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# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IX/Chapter 12

Chapter XII.
Of Prayer.
Prayers are those by which we offer or vow something to God, what the Greeks call εὐκή, i.e., a vow. For where we read in Greek ἰὰς ἐυκάς μου τῶ κυρίῶ ἀποδώσω, in Latin we read: “I will pay my vows unto the Lord;” where according to the exact force of the words it may be thus represented: “I will pay my prayers unto the Lord.” And this which we find in Ecclesiastes: “If thou vowest a vow unto the Lord do not delay to pay it,” is written in Greek likewise: ἐάν ἐύξῃ ἐυχὴν τῶ κυρίῶ, i.e., “If thou prayest a prayer unto the Lord, do not delay to pay it,” which will be fulfilled in this way by each one of us. We pray, when we renounce this world and promise that being dead to all worldly actions and the life of this world we will serve the Lord with full purpose of heart. We pray when we promise that despising secular honours and scorning earthly riches we will cleave to the Lord in all sorrow of heart and humility of spirit. We pray when we promise that we will ever maintain the most perfect purity of body and steadfast patience, or when we vow that we will utterly root out of our heart the roots of anger or of sorrow that worketh death. And if, enervated by sloth and returning to our former sins we fail to do this we shall be guilty as regards our prayers and vows, and these words will apply to us: “It is better not to vow, than to vow and not to pay,” which can be rendered in accordance with the Greek: “It is better for thee not to pray than to pray and not to pay.”

## Footnotes

* ↑ Ps. cxv. 4 (cxvi. 14).
* ↑ Eccl. v. 3.
* ↑ Ibid. ver. 4.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IX/Chapter 11

Chapter XI.
Of Supplications.
“I exhort therefore first of all that supplications be made.” Supplication is an imploring or petition concerning sins, in which one who is sorry for his present or past deeds asks for pardon.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IX/Chapter 16

Chapter XVI.
Of the kinds of prayer to which we ought to direct ourselves.
Yet we ought by advancing in life and attaining to virtue to aim rather at those kinds of prayer which are poured forth either from the contemplation of the good things to come or from fervour of love, or which at least, to speak more humbly and in accordance with the measure of beginners, arise for the acquirement of some virtue or the extinction of some fault. For otherwise we shall not possibly attain to those sublimer kinds of supplication of which we spoke, unless our mind has been little by little and by degrees raised through the regular course of those intercessions.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IX/Chapter 10

Chapter X.
Of the order of the different kinds laid down with regard to the character of prayer.
And so to begin with we must consider the actual force of the names and words, and discuss what is the difference between prayer and supplication and intercession; then in like manner we must investigate whether they are to be offered separately or all together; and in the third place must examine whether the particular order which is thus arranged by the Apostle’s authority has anything further to teach the hearer, or whether the distinction simply is to be taken, and it should be considered that they were arranged by him indifferently in such a way: a thing which seems to me utterly absurd. For one must not believe that the Holy Spirit uttered anything casually or without reason through the Apostle. And so we will, as the Lord grants us, consider them in the same order in which we began.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IX/Chapter 19

Chapter XIX.
Of the clause “Thy kingdom come.”
The second petition of the pure heart desires that the kingdom of its Father may come at once; viz., either that whereby Christ reigns day by day in the saints (which comes to pass when the devil’s rule is cast out of our hearts by the destruction of foul sins, and God begins to hold sway over us by the sweet odour of virtues, and, fornication being overcome, charity reigns in our hearts together with tranquillity, when rage is conquered; and humility, when pride is trampled under foot) or else that which is promised in due time to all who are perfect, and to all the sons of God, when it will be said to them by Christ: “Come ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world;” (as the heart) with fixed and steadfast gaze, so to speak, yearns and longs for it and says to Him “Thy kingdom come.” For it knows by the witness of its own conscience that when He shall appear, it will presently share His lot. For no guilty person would dare either to say or to wish for this, for no one would want to face the tribunal of the Judge, who knew that at His coming he would forthwith receive not the prize or reward of his merits but only punishment.

