OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book II/Chapter 59

Chapter 59.—Whether the Soul is Propagated; On Obscure Points, Concerning Which the Scriptures Give Us No Assistance, We Must Be on Our Guard Against Forming Hasty Judgments and Opinions; The Scriptures are Clear Enough on Those Subjects Which are Necessary to Salvation.
Concerning the soul, indeed, the question arises, whether it, too, is propagated in the same way [as the flesh,] and bound by the same guilt, which is forgiven to it—for we cannot say that it is only the flesh of the infant, and not his soul also, which requires the help of a Saviour and Redeemer, or that the latter must not be included in that thanksgiving in the Psalms, where we read and repeat, “Bless the Lord, O my soul, and forget not all His benefits; who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction.” Or if it be not likewise propagated, we may ask, whether, by the very fact of its being mingled with and weighed down by the sinful flesh, it still has need of the remission of its own sin, and of a redemption of its own, God being judge, in the height of His foreknowledge, what infants do not deserve to be absolved from that guilt, even before they are born, or have in any instance ever done anything good or evil. The question also arises, how God (even if He does not create souls by natural propagation) can yet not be the Author of that very guilt, on account of which redemption by the sacrament is necessary to the infant’s soul. The subject is a wide and important one, and requires another treatise. The discussion, however, so far as I can judge, ought to be conducted with temper and moderation, so as to deserve the praise of cautious inquiry, rather than the censure of headstrong assertion. For whenever a question arises on an unusually obscure subject, on which no assistance can be rendered by clear and certain proofs of the Holy Scriptures, the presumption of man ought to restrain itself; nor should it attempt anything definite by leaning to either side. But if I must indeed be ignorant concerning any points of this sort, as to how they can be explained and proved, this much I should still believe, that from this very circumstance the Holy Scriptures would possess a most clear authority, whenever a point arose which no man could be ignorant of, without imperilling the salvation which has been promised him. You have now before you, [my dear Marcellinus,] this treatise, worked out to the best of my ability. I only wish that its value equalled its length; for its length I might probably be able to justify, only I should fear that, by adding the justification, I should stretch the prolixity beyond your endurance.

## Footnotes

* ↑ Ps. ciii. 2–4.
* ↑ We follow the reading, per summam præscientiam.
* ↑ Non mereantur.
* ↑ He treats it in his Epistle, 166; in his work, De Animâ et ejus Origine; and in his De Libero Arbitrio, 42.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book II/Chapter 8

Chapter 8 [VII.]—(2) Whether There is in This World a Man Without Sin.
[2nd.] If, however, I am asked the second question which I have suggested,—whether there be a sinless man,—I believe there is not. For I rather believe the Scripture, which says: “Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified.” There is therefore need of the mercy of God, which “exceedingly rejoiceth against judgment,” and which that man shall not obtain who does not show mercy. And whereas the prophet says, “I said, I will confess my transgressions unto the Lord, and Thou forgavest the iniquity of my heart,” he yet immediately adds, “For this shall every saint pray unto Thee in an acceptable time.” Not indeed every sinner, but “every saint;” for it is the voice of saints which says, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Accordingly we read, in the Apocalypse of the same Apostle, of “the hundred and forty and four thousand” saints, “which were not defiled with women; for they continued virgins: and in their mouth was found no guile; for they are without fault.” “Without fault,” indeed, they no doubt are for this reason,—because they truly found fault with themselves; and for this reason, “in their mouth was discovered no guile,”—“because if they said they had no sin, they deceived themselves, and the truth was not in them.” Of course, where the truth was not, there would be guile; and when a righteous man begins a statement by accusing himself, he verily utters no falsehood.

## Footnotes

* ↑ Ps. cxliii. 2.
* ↑ Jas. ii. 13.
* ↑ Jas. ii. 13.
* ↑ Ps. xxxii. 5.
* ↑ Ps. xxxii. 6.
* ↑ 1 John i. 8.
* ↑ Rev. xiv. 3–5.
* ↑ 1 John i. 8.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book II/Chapter 56

Chapter 56.—The Case of David, in Illustration.
Some such thought has occurred to us about the patriarch David, in the Book of Kings. After the prophet was sent to him, and threatened him with the evils which were to arise from the anger of God on account of the sin which he had committed, he obtained pardon by the confession of his sin, and the prophet replied that the shame and crime had been remitted to him; but yet, for all that, the evils with which God had threatened him followed in due course, so that he was brought low by his son. Now why is not an objection at once raised here: “If it was on account of his sin that God threatened him, why, when the sin was forgiven, did He fulfil His threat?” except because, if the cavil had been raised, it would have been most correctly answered, that the remission of the sin was given that the man might not be hindered from gaining the life eternal, but the threatened evil was still carried into effect, in order that the man’s piety might be exercised and approved in the lowly condition to which he was reduced. Thus also God has both inflicted on man the death of his body, because of his sin, and, after his sins are forgiven, has not released him in order that he may be exercised in righteousness.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book II/Chapter 57

