OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Marriage and Concupiscence/Book II/Chapter 60

Chapter 60.—Let Not the Pelagians Indulge Themselves in a Cruel Defence of Infants.
As I said, however, let him entertain what views he likes of this lust; let him proclaim it as he pleases, praise it as much as he chooses (and he pleases much, as several of his extracts show), that the Pelagians may gratify themselves, if not with its uses, at all events with its praises, as many of them as fail to enjoy the limitation of continence enjoined in wedlock. Only let him spare the infants, so as not to praise their condition uselessly, and defend them cruelly. Let him not declare them to be safe; let him suffer them to come, not, indeed, to Pelagius for eulogy, but to Christ for salvation. For, that this book may be now brought to a termination, since the dissertation of this man is ended, which was written on the short paper you sent me, I will close with his last words: “Really believe that all things were made by Jesus Christ, and that without Him nothing was made.” Let him grant that Jesus is Jesus even to infants; and as he confesses that all things were made by Him, in that He is God the Word, so let him acknowledge that infants, too, are saved by Him in that He is Jesus; let him, I say, do this if he would be a catholic Christian. For thus it is written in the Gospel: “And they shall call His name Jesus; for He shall save His people from their sins”—Jesus, because Jesus is in Latin Salvator, “Saviour.” He shall, indeed, save His people; and amongst His people surely there are infants. “From their sins” shall He save them; in infants, too, therefore, are there original sins, on account of which He can be Jesus, that is, Saviour, even unto them.

## Footnotes

* ↑ John i. 3.
* ↑ Matt. i. 21.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Marriage and Concupiscence/Book II/Chapter 8

Chapter 8.—Augustin Refutes the Passage Adduced Above.
Well, now, whoever you are that have said all this, what you say is by no means true; by no means, I repeat; you are much deceived, or you aim at deceiving others. We do not deny free will; but, even as the Truth declares, “if the Son shall make you free, then shall ye be free indeed.” It is yourselves who invidiously deny this Liberator, since you ascribe a vain liberty to yourselves in your captivity. Captives you are; for “of whom a man is overcome,” as the Scripture says, “of the same is he brought in bondage;” and no one except by the grace of the great Liberator is loosed from the chain of this bondage, from which no man living is free. For “by one man sin entered into the world, and death by sin; and so death passed upon all men, for in him all have sinned.” Thus, then, God is the Creator of those that are born in such wise that all pass from the one into condemnation, who have not the One Liberator by regeneration. For He is described as “the Potter, forming out of the same lump one vessel unto honour in His mercy, and another unto dishonour in judgment.” And so runs the Church’s canticle “mercy and judgment.” You are therefore only misleading yourself and others when you say, “If one should affirm, either that there is free will in man, or that God is the Creator of those that are born, he is at once set down as a Cœlestian and a Pelagian;” for the catholic faith says these things. If, however, any one says that there is a free will in man for worshipping God aright, without His assistance; and whosoever says that God is the Creator of those that are born in such wise as to deny that infants have any need of one to redeem them from the power of the devil: that is the man who is set down as a disciple of Cœlestius and Pelagius. Therefore that men have within them a free will, and that God is the Creator of those that are born, are propositions which we both allow. You are not Cœlestians and Pelagians for merely saying this. But what you do really say is this, that any man whatever has freedom enough of will for doing good without God’s help, and that infants undergo no such change as being “delivered from the power of darkness and translated into the kingdom of God;” and because you say so, you are Cœlestians and Pelagians. Why, then, do you hide under the covering of a common dogma for deceit, concealing your own especial delinquency which has gained for you a party-name; and why, to terrify the ignorant with a shocking term, do you say of us, “To avoid being called heretics, they turn Manicheans?”

## Footnotes

* ↑ John viii. 36.
* ↑ 2 Pet. ii. 19.
* ↑ Rom. v. 12.
* ↑ Rom. ix. 21.
* ↑ Ps. ci. 1.
* ↑ See The Unfinished Work, iii. 101.
* ↑ Col. i. 13.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Marriage and Concupiscence/Book II/Chapter 7

Chapter 7 [III.]—Augustin Adduces a Passage Selected from the Preface of Julianus. (See “The Unfinished Work,” i. 73.)
Let us now look at those words of ours which he adduced just as it suited him, and to which he would oppose his own. For they are followed by his words; moreover, as the person insinuated who sent you the paper of extracts, he copied something out of a preface, which was no doubt the preface of the books from which he selected a few passages. The paragraph thus copied stands as follows: “The teachers of our day, most holy brother, who are the instigators of the disgraceful faction which is now overheated with its zeal, are determined on compassing the injury and discredit of the men with whose sacred fervour they are set on fire, by nothing less than the ruin of the whole Church; little thinking how much honour they have conferred on those whose renown they have shown to be only capable of being destroyed along with the catholic religion. For, if one should say, either that there is free will in man, or that God is the Creator of those that are born, he is at once set down as a Cœlestian and a Pelagian. To avoid being called heretics, they turn Manicheans; and so, whilst shirking a pretended infamy, they incur a real reproach; just like the animals, which in hunting they surround with dyed feathers, in order to scare and drive them into their nets; the poor brutes are not gifted with reason, and so they are thrust all together by a vain panic into a real destruction.”