## Footnotes

* ↑ S. Matt. xxv. 34.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IX/Chapter 14

Chapter XIV.
Of Thanksgiving.
Then in the fourth place there stand thanksgivings which the mind in ineffable transports offers up to God, either when it recalls God’s past benefits or when it contemplates His present ones, or when it looks forward to those great ones in the future which God has prepared for them that love Him. And with this purpose too sometimes we are wont to pour forth richer prayers, while, as we gaze with pure eyes on those rewards of the saints which are laid up in store hereafter, our spirit is stimulated to offer up unspeakable thanks to God with boundless joy.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 49

XLIX. To Damianus,Bishop of Sidon.
It is the nature of mirrors to reflect the faces of them that gaze into them, and so whoever looks at them sees his own form. This is the same too with the pupils of the eyes, for they shew in them the likeness of other people’s features. Of this your holiness furnishes an instance, for you have not seen my ugliness, but have beheld with admiration your own beauty. I really have none of the qualities which you have mentioned. It is nevertheless my prayer that your words may be vindicated by actual fact, and I beseech your piety by your prayers to cause it to come to pass that your praises may not fall to the ground through having no reality to correspond with them.

## Footnotes

* ↑ At Chalcedon Damianus of Sidon voted for the deposition of Dioscorus. (Labbe Conc. IV. 443.) In this and in the preceding letter we find Theodoret in friendly communication with representatives of the two antagonistic parties. The date of the correspondence can only be conjectured.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 5

V. Festal.
The God who made us gives us care and sorrow after our sin. But He has furnished us with divine occasions of consolation by appointing divine feasts. The thoughts they suggest both remind us of God’s gifts to us, and promise complete freedom from all our troubles. Enjoying these good things and filled with cheerfulness, we address your magnificence, and, according to the custom of the festival, pay friendship’s debt.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 50

L. To the Archimandrite Gerontius.
The characters of souls are often depicted in words and their unseen forms revealed; so now your reverence’s letter exhibits the piety of your holy soul. Your waiting for that sentence, your anxiety, your search for advocates and preparation for a defence, clearly indicate your soul’s zeal about divine things. We on the contrary are in a manner inactive and sleepy; we are nurtured in idleness, and stand in need of much assistance from prayers. Give them to us, O man beloved of God, that now at all events we may wake up and give some care to the soul.

## Footnotes

* ↑ All that is known of Gerontius is his being the recipient of the letter. “Archimandrite” = ἄρχων τῆς μάνδρας, i.e. ruler of the fold or byre.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 54

LIV. Festal.
By our divine and saving celebrations both the down-hearted are cheered, and the joyous made yet more joyful. This I have learnt by experience, for, when whelmed in the waves of despair, I have risen superior to the surge at sight of the haven of the feast. May your piety pray that I may be wholly rescued from this storm, and that our loving Lord may grant me forgetfulness of my sorrow.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 48

XLVIII. To Eustathius, Bishop of Berytus.
I have gladly received the accusation, although I have no difficulty in disproving the indictment. I have written not three letters only but four; and I suspect one of two things; either those who promised to convey the letters did me wrong in the matter of their delivery, or else your piety, though in receipt of them, is yet anxious for more, and so gets up a charge of idleness against me. I, as I said before, am not distressed at the accusation, for it is plain proof to me of the warmth of your affection. Continue then to ply your craft, cease not to prefer your complaint and so to cause pleasure to myself.

## Footnotes

* ↑ Eustathius of Berytus (Beyrout) was a bad specimen of the time-serving ecclesiastic. Fierce in his attacks on Ibas, and a prominent member of the Latrocinium in 449, he narrowly escaped deposition himself at Chalcedon in 451.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 47

XLVII. To Proclus, Bishop of Constantinople.
A year ago, thanks to your holiness, the illustrious Philip governor of our city was delivered from serious danger. After entering into the enjoyment of the security which he owed to your kindness, he filled our ears with your praises. But all your labour a certain most pious personage was endeavouring to make null and void. The visitation made several times twelve years ago he calumniates, and has adopted a style of slander which would be unbecoming even in a respectable slave. Now I beseech your sanctity to put a stop to his lies, and to induce the illustrious præfects to ratify the decision which they duly and mercifully gave. As a matter of fact our city was taxed more severely than all the cities of the provinces, and after every city had been relieved ours continued to this day assessed at over sixty-two thousand acres. At last the occupants of that seat of honour were with difficulty induced to send inspectors of the district; their report was first received by Isidorus of famous memory and confirmed by the glorious and Christ-loving lord Florentius, and the whole matter was very carefully enquired into by our present ruler, whose equity adorns the throne, and he confirmed the assessment by an imperial decree. But this truth-loving person, all for his hatred of one single individual, the excellent Philip, has declared war against the poor. Under these circumstances I implore your holiness to array the forces of your righteous eloquence against his eloquence of wrong, to throw your shield over the truth which is attacked and at once prove her strength and the futility of lies.