Chapter 57 [XXXV.]—Turn to Neither Hand.
Let us hold fast, then, the confession of this faith, without faltering or failure. One alone is there who was born without sin, in the likeness of sinful flesh, who lived without sin amid the sins of others, and who died without sin on account of our sins. “Let us turn neither to the right hand nor to the left.” For to turn to the right hand is to deceive oneself, by saying that we are without sin; and to turn to the left is to surrender oneself to one’s sins with a sort of impunity, in I know not how perverse and depraved a recklessness. “God indeed knoweth the ways on the right hand,” even He who alone is without sin, and is able to blot out our sins; “but the ways on the left hand are perverse,” in friendship with sins. Of such inflexibility were those youths of twenty years, who foretokened in figure God’s new people; they entered the land of promise; they, it is said, turned neither to the right hand nor to the left. Now this age of twenty is not to be compared with the age of children’s innocence, but if I mistake not, this number is the shadow and echo of a mystery. For the Old Testament has its excellence in the five books of Moses, while the New Testament is most refulgent in the authority of the four Gospels. These numbers, when multiplied together, reach to the number twenty: four times five, or five times four, are twenty. Such a people (as I have already said), instructed in the kingdom of heaven by the two Testaments—the Old and the New—turning neither to the right hand, in a proud assumption of righteousness, nor to the left hand, in a reckless delight in sin, shall enter into the land of promise, where we shall have no longer either to pray that sins may be forgiven to us, or to fear that they may be punished in us, having been freed from them all by that Redeemer, who, not being “sold under sin,” “hath redeemed Israel out of all his iniquities,” whether committed in the actual life, or derived from the original transgression.

## Footnotes

* ↑ Prov. iv. 27.
* ↑ Same verse [in the Latin and Septuagint; the clause does not occur in the Hebrew].
* ↑ [See the last note.]
* ↑ Num. xiv. 29, 31.
* ↑ Josh. xxiii. 6, 8.
* ↑ Rom. vii. 14.
* ↑ Ps. xxv. 22.
# Natural Theology (Kipling)

First published in The Years Between, 1919.
PRIMITIVE
I ate my fill of a whale that died  And stranded after a month at sea. . . .
There is a pain in my inside.  Why have the Gods afflicted me ?
Ow! I am purged till I am a wraith!  Wow! I am sick till I cannot see!
What is the sense of Religion and Faith ?  Look how the Gods have afflicted me!
 PAGAN
How can the skin of rat or mouse hold  Anything more than a harmless flea ? . . .
The burning plague has taken my household.  Why have my Gods afflicted me ?
All my kith and kin are deceased,  Though they were as good as good could be.
I will out and batter the family priest,  Because my Gods have afflicted me.
 MEDIÆVAL
My privy and well drain into each other  After the custom of Christendie. . . . Fevers and fluxes are wasting my mother.  Why has the Lord afflicted me ? The Saints are helpless for all I offer —  So are the clergy I used to fee. Henceforward I keep my cash in my coffer,  Because the Lord has afflicted me.
 MATERIAL
I run eight hundred hens to the acre.  They die by dozens mysteriously. . . .
I am more than doubtful concerning my Maker.  Why has the Lord afflicted me ? What a return for all my endeavour —  Not to mention the L. S. D.! I am an atheist now and for ever,  Because this God has afflicted me!
 PROGRESSIVE
Money spent on an Army or Fleet  Is homicidal lunacy. . . . My son has been killed in the Mons retreat.  Why is the Lord afflicting me ?
Why are murder, pillage and arson  And rape allowed by the Deity ?
I will write to the Times, deriding our parson  Because my God has afflicted me.
 CHORUS
We had a kettle: we let it leak:  Our not repairing it made it worse. We haven't had any tea for a week. . . .  The bottom is out of the Universe!
 CONCLUSION
This was none of the good Lord's pleasure,  For the Spirit He breathed in Man is free;
But what comes after is measure for measure,  And not a God that afflicteth thee. As was the sowing so the reaping  Is now and evermore shall be. Thou art delivered to thy own keeping.  Only Thyself hath afflicted thee!
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1936, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 87 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Natural Selection (Bunner)