## Footnotes

* ↑ He calls Florus “most holy father” elsewhere (see The Unfinished Work, iv. 5). This man, to whom Julianus dedicated his work, is called a colleague or fellow-bishop of Julianus by Augustin (The Unfinished Work, iii. 187).
* ↑ Conditor nascentium, i.e. the Maker of all men’s births.
* ↑ For a description of this curious mode of capture, see Dr. Smith’s Greek and Roman Antiquities, s. v. Rete.
* ↑ See The Unfinished Work, i. 3.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Marriage and Concupiscence/Retractations

Extract from Augustin’s “Retractations,”
Book II. Chap. 53,
On the Following Treatise,
“De nuptiis et concupiscentia.”
“I Addressed two books to the Illustrious Count Valerius, upon hearing that the Pelagians had brought sundry vague charges upon us—how, for instance, we condemned marriage by maintaining Original Sin. These books are entitled, On Marriage and Concupiscence. We maintain that marriage is good; and that it must not be supposed that the concupisence of the flesh, or “the law in our members which wars against the law of mind,” is a fault of marriage. Conjugal chastity makes a good use of the evil of concupiscence in the procreation of children. My first treatise contained two books. The first of them found its way into the hands of Julianus the Pelagian, who wrote four books in opposition to it. Out of these, somebody extracted sundry passages, and sent them to Count Valerius; he handed them to us, and after I had received them I wrote a second book in answer to these extracts. The first book of this work of mine opens with these words: “Our new heretics, most beloved son Valerius,” while the second begins thus: “Amid the cares of your duty as a soldier.”

## Footnotes

* ↑ Rom. vii. 23.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 9

Chapter IX.
The reason why the juniors are enjoined not to keep back any of their thoughts from the senior.
By these practices, then, they hasten to impress and instruct those whom they are training with the alphabet, as it were, and first syllables in the direction of perfection, as they can clearly see by these whether they are grounded in a false and imaginary or in a true humility. And, that they may easily arrive at this, they are next taught not to conceal by a false shame any itching thoughts in their hearts, but, as soon as ever such arise, to lay them bare to the senior, and, in forming a judgment about them, not to trust anything to their own discretion, but to take it on trust that that is good or bad which is considered and pronounced so by the examination of the senior. Thus it results that our cunning adversary cannot in any way circumvent a young and inexperienced monk, or get the better of his ignorance, or by any craft deceive one whom he sees to be protected not by his own discretion but by that of his senior, and who cannot be persuaded to hide from his senior those suggestions of his which like fiery darts he has shot into his heart; since the devil, subtle as he is, cannot ruin or destroy a junior unless he has enticed him either through pride or through shame to conceal his thoughts. For they lay it down as an universal and clear proof that a thought is from the devil if we are ashamed to disclose it to the senior.

## Footnotes

* ↑ Compare the Conferences, Book II. c. x., where Cassian returns to the same subject. A similar rule that the brethren are to lay bare all the secrets of their hearts to their superior is given, by S. Basil in the Longer Monastic Rules, Q. xxvi., and in the Rule of S. Isaiah (cc. vi., xliii.), printed in Holsten’s Codex Regularum, Vol. I.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IX

Book IX.
Of the Spirit of Dejection.

## 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
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IX/Chapter 11

Chapter XI.
How we can decide what is useful and the sorrow according to God, and what is devilish and deadly.
But that dejection and sorrow which “worketh repentance steadfast unto salvation” is obedient, civil, humble, kindly, gentle, and patient, as it springs from the love of God, and unweariedly extends itself from desire of perfection to every bodily grief and sorrow of spirit; and somehow or other rejoicing and feeding on hope of its own profit preserves all the gentleness of courtesy and forbearance, as it has in itself all the fruits of the Holy Spirit of which the same Apostle gives the list: “But the fruit of the Spirit is love, joy, peace, forbearance, goodness, benignity, faith, mildness, modesty.” But the other kind is rough, impatient, hard, full of rancour and useless grief and penal despair, and breaks down the man on whom it has fastened, and hinders him from energy and wholesome sorrow, as it is unreasonable, and not only hampers the efficacy of his prayers, but actually destroys all those fruits of the Spirit of which we spoke, which that other sorrow knows how to produce.

