OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 23

Chapter 23.—44. Geminius of Furni said: "Certain of our colleagues may prefer heretics to themselves, they cannot prefer them to us: and therefore what we have once decreed we hold, that we should baptize those who come to us from heretics."
45. This man also acknowledges most openly that certain of his colleagues entertained opinions contrary to his own: whence again and again the love of unity is confirmed, because they were separated from one another by no schism, till God should reveal to one or other of them anything wherein they were otherwise minded. But to him our answer is, that his colleagues did not prefer heretics to themselves, but that, as the baptism of Christ is acknowledged in the covetous, in the fraudulent, in robbers, in murderers, so also they acknowledged it in heretics.

## Footnotes

* ↑ Furni was in ecclesiastical province of Zeugitana. For Geminius as bishop, see Cypr. Ep. lxvii.
* ↑ Conc. Carth. sec. 59.
* ↑ Phil. iii. 15.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 16

Chapter 16.—30. Another Saturninus of Tucca said: "The Gentiles, although they worship idols, yet acknowledge and confess the supreme God, the Father and Creator. Against Him Marcion blasphemes, and some men do not blush to approve the baptism of Marcion. How do such priests either maintain or vindicate the priesthood of God, who do not baptize the enemies of God, and hold communion with them while they are thus unbaptized?"
31. The answer is this: Truly when such terms as this are used, all moderation is passed; nor do they take into consideration that even they themselves hold communion with such men, "judging no one, nor removing any from the right of communion if he entertain a contrary opinion." But Saturninus has used an argument in this very judgment of his, which might furnish materials for his admonition (if he would pay attention to it), that in each man what is wrong should be corrected, and what is right should be approved, since he says, "The Gentiles, although they worship idols, yet acknowledge and confess the supreme God, the Father and Creator." If, then, any Gentile of such a kind should come to God, would he wish to correct and change this point in him, that he acknowledged and confessed God the Father and Creator? I trow not. But he would amend in him his idolatry, which was an evil in him; and he would give to him the sacraments of Christ, which he did not possess; and anything that was wayward which he found in him he would correct; and anything which had been wanting he would supply. So also in the Marcionist heretic he would acknowledge the perfectness of baptism, he would correct his waywardness, he would teach him Catholic truth.

## Footnotes

* ↑ Tucca was in ecclesiastical province of Numidia. For Saturninus, see c. 15-28, n. 2.
* ↑ He is alluding to Stephen, bishop of Rome, of whom Cyprian says in his Ep. lxxiv. 7 (to Pompeius): "Why has the perverse obstinacy of our brother Stephen burst out to such a point, that he should even contend that sons of God are born of the baptism of Marcion, also of Valentinus and Apelles, and others who blaspheme against God the Father?"
* ↑ Conc. Carth. sec. 52.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 19

Chapter 19.—36. Donatus of Cibaliana said: "I acknowledge one Church, and one baptism that appertains thereto. If there is any one who says that the grace of baptism exists among heretics, he must first show and prove that the Church exists with them."
37. To him we answer: If you say that the grace of baptism is identical with baptism, then it exists among heretics; but if baptism is the sacrament or outward sign of grace, while the grace itself is the abolition of sins, then the grace of baptism does not exist with heretics. But so there is one baptism and one Church, just as there is one faith. As therefore the good and bad, not having one hope, can yet have one baptism, so those who have not one common Church can have one common baptism.

## Footnotes

* ↑  [Cibaliana (Cybaliana), most probably in ecclesiastical province of Africa Proconsularis.] Donatus, as contemporary bishop, occurs in Cypr. Epp. lvii. bis. lxx. bis.
* ↑ Conc. Carth. sec. 55.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 22

Chapter 22.—42. Faustus of Timida Regia said: "Let not these persons flatter themselves who favor heretics. He who interferes with the baptism of the Church on behalf of heretics makes them Christians, and us heretics."
43. To him we answer: If any one were to say that a man who, when he received baptism had not received remission of his sins, because he entertained hatred towards his brother in his heart, was nevertheless not to be baptized again when he dismissed that hatred from his heart, does such a man interfere with the baptism of the Church on behalf of murderers, or does he make them righteous and us murderers? Let him therefore understand the same also in the case of heretics.