## Footnotes

* ↑ Proclus was enthroned at Constantinople in 434, on the death of Maximianus.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 51

LI. To the Presbyter Agapius.
The works of virtue are admirable in themselves, but yet more admirable do they appear if they find an eloquence able to report them well. Neither of these advantages has been lacking in the case of the bishop beloved of God, the lord Thomas, for he himself has contributed his own labours on behalf of piety, and has found in your holiness a tongue to bestow meet praise on those labours. Coming as he did with such testimony in his favour we have been all the more delighted to see him, and, after enjoying his society for a short space, have dismissed him to his charge.

## Footnotes

* ↑ Neither Agapius nor the bishop mentioned in this letter can be identified.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 55

LV. Festal.
We are much distressed, for we are gifted with the nature not of rocks but of men, but the recollection of the Lord’s Epiphany has been to me a very potent medicine; so at once I write, according to the custom of the feast, and salute your magnificence with a prayer that you may live in prosperity and repute.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 52

LII. To Ibas, Bishop of Edessa.
It is, I think, of His providential care for our common salvation that the God of all brings on some men certain calamities, that chastisement may prove to be to them that have erred a healing remedy; to virtue’s athletes an encouragement to constancy; and to all who look on a beneficial exemplar. For it is natural that when we see others punished we should be filled with fear ourselves. In view of these considerations I look on the trouble of Africa as a general advantage. In the first place when I bear in mind their former prosperity and now look on their sudden overthrow, I see how variable are all human affairs, and learn a twofold lesson;—not to rejoice in felicity as though it would never come to an end, nor be distressed at calamities as hard to bear. Then I recall the memory of past errors, and tremble lest I fall into like sufferings. My main motive in now writing to you is to introduce to your holiness the very God-beloved bishop Cyprianus, who starting from the famous Africa is now compelled, by the savagery of the barbarians, to travel in foreign lands.
He has brought a letter to us from the very holy bishop the lord Eusebius, who wisely rules the Galatians. When your piety has received him with your wonted kindness I beg you to send him with a letter to whatever pious bishops you may think fit so that while he enjoys their kindly consolation he may be the means of their receiving heavenly and lasting benefits.

## Footnotes

* ↑ C. 435–457.
* ↑ Nothing seems known of this Cyprian beyond this mention of his expulsion by the Vandals. The letter is thus dated after 439.
* ↑ Eusebius of Ancyra. The name also appears as Eulalius. Baron. Ann. 440.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 53

LIII. To Sophronius, Bishop of Constantina.
Since I know, O God-beloved, how generous and bountiful is your right hand, I put a coveted boon within your reach; for just as men hungry for this world’s gain are annoyed at the sight of them that stand in need of pecuniary aid, so the liberal are delighted, because the riches they reach after are heavenly. A man who furnishes this excellent opportunity is the God-beloved bishop Cyprianus, formerly known among them that minister to others, but now, while he gives a deplorable account of the African calamities, he has to look to the benevolence of others, and depends on the bounty of pious souls. I hope that he too will enjoy your brotherly kindness, and will be forwarded with letters to other havens of refuge.

## Footnotes

* ↑ Tella or Constantina in Osrhoene. Sophronius was cousin of Ibas of Edessa.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon CXXVIII

Canon CXXVIII.  (Greek cxxix.)
That those out of communion should not be allowed to bring accusation.
It seemed good to all, as it had been decreed by the former councils, concerning what persons were to be admitted to bring accusations against clerics; and since it had not been expressed what persons should not be admitted, therefore we define, that he cannot properly be admitted to bring an accusation, who had been already excommunicated, and was still lying under that censure, whether he that wished to be the accuser were cleric or layman.
Notes.
Ancient Epitome OF Canon CXXVIII.
One excommunicated is not to give witness.
The Council of Carthage of 419 had at its first session on May 25th done thus much. But when it met again on the 30th of the same month, it continued the code. The introduction in regard to this new session is this introduction. The Canons then enacted were original, viz. numbers 128, 129, 130, 131, 132 and 133.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon CXXXII

Canon CXXXII.  (Greek cxxxiii.)
Concerning a bishop who removes a man from communion who says he has confessed to the bishop alone his crime.
It also seemed good that if on any occasion a bishop said that someone had confessed to him alone a personal crime, and that the man now denies it; let not the bishop think that any slight is laid upon him if he is not believed on his own word alone, although he says he is not willing to communicate with the man so denying through a scruple of his own conscience.
Notes.
Ancient Epitome of Canon CXXXII.
If a bishop says “someone has confessed to me alone a crime,” if the someone denies it, he [i.e. the bishop] is not easily to be believed.
N.B. The word used for “someone” in the Epitome is πέλας, which ordinarily means a “neighbour” but may mean “any one.”  Vide Liddell and Scott.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon CXXXIII