## Footnotes

* ↑ Gal. v. 22, 23.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 6

Chapter VI.
The reason why the clothes of the renunciants with which they joined the monastery are preserved by the steward.
But those clothes, which he laid aside, are consigned to the care of the steward and kept until by different sorts of temptations and trials they can recognize the excellence of his progress and life and endurance. And if they see that he can continue therein as time goes on, and remain in that fervour with which he began, they give them away to the poor. But if they find that he has been guilty of any fault of murmuring, or of even the smallest piece of disobedience, then they strip off from him the dress of the monastery in which he had been clad, and reclothe him in his old garments which had been confiscated, and send him away. For it is not right for him to go away with those which he had received, nor do they allow any one to be any longer dressed in them if they have seen him once grow cold in regard to the rule of their institution. Wherefore, also, the opportunity of going out openly is not given to any one, unless he escapes like a runaway slave by taking advantage of the thickest shades of night, or is judged unworthy of this order and profession and lays aside the dress of the monastery and is expelled with shame and disgrace before all the brethren.

## Footnotes

* ↑ See the quotation from the Rule of S. Benedict in the note on the last chapter.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 7

Chapter VII.
The reason why those who are admitted to a monastery are not permitted to mix at once with the congregation of the brethren, but are first committed to the guest house.
When, then, any one has been received and proved by that persistence of which we have spoken, and, laying aside his own garments, has been clad in those of the monastery, he is not allowed to mix at once with the congregation of the brethren, but is given into the charge of an Elder, who lodges apart not far from the entrance of the monastery, and is entrusted with the care of strangers and guests, and bestows all his diligence in receiving them kindly. And when he has served there for a whole year without any complaint, and has given evidence of service towards strangers, being thus initiated in the first rudiments
of humility and patience, and by long practice in it acknowledged, when he is to be admitted from this into the congregation of the brethren he is handed over to another Elder, who is placed over ten of the juniors, who are entrusted to him by the Abbot, and whom he both teaches and governs in accordance with the arrangement which we read of in Exodus as made by Moses.

## Footnotes

* ↑ In the same way the Rule of S. Benedict (c. lviii.) directs that the novice is to be placed in the guest house for a few days, while that of S. Isidore is more precise in ordering him to be placed there “for three months,” and to wait on the guests there. Two months is the period fixed by other rules, but a few days was all that was ultimately required, and Cassian stands alone in mentioning a full year as the duration of this service, though Sozomen speaks of the monks of Tabenna as having to undergo a probation of three years. H. E., III. xiv.
* ↑ Cf. Exod. xviii. 25. The office of “Dean” (Decanus) which is here spoken of by Cassian, is also referred to by Augustine (De Mor. Eccl. xxxi.) and Jerome (Ep. xxii. ad Eustoch.), and recognized by the Rule of S. Benedict, c. xxi., where directions for his appointment are given.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 8

Chapter VIII.
Of the practices in which the juniors are first exercised that they may become proficient in overcoming all their desires.
And his anxiety and the chief part of his instruction—through which the juniors brought to him may be able in due course to mount to the greatest heights of perfection—will be to teach him first to conquer his own wishes; and, anxiously and diligently practising him in this, he will of set purpose contrive to give him such orders as he knows to be contrary to his liking; for, taught by many examples, they say that a monk, and especially the younger ones, cannot bridle the desire of his concupiscence unless he has first learnt by obedience to mortify his wishes. And so they lay it down that the man who has not first learnt to overcome his desires cannot possibly stamp out anger or sulkiness, or the spirit of fornication; nor can he preserve true humility of heart, or lasting unity with the brethren, or a stable and continuous concord; nor remain for any length of time in the monastery.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IX/Chapter 10

Chapter X.
Of the only thing in which dejection is useful to us.
And so we must see that dejection is only useful to us in one case, when we yield to it either in penitence for sin, or through being inflamed with the desire of perfection, or the contemplation of future blessedness. And of this the blessed Apostle says: “The sorrow which is according to God worketh repentance steadfast unto salvation: but the sorrow of the world worketh death.”

## Footnotes

* ↑ 2 Cor. vii. 10.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 5

Chapter V.
The reason why those who give up the world, when they are received in the monasteries, must lay aside their own clothes and be clothed in others by the Abbot.
Wherefore each one on his admission is stripped of all his former possessions, so that he is not allowed any longer to keep even the clothes which he has on his back: but in the council of the brethren he is brought forward into the midst and stripped of his own clothes, and clad by the Abbot’s hands in the dress of the monastery, so that by this he may know not only that he has been despoiled of all his old things, but also that he has laid aside all worldly pride, and come down to the want and poverty of Christ, and that he is now to be supported not by wealth sought for by the world’s arts, nor by anything reserved from his former state of unbelief, but that he is to receive out of the holy and sacred funds of the monastery his rations for his service; and that, as he knows that he is thence to be clothed and fed and that he has nothing of his own, he may learn, nevertheless, not to be anxious about the morrow, according to the saying of the Gospel, and may not be ashamed to be on a level with the poor, that is with the body of the brethren, with whom Christ was not ashamed to be numbered, and to call himself their brother, but that rather he may glory that he has been made to share the lot of his own servants.