Celia let her eyes wander idly about the room, as she dropped the book on her lap. They rested first on Dorinda's bureau, splendent with chromo cards of variegated gorgeousness; and she sighed. [...] Then they turned to the window, and she looked out, and sighed again, and saw the Fairy Prince.
For the Fairy Prince still comes among us, in spite of what the photographers of fiction say; and every now and then he marries the beggar maid, and takes her home to live with his people, and is mightily sorry for it afterward, although, as his antique prototype most likely did, he makes shift to live happily with her ever after—before the eyes of the world.
Layout 2
NATURAL SELECTION.
A ROMANCE OF CHELSEA VILLAGE AND EAST HAMPTON TOWN.
By H. C. Bunner.
* PART I
* PART II
* PART III
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
# Natural Theology

* Search for titles containing or beginning with: "Natural Theology."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Natural Theology (1919), a poem by Rudyard Kipling
* Natural Theology (1802), work by William Paley
* Natural Theology, a work by Alexander Williamson
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book II/Chapter 31

Chapter XXXI.—Of Hosius, Bishop of Cordova.
Since we have observed that Hosius the Spaniard was present [at the council of Sirmium] against his will, it is necessary to give some brief account of him. A short time before he had been sent into exile by the intrigues of the Arians: but at the earnest solicitation of those convened at Sirmium, the emperor summoned him thither, wishing that by persuasion, or by compulsion he should give his sanction to their proceedings; for if this could be effected, they considered it would give great authority to their sentiments. On this ground, therefore, as I have said, he was most unwillingly obliged to be present: and when he refused to concur with them, stripes and tortures were inflicted on the old man. Wherefore he was constrained by force to acquiesce in and subscribe to their exposition of the faith. Such was the issue of affairs at that time transacted at Sirmium. But the emperor Constantius after these things still continued to reside at that place, awaiting there the result of the war against Magnentius.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book II/Chapter 32

Chapter XXXII.—Overthrow of the Usurper Magnentius.
Magnentius in the meanwhile having made himself master of the imperial city Rome, put to death many members of the senatorial council, as well as many of the populace. But as soon as the commanders under Constantius had collected an army of Romans, and commenced their march against him, he left Rome, and retired into the Gauls. There several battles were fought, sometimes to the advantage of one party, and sometimes to that of the other: but at last Magnentius having been defeated near Mursa—a fortress of Gaul—was there closely besieged. In this place the following remarkable incident is said to have occurred. Magnentius desiring to reassure the courage of his soldiers who were disheartened by their late overthrow, ascended a lofty tribunal for this purpose. They, wishing to give utterance to the usual acclamation with which they greet emperors, contrary to their intention simultaneously all shouted the name not of Magnentius, but of Constantius Augustus. Regarding this as an omen unfavorable to himself, Magnentius immediately withdrew from the fortress, and retreated to the remotest parts of Gaul. Thither the generals of Constantius hastened in pursuit. An engagement having again taken place near Mount Seleucus,
Magnentius was totally routed, and fled alone to Lyons, a city of Gaul, which is distant three days’ journey from the fortress at Mursa. Magnentius, having reached this city, first slew his own mother; then having killed his brother also, whom he had created Cæsar, he at last committed suicide by falling on his own sword. This happened in the sixth consulate of Constantius, and the second of Constantius Gallus, on the fifteenth
day of August. Not long after, the other brother of Magnentius, named Decentius, put an end to his own life by hanging himself. Such was the end of the enterprises of Magnentius. The affairs of the empire were not altogether quieted; for soon after this another usurper arose whose name was Silvanus: but the generals of Constantius speedily put him also out of the way, whilst raising disturbances in Gaul.

## Footnotes

* ↑ So in the Allat. ms., with the variant reading in other mss. Μιλτοσέλευκος .
* ↑ 353 a.d.; but the date is given differently in Idatius’ Fasti.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book II/Chapter 33

Chapter XXXIII.—Of the Jews inhabiting Dio-Cæsarea in Palestine.
About the same time there arose another intestine commotion in the East: for the Jews who inhabited Dio-Cæsarea in Palestine took up arms against the Romans, and began to ravage the adjacent places. But Gallus who was also called Constantius, whom the emperor, after creating Cæsar, had sent into the East, despatched an army against them, and completely vanquished them: after which he ordered that their city Dio-Cæsarea should be razed to the foundations.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book II/Chapter 36