Canon CXXXIII.  (Greek cxxxiv.)
That a bishop should not rashly deprive anyone of communion.
As long as his own bishop will not communicate with one excommunicated, the other bishops should have no communion with that bishop, that the bishop may be more careful not to charge anyone with what he cannot prove by documentary evidence to others.
(Greek cxxxv.)
Bishop Aurelius said: According to the statutes of this whole assembled council, and the opinion of my littleness, it seems good to make an end of all the matters of the whole of the before-manifested title, and let the ecclesiastical acts receive the discussion of the present day’s constitution.
And what things have not yet been expressed (“treated of” in the Greek) we shall write on the next day through our brethren, Bishop Faustinus and the Presbyters Philip and Asellus to our venerable brother and fellow-bishop Boniface; and they gave their assent in writing.
Notes.
Ancient Epitome of Canon CXXXIII.
If a bishop deprives of communion an unconvicted man, he shall likewise be deprived of communion with his fellows.
Johnson.
Never was a more impartial law made, especially when all the legislators were bishops except two. There were 217 bishops, and two priests, being legates from the bishop of Rome.
The Greeks make a canon of the ratifications, and reckon no more than 135. Aurelius, Bishop of Carthage, subscribes first, and after him 217 bishops, then Asellus and Philippus, priests, legates of the church of Rome. And it does not appear that any other priests were present in any of the councils, mentioned in the body of this code; but there is several times notice taken of the deacons who stood by.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon CXXXVI

Canon CXXXVI. (Not numbered in the Greek but with a new heading.)
Here beginneth the letter of Atticus, bishop of Constantinople to the same.
To our holy lords, and rightly most blessed brethren and fellow bishops, Aurelius, Valentine, and to the other beloved ones met together in the Synod held at Carthage, Atticus the bishop.
By our son Marcellus the subdeacon, I have received with all thanksgiving the writings of your holiness, praising the Lord that I enjoyed the blessing of so many of my brethren. O my lords and most blessed brethren, ye have written asking me to send you most accurate copies of the canons enacted at the city of Nice, the metropolis of Bithynia, by the Fathers for the exposition of the faith. And who is there that would deny to his brethren the common faith, or the statutes decreed by the Fathers. Wherefore by the same son of mine, Marcellus, your subdeacon, who was in great haste, I have sent to you the canons in full as they were adopted by the Fathers in the city of Nice; and I ask of you that your holy synod would have me much in your prayers. The subscription. May our God keep your sanctity, as we desire, most holy brethren.

## Footnotes

* ↑ So in the Greek, vel in Latin.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon CXXX

Canon CXXX. (Greek cxxxi.)
That he who has failed to prove one charge shall not be allowed to give evidence to another.
So, too, it seemed good that as often as many crimes were laid to clerics by their accusers, and one of the first examined could not be proved, they should not be allowed to go on giving evidence on the other counts.
Ancient Epitome of Canon CXXX.
He who makes many accusations and proves nothing [is not to give witness].

## Footnotes

* ↑ The Latin here is evidently corrupt.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon CXXVI

Canon CXXVI. (Greek cxxvii.)
That Virgins, even when minors, should be given the veil.
Item, it seemed good that whatever bishop, by the necessity of the dangers of virginal purity, when either a powerful suitor or some ravisher is feared, or if she shall be pricked with some scruple of death that she might die unveiled, at the demand either of her parents or of those to whose care she has been entrusted, shall give the veil to a virgin, or shall have given it while she was under twenty-five years of age, the council which has appointed that number of years shall not oppose him.
Notes.
Ancient Epitome of Canon CXXVI.
Whosoever has veiled or shall veil a virgin before she is twenty-five years of age (that is give her the habit, or clothe her), being forced thereto on account of a powerful lover, or a ravisher, or deadly disease, provided those who have the charge of her so exhort, shall receive no damage from the synod concerning that age.
This is Canon xviij. of Carthage, a.d. 418. The reference to a former canon is to Canon j. of the second series of the canons of the Synod of Hippo in a.d. 393.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon CXXXI

Canon CXXXI. (Greek CXXXII.)
Who should be allowed to give evidence.
They who are forbidden to be admitted as accusers are not to be allowed to appear as witnesses, nor any that the accuser may bring from his own household. And none shall be admitted to give witness under fourteen years of age.
Notes.
Ancient Epitome of Canon CXXXI.
And whoso is not past fourteen years of age [is not to give witness]. An accuser is not to produce witnesses from his own house.
Johnson.
See Can. 129.