OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 28

68. And he was altogether wonderful in faith and religious, for he never held communion with the Meletian schismatics, knowing their wickedness and apostacy from the beginning; nor had he friendly dealings with the Manichæans or any other heretics; or, if he had, only as far as advice that they should change to piety. For he thought and asserted that intercourse with these was harmful and destructive to the soul. In the same manner also he loathed the heresy of the Arians, and exhorted all neither to approach them nor to hold their erroneous belief. And once when certain Arian madmen came to him, when he had questioned them and learned their impiety, he drove them from the mountain, saying that their words were worse than the poison of serpents.
# Nicene and Post-Nicene Fathers: Series I/Volume VI/Sermons/Title Page

St. AUGUSTIN:
sermons on selected lessons of the new testament
translated by
the rev. r. g. macmullen, m.a.,
edited by
philip schaff, d.d.
# Nicene and Post-Nicene Fathers: Series I/Volume VI/The Harmony of the Gospels
## Contents

* Title Page
* Introductory Essay
* Translator's Introductory Notice
* Book I
* Book II
* Book III
* Book IV
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 267

Letter CCLXVII.
To Barses, bishop of Edessa, in exile.
For the sake of the affection which I entertain for you, I long to be with you, to embrace you, my dear friend, in person, and to glorify the Lord Who is magnified in you, and has made your honourable old age renowned among all them that fear Him throughout the world. But severe sickness afflicts me, and to a greater degree than I can express in words, I am weighed down by the care of the Churches. I am not my own master, to go whither I will, and to visit whom I will. Therefore I am trying to satisfy the longing I have for the good gifts in you by writing to you, and I beseech your reverence to pray for me and for the Church, that the Lord may grant to me to pass the remaining days or hours of my sojourn here without offence. May He permit me to see the peace of His Churches. Of your fellow-ministers and fellow-athletes may I hear all that I pray for, and of yourself that you are granted such a lot as the people under you seek for by day and by night from the Lord of righteousness. I have not written often, not even so often as I ought, but I have written to your reverence. Possibly the brethren to whom I committed my greetings were not able to preserve them. But now that I have found some of my brethren travelling to your excellency, I have readily entrusted my letter to them, and I have sent some messages which I beg you to receive from my humility without disdain, and to bless me after the manner of the patriarch Isaac. I have been much occupied, and have had my mind drowned in a multiplicity of cares. So it may well be that I have omitted something which I ought to have said. If so, do not reckon it against me; and do not be grieved. Act in all things up to your own high character, that I, like every one else, may enjoy the fruit of your virtue. May you be granted to me and to the Church, in good health, rejoicing in the Lord, praying for me.

## Footnotes

* ↑ Placed in 377, or in the beginning of 378.
* ↑ Gen. xxvii. 27.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 27

Letter XXVII.
To Eusebius, bishop of Samosata.
When by God’s grace, and the aid of your prayers, I had seemed to be somewhat recovering from my sickness, and had got my strength again, then came winter, keeping me a prisoner at home, and compelling me to remain where I was. True, its severity was much less than usual, but this was quite enough to keep me not merely from travelling while it lasted, but even from so much as venturing to put my head out of doors. But to me it is no slight thing to be permitted, if only by letter, to communicate with your reverence, and to rest tranquil in the hope of your reply. However, should the season permit, and further length of life be allowed me, and should the dearth not prevent me from undertaking the journey, peradventure through the aid of your prayers I may be able to fulfil my earnest wish, may find you at your own fireside, and, with abundant leisure, may take my fill of your vast treasures of wisdom.

