Edition of 1900.
​ BÁRCENA, Alfonso de, Spanish missionary, b. in Córdoba, Spain, in 1666; d. in 1723. He was sent as a Jesuit missionary to Peru, where his zeal and success won for him the title of “The Apostle of Peru.” He left several valuable works, among them a “Lexicon,” a “Doctrina Cristiana,” and a “Libro de Oraciones” (prayer-book) in five dialects, for the use of the South American Indians.
# Appletons' Cyclopædia of American Biography/Bush, George

Edition of 1900.
​BUSH, George, theologian, b. in Norwich, Vt., 12 June, 1796; d. in Rochester, N. Y., 19 Sept., 1859. He was graduated at Dartmouth in 1818, studied theology at Princeton, was a tutor there in 1823-'4, was ordained in the Presbyterian ministry, spent four years as a missionary in Indiana, and in 1831 became professor of Hebrew and oriental literature in the university of New York. He published a “Life of Mohammed” (New York, 1832), and a “Treatise on the Millennium” (1833), in which he maintained that that period was the time when Christianity supplanted Roman paganism. He also published a “Bible Atlas,” “Illustrations from the Scriptures,” a “Hebrew Grammar,” and commentaries on Exodus and other books of the Old Testament. In 1844 he published a monthly magazine called “Hierophant,” devoted to the elucidation of scriptural prophecies. The same year he issued, in New York, a work entitled “Anastasis,” in which he opposed the doctrine of the literal resurrection of the body. Attacks upon this work, which attracted much attention, he answered in “The Resurrection of Christ.” He subsequently united with the New Jerusalem church, translated and published the diary of Swedenborg in 1845, became editor of the “New Church Repository,” and published in 1845 “The Soul, an Inquiry into Scripture Psychology,” in 1847 “Mesmer and Swedenborg,” in which he argued that the doctrines of Swedenborg were corroborated by the developments of mesmerism, in 1855 “New Church Miscellanies,” and in 1857 “Priesthood and Clergy Unknown to Christianity.” A memoir of him, by W. M. Fernald, was published in 1860.
# Appletons' Cyclopædia of American Biography/Bébian, Roch Ambroise Auguste

Edition of 1900.
​BÉBIAN, Roch Ambroise Auguste, educator, b. on the island of Guadeloupe in 1789; d. there in 1834. He was the son of a merchant, and was encouraged to devote himself to the instruction of the deaf and dumb by his godfather, the Abbé Sicard, under whose direction he qualified himself for the task. He published “Essai sur les sourd-muets et sur le langage naturel” (1817), and afterward became a professor in the royal institution for deaf-mutes. His zeal for reform excited much jealousy, and, in 1825, he was compelled to resign his professorship and return to his native island. His other publications were “Mimographie, ou Essai d'écriture mimique” (Paris, 1822); “Manuel d'enseignement pratique” (1827); and “Éloge historique de l'abbé de l'Epée.”
# Appletons' Cyclopædia of American Biography/Byron, John

Edition of 1900.
​BYRON, John, British naval officer, b. at Newstead Abbey, England, 8 Nov., 1723; d. 10 April, 1786. He was a son of the fourth Lord Byron. At an early age he entered the navy as a midshipman and joined the “Wager,” one of the six ships that sailed for the Pacific under Lord Anson in September, 1740. She was wrecked on Cape Horn; but Byron and the survivors were taken on board the three vessels that rounded the cape. Of the 961 men that left England, only 200 reached home in the “Centurion,” the only remaining ship, in 1744. Byron was one of these. He was promoted captain, 30 Dec., 1746. In 1760 he was sent with a fleet to demolish the fortifications of Louisburg, Nova Scotia, already wrested from the French. On 21 June, 1764, he sailed in command of a squadron for the south seas, and returned to England in May, 1766. During these years he had been so buffetted about on the high seas that he had won the sailor-nickname of “Foul-weather Jack,” and his grandson, the poet, perpetuated his fame in the “Epistle to Augusta”:
| “ | Reversed for him our grandsire's fate of yore. |
| | He had no rest at sea, nor I on shore.” |