## Footnotes

* ↑ Timida Regia was in ecclesiastical province of Zeugitana. A Faustus is mentioned in Cypr. Ep. lxvii.
* ↑ Conc. Carth. sec. 58.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates
## Contents

* Title Page
* Prefatory Note
* Introduction
* Book I
* Book II
* Book III
* Book IV
* Book V
* Book VI
* Book VII
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
# Nicene and Post-Nicene Fathers: Series II/Volume II

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

## Contents

* Title Page
* Socrates
** Title Page
** Prefatory Note
** Introduction
** Book I
** Book II
** Book III
** Book IV
** Book V
** Book VI
** Book VII
* Sozomen
** Title Page
** Introduction
** Prefatory Remarks by Valesius
** Memoir of Sozomen
** Address to the Emperor Theodosius
** Book I
** Book II
** Book III
** Book IV
** Book V
** Book VI
** Book VII
** Book VIII
** Book IX
* 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 II/Volume II/Socrates/Book I/Chapter 1

The
ECCLESIASTICAL HistorY,
BY
SOCRATES SCHOLASTICUS.
Book I.
Chapter I.—Introduction to the Work.
Eusebius, surnamed Pamphilus,
writing the History of the Church
in ten books, closed it with that period of the emperor Constantine, when the persecution which Diocletian had begun against the Christians came to an end. Also in writing the life of Constantine, this same author has but slightly treated of matters regarding Arius, being more intent on the rhetorical finish of his composition and the praises of the emperor, than on an accurate statement of facts. Now, as we propose to write the details of what has taken place in the churches since his time to our own day, we begin with the narration of the particulars which he has left out, and we shall not be solicitous to display a parade of words, but to lay before the reader what we have been able to collect from documents, and what we have heard from those who were familiar with the facts as they told them. And since it has an important bearing on the matter in hand, it will be proper to enter into a brief account of Constantine’s conversion to Christianity, making a beginning with this event.

## Footnotes

* ↑ Eusebius seems to have adopted this name as a token of friendship and respect for Pamphilus, bishop of Cæsarea. See McGiffert, Prolegomena in Vol. I., Second Series of Post-Nicene Fathers.
* ↑ Eusebius’ Ecclesiastical History ends with the death of Licinius in 323. His Life of Constantine is in a sense a continuation of the History, and yet as it is very well characterized by Socrates, it is a eulogy and therefore its style and selection of facts are affected by its purpose, rendering it too inadequate as a continuation of the Ecclesiastical History; hence Socrates’ constraint to review some of the events which naturally fall in Eusebius’ period.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 12

Chapter XII.—Of Spyridon, Bishop of the Cypriots.
With respect to Spyridon, so great was his sanctity while a shepherd, that he was thought worthy of being made a Pastor of men: and having been assigned the bishopric of one of the cities in Cyprus named Trimithus, on account of his extreme humility he continued to feed his sheep during his incumbency of the bishopric. Many extraordinary things are related of him: I shall however record but one or two, lest I should seem to wander from my subject. Once about midnight, thieves having clandestinely entered his sheepfold attempted to carry off some of the sheep. But God who protected the shepherd preserved his sheep also; for the thieves were by an invisible power bound to the folds. At daybreak, when he came to the sheep and found the men with their hands tied behind them, he understood what was done: and after having prayed he liberated the thieves, earnestly admonishing and exhorting them to support themselves by honest labor, and not to take anything unjustly. He then gave them a ram, and sent them away, humorously adding, ‘that ye may not appear to have watched all night in vain.’ This is one of the miracles in connection with Spyridon. Another was of this kind. He had a virgin daughter named Irene, who was a partaker of her father’s piety. An acquaintance entrusted to her keeping an ornament of considerable value: she, to guard it more securely, hid what had been deposited with her in the ground, and not long afterwards died. Subsequently the owner of the property came to claim it; and not finding the virgin, he began an excited conversation with the father, at times accusing him of an attempt to defraud him, and then again beseeching him to restore the deposit. The old man, regarding this person’s loss as his own misfortune, went to the tomb of his daughter, and called upon God to show him before its proper season the promised resurrection. Nor was he disappointed in his hope: for the virgin again reviving appeared to her father, and having pointed out to him the spot where she had hidden the ornament, she once more departed. Such characters as these adorned the churches in the time of the emperor Constantine. These details I obtained from many inhabitants of Cyprus. I have also found a treatise composed in Latin by the presbyter Rufinus, from which I have collected these and some other things which will be hereafter adduced.