## Footnotes

* ↑ Placed in 368.
* ↑ This, the first of twenty-two letters addressed by Basil to Eusebius of Samosata, has no particular interest. Eusebius, the friend of Basil, Gregory of Nazianzus, and of Meletius, was bishop of Samosata (in Commagene on the Euphrates, now Samsat) from 360 to 373, and was of high character and sound opinions. Theodoret (Ecc. Hist. iv. 15), in mentioning his exile to Thrace in the persecution under Valens, calls him “that unflagging labourer in apostolic work,” and speaks warmly of his zeal. Concerning the singular and touching circumstances of his death, vide Theodoret, E.H. v. 4, and my note in the edition of this series, p. 134.
* ↑ Samosata was about two hundred miles distant from Cæsarea, as the crow flies.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 273

Letter CCLXXIII.
Without address. Concerning Hera.
I am sure that your excellency loves me well enough to regard all that concerns me as concerning you. Therefore I commend to your great kindness and high consideration my very reverend brother Hera, whom I do not merely call brother by any conventional phrase, but because of his boundless affection. I beseech you to regard him as though he were nearly connected with yourself, and, so far as you can, to give him your protection in the matters in which he requires your generous and thoughtful aid. I shall then have this one more kindness to reckon in addition to the many which I have already received at your hands.

## Footnotes

* ↑ Written in the last years of Basil’s life.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 268

Letter CCLXVIII.
To Eusebius, in exile.
Even in our time the Lord has taught us, by protecting with His great and powerful hand the life of your holiness, that He does not abandon His holy ones. I reckon your case to be almost like that of the saint remaining unhurt in the belly of the monster of the deep, or that of the men who feared the Lord, living unscathed in the fierce fire. For though the war is round about you on every side, He, as I hear, has kept you unharmed. May the mighty God keep you, if I live longer, to fulfil my earnest prayer that I may see you! If not for me, may He keep you for the rest, who wait for your return as they might for their own salvation. I am persuaded that the Lord in His loving-kindness will give heed to the tears of the Churches, and to the sighs which all are heaving over you, and will preserve you in life until He grant the prayer of all who night and day are praying to Him. Of all the measures taken against you, up to the arrival of our beloved brother Libanius the deacon, I have been sufficiently informed by him while on his way. I am anxious to learn what happened afterwards. I hear that in the meanwhile still greater troubles have occurred where you are; about all this, sooner if possible, but, if not, at least by our reverend brother Paul the presbyter, on his return, may I learn, as I pray that I may, that your life is preserved safe and sound. But on account of the report that all the roads are infested with thieves and deserters, I have been afraid to entrust anything to the brother’s keeping, for fear of causing his death. If the Lord grant a little quiet, (as I am told of the coming of the army), I will try to send you one of my own men, to visit you, to bring me back news of everything about you.

## Footnotes

* ↑ Placed in 378.
* ↑ To be distinguished from Libanius the bishop, p. 177, and Libanius the professor, mentioned later.
* ↑ Δησερόρων, or Δεσερτόρων, the accepted reading, is a curious Latinism for the Greek αὐτόυολοι. Eusebius was in exile in Thrace, and the now the Goths were closing round Valens.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 271

Letter CCLXXI.
To Eusebius, my comrade, to recommend Cyriacus the presbyter.
At once and in haste, after your departure, I came to the town. Why need I tell a man not needing to be told, because he knows by experience, how distressed I was not to find you? How delightful it would have been to me to see once more the excellent Eusebius, to embrace him, to travel once again in memory to our young days, and to be reminded of old times when for both of us there was one home, one hearth, the same schoolmaster, the same leisure, the same work, the same treats, the same hardships, and everything shared in common! What do you think I would not have given to recall all this by actually meeting you, to rid me of the heavy weight of my old age, and to seem to be turned from an old man into a lad again? But I have lost this pleasure. At least of the privilege of meeting your excellency in correspondence, and of consoling myself by the best means at my disposal, I am not deprived. I am so fortunate as to meet the very reverend presbyter Cyriacus. I am ashamed to recommend him to you, and to make him, through me, your own, lest I seem to be performing a superfluous task in offering to you what you already possess and value as your own. But it is my duty to witness to the truth, and to give the best boons I have to those who are spiritually united to me. I think that the man’s blamelessness in his sacred position is well known to you; but I confirm it, for I do not know that any charge is brought against him by those who do not fear the Lord and are laying their hands upon all. Even if they had done anything of the kind, the man would not have been unworthy, for the enemies of the Lord rather vindicate the orders of those whom they attack than deprive them of any of the grace given them by the Spirit. However, as I said, nothing has even been thought of against the man. Be so good then as to look upon him as a blameless presbyter, in union with me, and worthy of all reverence. Thus will you benefit yourself and gratify me.