## Footnotes

* ↑ So the Rule of Pachomius (c. xxvi.) orders that on the admission of a monk “they shall strip him of his secular dress, and put on him the garb of the monks;” and that of S. Benedict (c. lviii.), “He shall then be clothed in the religious habit, and his secular clothes deposited in the wardrobe, that if, at the instigation of the devil, he should ever leave the monastery, they may be given back to him, and the religious dress be taken from him.”
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 43

Chapter XLIII.
Recapitulation of the explanation how a monk can mount up towards perfection.
And in order that all these things which have been set forth in a somewhat lengthy discourse may be more easily stamped on your heart and may stick in your thoughts with all tenacity, I will make a summary of them so that you may be able to learn all the changes by heart by reason of their brevity and conciseness. Hear then in few words how you can mount up to the heights of perfection without an effort or difficulty. “The beginning” of our salvation and “of wisdom” is, according to Scripture, “the fear of the Lord.” From the fear of the Lord arises salutary compunction. From compunction of heart springs renunciation, i.e. nakedness and contempt of all possessions. From nakedness is begotten humility; from humility the mortification of desires. Through mortification of desires all faults are extirpated and decay. By driving out faults virtues shoot up and increase. By the budding of virtues purity of heart is gained. By purity of heart the perfection of apostolic love is acquired.

## Footnotes

* ↑ Ps. cxi. 10.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IX/Chapter 1

Chapter I.
How our fifth combat is against the spirit of dejection, and of the harm which it inflicts upon the soul.
In our fifth combat we have to resist the pangs of gnawing dejection: for if this, through separate attacks made at random, and by haphazard and casual changes, has secured an opportunity of gaining possession of our mind it keeps us back at all times from all insight in divine contemplation, and utterly ruins and depresses the mind that has fallen away from its complete state of purity. It does not allow it to say its prayers with its usual gladness of heart, nor permit it to rely on the comfort of reading the sacred writings, nor suffer it to be quiet and gentle with the brethren; it makes it impatient and rough in all the duties of work and devotion: and, as all wholesome counsel is lost, and steadfastness of heart destroyed, it makes the feelings almost mad and drunk, and crushes and overwhelms them with penal despair.
# National Education Policy (2020)/Part 3

Part III. OTHER KEY AREAS OF FOCUS
* Chapter 20: Professional Education
* Chapter 21: Adult Education and Life Long Learning
* Chapter 22: Promotion of Indian Languages, Arts and Culture
* Chapter 23: Technology Use and Integration
* Chapter 24: Online and Digital Education
# National Education Policy (2020)/Part 1

Part I. SCHOOL EDUCATION
​Currently, children in the age group of 3-6 are not covered in the 10+2 structure as Class 1 begins at age 6. In the new 5+3+3+4 structure, a strong base of Early Childhood Care and Education (ECCE) from age 3 is also included, which is aimed at promoting better overall learning, development, and well-being.
* Chapter 1: Early Childhood Care and Education
* Chapter 2: Foundational Literacy and Numeracy
* Chapter 3: Curtailing Dropout Rates and Ensuring Universal Access to Education at All Levels
* Chapter 4: Curriculum and Pedagogy in Schools
* Chapter 5: Teachers
* Chapter 6: Equitable and Inclusive Education
* Chapter 7: Efficient Resourcing and Effective Governance through School Complexes/Clusters
* Chapter 8: Standard-setting and Accreditation for School Education
# National Education Policy (2020)/Part 2

Part II. HIGHER EDUCATION
* Chapter 9: Quality Universities and Colleges
* Chapter 10: Institutional Restructuring and Consolidation
* Chapter 11: Towards a More Holistic and Multidisciplinary Education
* Chapter 12: Optimal Learning Environments and Support for Students
* Chapter 13: Motivated, Energized and Capable Faculty
* Chapter 14: Equity and Inclusion in Higher Education
* Chapter 15: Teacher Education
* Chapter 16: Re-imagining Vocational Education
* Chapter 17: Catalyzing Quality Academic Research in all Fields through a New National Research Foundation
* Chapter 18: Transforming the Regulatory System of Higher Education
* Chapter 19: Effective Governance and Leadership for Higher Education Institutions