## Footnotes

* ↑ On the use Socrates made of Rufinus, and the question of his knowledge of Latin therein involved, see Introd. p. x.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 10

Chapter X.—The Emperor also summons to the Synod Acesius, Bishop of the Novatians.
The emperor’s diligence induces me to mention another circumstance expressive of his mind, and serving to show how much he desired peace. For aiming at ecclesiastical harmony, he summoned to the council Acesius also, a bishop of the sect of Novatians. Now, when the declaration of faith had been written out and subscribed by the Synod, the emperor asked Acesius whether he would also agree to this creed to the settlement of the day on which Easter should be observed. He replied, ‘The Synod has determined nothing new, my prince: for thus heretofore, even from the beginning, from the times of the apostles, I traditionally received the definition of the faith, and the time of the celebration of Easter.’ When, therefore, the emperor further asked him, ‘For what reason then do you separate yourself from communion with the rest of the Church?’ he related what had taken place during the persecution under Decius; and referred to the rigidness of that austere canon which declares, that it is not right persons who after baptism have committed a sin, which the sacred Scriptures denominate ‘a sin unto death’
to be considered worthy of participation in the sacraments:
that they should indeed be exhorted to repentance, but were not to expect remission from the priest, but from God, who is able and has authority to forgive sins.
When Acesius had thus spoken, the emperor said to him, ‘Place a ladder, Acesius, and climb alone into heaven.’
Neither Eusebius Pamphilus nor any other has ever mentioned these things: but I heard them from a man by no means prone to falsehood, who was very old, and simply stated what had taken place in the council in the course of a narrative. From which I conjecture that those who have passed by this occurrence in silence, were actuated by motives which have influenced many other historians: for they frequently suppress important facts, either from prejudice against some, or partiality towards others.

## Footnotes

* ↑ John v. 16.
* ↑ θείων μυστηρίων.
* ↑ Cf. IV. 28.
* ↑ Sozom. I. 22.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 11

Chapter XI.—Of the Bishop Paphnutius.
As we have promised above
to make some mention of Paphnutius and Spyridon, it is time to speak of them here. Paphnutius then was bishop of one of the cities in Upper Thebes: he was a man so favored divinely that extraordinary miracles were done by him. In the time of the persecution he had been deprived of one of his eyes. The emperor honored this man exceedingly, and often sent for him to the palace, and kissed the part where the eye had been torn out. So great devoutness characterized the emperor Constantine. Let this single fact respecting Paphnutius suffice: I shall now explain another thing which came to pass in consequence of his advice, both for the good of the Church and the honor of the clergy. It seemed fit to the bishops to introduce a new law into the Church, that those who were in holy orders, I speak of bishops, presbyters, and deacons, should have no conjugal intercourse with the wives whom they had married while still laymen.
Now when discussion on this matter was impending, Paphnutius having arisen in the midst of the assembly of bishops, earnestly entreated them not to impose so heavy a yoke on the ministers of religion: asserting that ‘marriage itself is honorable, and the bed undefiled’;
urging before God that they ought not to injure the Church by too stringent restrictions. ‘For all men,’ said he, ‘cannot bear the practice of rigid continence; neither perhaps would the chastity of the wife of each be preserved’: and he termed the intercourse of a man with his lawful wife chastity. It would be sufficient, he thought, that such as had previously entered on their sacred calling should abjure matrimony, according to the ancient tradition of the Church: but that none should be separated from her to whom, while yet unordained, he had been united. And these sentiments he expressed, although himself without experience of marriage, and, to speak plainly, without ever having known a woman: for from a boy he had been brought up in a monastery,
and was specially renowned above all men for his chastity. The whole assembly of the clergy assented to the reasoning of Paphnutius: wherefore they silenced all further debate on this point, leaving it to the discretion of those who were husbands to exercise abstinence if they so wished in reference to their wives. Thus much concerning Paphnutius.

## Footnotes

* ↑ Above, chap. 8.
* ↑ Cf. Apost. Cann. 5, 17, 26, 51. In general, voluntary celibacy of the clergy was encouraged in the ancient Church.
* ↑ Heb. xiii. 4.
* ↑ ἀσκητηρί& 251·: lit. ‘place for the exercise’ of virtue.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Title Page

the life of constantine,
By Eusebius,
together with the
oration of constantine to the assembly of the saints,
and the
oration of eusebius in praise of constantine.
A Revised Translation, with Prolegomena and Notes, by
Ernest Cushing Richardson, Ph.d.
librarian and associate professor in hartford theological seminary.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Preface