## Footnotes

* ↑ Placed at the end of Basil’s life.
* ↑ Apparently a schoolfellow of Basil, not to be identified with any of the others of the name.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 270

Letter CCLXX.
Without Address. Concerning Raptus.
I am distressed to find that you are by no means indignant at the sins forbidden, and that you seem incapable of understanding, how this raptus, which has been committed, is an act of unlawfulness and tyranny against society and human nature, and an outrage on free men. I am sure that if you had all been of one mind in this matter, there would have been nothing to prevent this bad custom from being long ago driven out of your country. Do thou at the present time shew the zeal of a Christian man, and be moved as the wrong deserves. Wherever you find the girl, insist on taking her away, and restore her to her parents, shut out the man from the prayers, and make him excommunicate. His accomplices, according to the canon which I have already put forth, cut off, with all their household, from the prayers. The village which received the girl after the abduction, and kept her, or even fought against her restitution, shut out with all its inhabitants from the prayers; to the end that all may know that we regard the ravisher as a common foe, like a snake or any other wild beast, and so hunt him out, and help those whom he has wronged.

## Footnotes

* ↑ Placed after 374.
* ↑ On this subject see before Letters cxcix. and ccxvii. pp. 238 and 256. See Preb. Meyrick in D.C.A. ii. 1102: “It means not exactly the same as our word ravishment, but the violent removal of a woman to a place where her actions are no longer free, for the sake of inducing her or compelling her to marry.…By some raptus is distinguished into the two classes of raptus seductionis and raptus violentiæ.” cf. Cod. Theod. ix. tit. xxiv. legg. 1, 2, and Cod. Justin. ix.–xiii. leg. 1 Corp. Juris. ii. 832.
* ↑ κήρυγυα. The Ben. note is no doubt right in understanding the word not to refer to any decree on this particular case, but to Basil’s general rule in Canon xxx. cf. p. 239. On the use of κήρυγμα by Basil, see note on p. 41.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Canons/Canon IV

Canon IV.
If any of the clergy should fall away, and publicly or privately presume to maintain the doctrines of Nestorius or Celestius, it is declared just by the holy Synod that these also should be deposed.
Notes.
Ancient Epitome of Canon IV.
If any of the clergy shall consent to Celestine or Nestorius, let them be deposed.

## Footnotes

* ↑ It should read “Celestius”; see Scholion on Canon I.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Sixth Ecumenical Council/The Sentence Against the Monothelites

The Sentence Against the Monothelites.
Session XIII.
(L. and C., Concilia, Tom. VI., col. 943.)
The holy council said: After we had reconsidered, according to our promise which we had made to your highness, the doctrinal letters of Sergius, at one time patriarch of this royal god-protected city to Cyrus, who was then bishop of Phasis and to Honorius some time Pope of Old Rome, as well as the letter of the latter to the same Sergius, we find that these documents are quite foreign to the apostolic dogmas, to the declarations of the holy Councils, and to all the accepted Fathers, and that they follow the false teachings of the heretics; therefore we entirely reject them, and execrate them as hurtful to the soul. But the names of those men whose doctrines we execrate must also be thrust forth from the holy Church of God, namely, that of Sergius some time bishop of this God-preserved royal city who was the first to write on this impious doctrine; also that of Cyrus of Alexandria, of Pyrrhus, Paul, and Peter, who died bishops of this God-preserved city, and were like-minded with them; and that of Theodore sometime bishop of Pharan, all of whom the most holy and thrice blessed Agatho, Pope of Old Rome, in his suggestion to our most pious and God-preserved lord and mighty Emperor, rejected, because they were minded contrary to our orthodox faith, all of whom we define are to be subjected to anathema. And with these we define that there shall be expelled from the holy Church of God and anathematized Honorius who was some time Pope of Old Rome, because of what we found written by him to Sergius, that in all respects he followed his view and confirmed his impious doctrines. We have also examined the synodal letter of Sophronius of holy memory, some time Patriarch of the Holy City of Christ our God, Jerusalem, and have found it in accordance with the true faith and with the Apostolic teachings, and with those of the holy approved Fathers. Therefore we have received it as orthodox and as salutary to the holy Catholic and Apostolic Church, and have decreed that it is right that his name be inserted in the diptychs of the Holy Churches.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Canons/Canon I