Chapter XXXVI.—Of the Synod at Milan.
Now at that time the bishops met in Italy, very few indeed from the East, most of them being hindered from coming either by the firmities of age or by the distance; but of the West there were more than three hundred.
It was a command of the emperor that they should be assembled at Milan. On meeting, the Eastern prelates opened the Synod by calling upon those convened to pass a unanimous sentence of condemnation against Athanasius; with this object in view, that he might thenceforward be utterly shut out from Alexandria. But Paulinus, bishop of Treves in Gaul, and Dionysius, of whom the former was bishop of Alba,
the metropolis of Italy, and Eusebius of Vercellæ, a city of Liguria in Italy, perceiving that the Eastern bishops, by demanding a ratification of the sentence against Athanasius, were intent on subverting the faith, arose and loudly exclaimed that ‘this proposition indicated a covert plot against the principles of Christian truth. For they insisted that the charges against Athanasius were unfounded, and merely invented by his accusers as a means of corrupting the faith.’ Having made this protest with much vehemence of manner, the congress of bishops was then dissolved.

## Footnotes

* ↑ So also Sozomen, IV. 9; but the number appears exorbitant. Valesius conjectures that the texts of Socrates and Sozomen are corrupted, and that we must read thirty instead of three hundred. The smaller number agrees exactly with the list given in the epistle of this council to Eusebius of Vercellæ; in this list thirty bishops are named as agreeing to the condemnation of Athanasius, Marcellus, and Photinus. Cf. Baronius, Annal. year 355.
* ↑ Sozomen (IV. 9) agrees here also with Socrates; but Athanasius, in Epist. ad Solitar., and after him Baronius and Valesius, make Milan and not Alba, the metropolis of Italy, and Dionysius bishop of Milan, and not of Alba.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book II/Chapter 34

Chapter XXXIV.—Of Gallus Cæsar.
Gallus, having accomplished these things, was unable to bear his success with moderation; but forthwith attempted innovations against the authority of him who had constituted him Cæsar, himself aspiring to the sovereign power. His purpose was, however, soon detected by Constantius: for he had dared to put to death, on his own responsibility, Domitian, at that time Prætorian prefect of the East, and Magnus the quæstor, not having disclosed his designs to the emperor. Constantius, extremely incensed at this conduct, summoned Gallus to his presence, who being in great terror went very reluctantly; and when he arrived in the western parts, and had reached the island of Flanona, Constantius ordered him to be slain. But not long after he created Julian, the brother of Gallus, Cæsar, and sent him against the barbarians in Gaul. It was in the seventh consulate
of the emperor Constantius that Gallus, who was surnamed Constantius, was slain, when he himself was a third time consul: and Julian was created Cæsar on the 6th of November in the following year, when Arbetion
and Lollian were consuls; of him we shall make farther mention in the next book.
When Constantius was thus relieved from the disquietudes which had occupied him, his attention was again directed to ecclesiastical contentions. Going therefore from Sirmium to the imperial city Rome, he again appointed a synod of bishops, summoning some of the eastern prelates to hasten into Italy,
and arranging for those of the west to meet them there. While preparations were making in the east for this purpose, Julius bishop of Rome died, after having presided over the church in that place fifteen years, and was succeeded in the episcopal dignity by Liberius.

## Footnotes

* ↑ 354 a.d.
* ↑ 355 a.d.
* ↑ See III. 1.
* ↑ So rightly in the Allat. ms.; the variant Γαλλίαν is inconsistent with the context.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 42

Letter XLII.
(a.d. 397.)
To Paulinus and Therasia, My Brother and Sister in Christ, Worthy of Respect and Praise, Most Eminent for Piety, Augustin Sends Greeting in the Lord.
Could this have been hoped or expected by us, that now by our brother Severus we should have to claim the answer which your love has not yet written to us, so long and so impatiently desiring your reply? Why have we been doomed through two summers (and these in the parched land of Africa) to bear this thirst? What more can I say? O generous man, who art daily giving away what is your own, be just, and pay what is a debt to us. Perhaps the reason of your long delay is your desire to finish and transmit to me that book against heathen worship, in writing which I had heard that you were engaged, and for which I had expressed a very earnest desire. O that you might by so rich a feast satisfy the hunger which has been sharpened by fasting (so far as your pen was concerned) for more than a year! but if this be not yet prepared, our complaints will not cease unless meanwhile you prevent us from being famished before that is finished. Salute our brethren, especially Romanus and Agilis. From this place all who are with me salute you, and they would be less provoked by your delay in writing if they loved you less than they do.

## Footnotes

* ↑ See Epistle XXXI. p. 258.