Preface.
The First Series of the Nicene and Post-Nicene Library of the Christian Fathers, containing, in fourteen volumes, the principal works of St. Augustin and St. Chrysostom, has been completed in less than four years, according to the Prospectus of the Publisher issued in 1886.
I am happy to state that the Second Series, containing the chief works of the Fathers from Eusebius to John of Damascus, and from Ambrose to Gregory the Great, will be issued on the same liberal terms, as announced by the Publisher.
The present volume opens the Second Series with a new translation and critical commentary of the historical works of Eusebius, by my friends, Dr. Arthur C. McGiffert and Dr. Ernest C. Richardson, who have bestowed a vast amount of labor of love on their tasks for several years past. I desired them to make these works a reliable and tolerably complete Church History of the first three centuries for the English reader. I think they have succeeded. Every scholar will at once see the great value and superiority of this over every other previous edition of Eusebius.
The next two volumes will contain the Church Histories of Socrates, Sozomen, Theodoret, and Evagrius. For further details the reader is referred to the Publisher’s announcement at the end of this volume.
PHILIP SCHAFF
New York, March, 1890.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Title Page

A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
SECOND SERIES
TRANSLATED INTO ENGLISH WITH PROLEGOMENA AND EXPLANATORY NOTES.
VOLUMES I–VII.
UNDER THE EDITORIAL SUPERVISION OF
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
AND
HENRY WACE, D.D.,
PRINCIPAL OF KING’S COLLEGE, LONDON.
VOLUME I
EUSEBIUS PAMPHILUS:
CHURCH HISTORY
LIFE OF CONSTANTINE
ORATION IN PRAISE OF CONSTANTINE.
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book V
## Contents

* Introduction
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book V/Chapter 15

Chapter XV.—The Schism of Blastus at Rome.
Others, of whom Florinus was chief, flourished at Rome. He fell from the presbyterate of the Church, and Blastus was involved in a similar fall. They also drew away many of the Church to their opinion, each striving to introduce his own innovations in respect to the truth.

## Footnotes

* ↑ The separation of chaps. 14 and 15 is unfortunate. They are closely connected (οἱ μὲν in chap. 14 and οἱ δὲ in chap. 15), and constitute together a general introduction to the following chapters, Montanism being treated in chaps. 16 to 19, and the schism of Florinus and Blastus in chap. 20.
* ↑ On Florinus and Blastus, see chap. 20.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book V/Chapter 14

Chapter XIV.—The False Prophets of the Phrygians.
The enemy of God’s Church, who is emphatically a hater of good and a lover of evil, and leaves untried no manner of craft against men, was again active in causing strange heresies to spring up against the Church. For some persons, like venomous reptiles, crawled over Asia and Phrygia, boasting that Montanus was the Paraclete, and that the women that followed him, Priscilla and Maximilla, were prophetesses of Montanus.

## Footnotes

* ↑ Cf. Bk. IV. chap. 7, note 3.
* ↑ On Montanus and the Montanists, see chap. 16.
# National Geographic Magazine/Volume 1/Number 4

THE
NATIONAL GEOGRAPHIC
MAGAZINE.
PUBLISHED BY THE
NATIONAL GEOGRAPHIC SOCIETY.
Price 50 cents.
Contents.
Page :
| Irrigation in California, by Wm. Hammond Hall, State Engineer of California, | 277 |
| Round about Asheville, by Bailey Willis, | 291 |
| (Illustrated by one Map and Profile.) ||
| A Trip to Panama and Darien, by Richard U. Goode, | 301 |
| (Illustrated by one Map and Profile.) ||
| Across Nicaragua with Transit and Machéte, by R. E. Peary, Civil Engineer, U. S. N., | 315 |
| (Illustrated by one Map and three Views.) ||
| October, 1889 ||
Press of Tuttle, Morehouse & Taylor, New Haven, Conn.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Lucius Annaeus Seneca

Chapter XII.
Lucius Annæus Seneca of Cordova, disciple of the Stoic Sotion and uncle of Lucan the Poet, was a man of most continent life, whom I should not place in the category of saints were it not that those Epistles of Paul to Seneca and Seneca to Paul, which are read by many, provoke me. In these, written when he was tutor of Nero and the most powerful man of that time, he says that he would like to hold such a place among his countrymen as Paul held among Christians. He was put to death by Nero two years before Peter and Paul were crowned with martyrdom.

## Footnotes

* ↑ Died 65.
* ↑ SotionCypr. Val. Her.; Phothion fotion, fotinus Socion or Sozonis, the mss.
* ↑ and Seneca A H e a 21 10 Fabr. Val. etc.; or Seneca T 25 30 31 Her.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Lucius the bishop

Chapter CXVIII.
Lucius, bishop of the Arian party after Athanasius, held the bishopric of the church at Alexandria, until the time of the Emperor Theodosius, by whom he was deposed. Certain festal epistles of his, On the passover are extant, and a few short works of Miscellaneous propositions.

## Footnotes

* ↑ Lucius bishop of Samosata, at Alexandria 373, deposed 378.