Canon I.
Whereas it is needful that they who were detained from the holy Synod and remained in their own district or city, for any reason, ecclesiastical or personal, should not be ignorant of the matters which were thereby decreed; we, therefore, notify your holiness and charity that if any Metropolitan of a Province, forsaking the holy and Ecumenical Synod, has joined the assembly of the apostates, or shall join the same hereafter; or, if he has adopted, or shall hereafter adopt, the doctrines of Celestius, he has no power in any way to do anything in opposition to the bishops of the province, since he is already cast forth from all ecclesiastical communion and made incapable of exercising his ministry; but he shall himself be subject in all things to those very bishops of the province and to the neighbouring orthodox metropolitans, and shall be degraded from his episcopal rank.
Notes.
Ancient Epitome of Canon I.
If a metropolitan, having deserted his synod, adheres or shall adhere to Celestine, let him be cast out.
Nicholas Hydruntinus.
Scholion concerning Celestine and Celestius. Whose finds at the end of the fourth canon of the Holy Synod of Ephesus [and the same is true of this first canon. Ed.] “Clerics who shall have consented to Celestine or Nestorius, should be deposed,” let him not read “Celestine” with an “n,” but “Celestius” without the “n.” For Celestine was the holy and orthodox Pope of Rome, Celestius was the heretic.
It is perfectly certain that this was no accident on the part of Aristenus, for in his commentary on Canon V., he expressly says that “Celestine was Bishop of Rome” and goes on to affirm that, “The Holy Synod decreed that they who embraced the opinions of Nestorius and Celestine,” etc. What perhaps is equally astonishing is that Nicholas Hydruntinus, while correcting the name, still is of opinion that Celestius was a pope of Rome and begins his scholion with the title, περι Κελεστίνου καὶ Κελεστίου Παπῶν Ρώμης. Beveridge well points out that this confusion is all the more remarkable as in the Kalendar of the Saints observed at that very time by the Greeks, on the eighth day of April was kept the memory of “Celestine, Pope of Rome, as a Saint and Champion against the Nestorian heretics.” (Bev., Annot, in C. v.).
Simeon the Logothete adds to this epitome the words, καὶ τὸ ἐξῆς ἀδιοίκητος which are necessary to make the sense complete.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Canons/Canon II

Canon II.
If any provincial bishops were not present at the holy Synod and have joined or attempted to join the apostacy; or if, after subscribing the deposition of Nestorius, they went back into the assembly of apostates; these men, according to the decree of the holy Synod, are to be deposed from the priesthood and degraded from their rank.
Notes.
Ancient Epitome of Canon II.
If any bishop assents to or favours Nestorius, let him be discharged.
It was not unnatural that when it was seen that the Imperial authority was in favour of the Antiochene party that some of the clergy should have been weak enough to vacillate in their course, the more so as the Conciliabulum was not either avowedly, nor really, a Nestorian assembly, but one made up of those not sympathizing with Nestorius’s heresy, yet friendly to the heretic himself, and disapproving of what they looked upon as the uncalled-for harshness and precipitancy of Cyril’s course.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Canons/Canon III

Canon III.
If any of the city or country clergy have been inhibited by Nestorius or his followers from the exercise of the priesthood, on account of their orthodoxy, we have declared it just that these should be restored to their proper rank. And in general we forbid all the clergy who adhere to the Orthodox and Ecumenical Synod in any way to submit to the bishops who have already apostatized or shall hereafter apostatize.
Notes.
Ancient Epitome of Canon III.
To whom Nestorius forbids the priesthood, he is most worthy; but whom he approves is profane.
It would seem from this canon that any bishop who had become a member of the Conciliabulum of John, was considered as eo ipso having lost all jurisdiction. Also it would seem that the clergy were to disregard the inhibition of Nestorian prelates or at least these inhibitions were by some one to be removed. This principle, if generally applied, would seem to be somewhat revolutionary.
Lightfoot.
(Apos. Fath. Ign. Ad Rom. i., Vol. II., Sec. I., p. 191.)
The words χῶρος (“place”), χώρα (“country”), and χωρίον (“district”), may be distinguished as implying locality, extension, and limitation, respectively. The last word commonly denotes either “an estate, a farm,” or “a fastness, a stronghold,” or (as a mathematical term) “an area.” Here, as not unfrequently in later writers, it is “a region, a district,” but the same fundamental idea is presumed. The relation of χῶρος to χωρίον is the same as that of ἄργυρος, χρυσός to ἀργύριον, χρυσίον, the former being the metals themselves, the latter the metals worked up into bullion or coins or plate or trinkets or images, e.g. Macar. Magn. Apocr. iii. 42 (p. 147).
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Sixth Ecumenical Council/Title Page

The Sixth Ecumenical Council.
The Third Council of Constantinople.
a.d. 680–681.
Emperor.—Constantine Pogonatus.
Pope.—Agatho I.
Elenchus.
Historical Introduction.
Extracts from the Acts, Session I.
The Letter of Pope Agatho to the Emperor.
The Letter of the Roman Synod to the Council.
Introductory Note.
Extracts from the Acts, Session VIII.
The Sentence against the Monothelites, Session XIII.
The Acclamations, Session XVI.
The Definition of Faith.
Abstract of the Prosphoneticus to the Emperor.
The Synodal Letter to Pope Agatho.
Excursus on the Condemnation of Pope Honorius.
The Imperial Edict in abstract.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council
## Contents

* Title Page
* Historical Introduction
* Note on the Emperor's Edict to the Synod
* Extracts from the Acts 1
* The Epistle of Cyril to Nestorius
* Extracts from the Acts 2
* Historical Introduction to St. Cyril's Anathematisms
* The Epistle of Cyril to Nestorius
* The Anathematisms of Cyril
* Extracts from the Acts 3
* Decree of the Council Against Nestorius
* Extracts from the Acts 4
* The Letter of Pope Coelestine
* Extracts from the Acts 5
* Extracts from the Acts 6
* Canons
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Canons
## Contents

* Introduction
* Canon I
* Excursus 1
* Canon II
* Canon III
* Canon IV
* Excursus 2
* Canon V
* Canon VI
* Canon VII
* Excursus 3
* Canon VIII
* The Letter Concerning Eustathius
* The Letter of the Synod to Pope Celestine
* The Definition Against Enthusiasts
* Note on the Messalians or Massalians
* Decree of the Synod in the Matter of Euprepius and Cyril
# No Name/Between the Scenes 2/II

II.
Chronicle for November.
We are established at Derby. The Entertainment is written; and the rehearsals are in steady progress. All difficulties are provided for, but the one eternal difficulty of money. Miss Vanstone's resources stretch easily enough to the limits of our personal wants; including piano-forte hire for practice, and the purchase and making of the necessary dresses. But the expenses of starting the Entertainment are beyond the reach of any means we possess. A theatrical friend of mine here, whom I had hoped to interest in our undertaking, proves, unhappily, to be at a crisis in his career. The field of human sympathy, out of which I might have raised the needful pecuniary crop, is closed to me from want of time to cultivate it. I see no other resource left—if we are to be ready by Christmas—than to try one of the local music-sellers in this town, who is said to be a speculating man. A private rehearsal at these lodgings, and a bargain which will fill the pockets of a grasping stranger—such are the sacrifices which dire necessity imposes on me at starting. Well! there is only one consolation: I'll cheat the music-seller.