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# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XIII/Chapter 22

Chapter XXII.—He Explains the Divine Image (Ver. 26) of the Renewal of the Mind.
32. For behold, O Lord our God, our Creator, when our affections have been restrained from the love of the world, by which we died by living ill, and began to be a “living soul” by living well; and Thy word which Thou spakest by Thy apostle is made good in us, “Be not conformed to this world;” next also follows that which Thou presently subjoinedst, saying, “But be ye transformed by the renewing of your mind,”—not now after your kind, as if following your neighbour who went before you, nor as if living after the example of a better man (for Thou hast not said, “Let man be made after his kind,” but, “Let us make man in our image, after our likeness”), that we may prove what Thy will is. For to this purpose said that dispenser of Thine,—begetting children by the gospel,—that he might not always have them “babes,” whom he would feed on milk, and cherish as a nurse; “be ye transformed,” saith He, “by the renewing of your mind, that he may prove what is that good, and acceptable, and perfect will of God.” Therefore Thou sayest not, “Let man be made,” but, “Let us make man.” Nor sayest Thou, “after his kind,” but, after “our image” and “likeness.” Because, being renewed in his mind, and beholding and apprehending Thy truth, man needeth not man as his director that he may imitate his kind; but by Thy direction proveth what is that good, and acceptable, and perfect will of Thine. And Thou teachest him, now made capable, to perceive the Trinity of the Unity, and the Unity of the Trinity. And therefore this being said in the plural, “Let us make man,” it is yet subjoined in the singular, “and God made man;” and this being said in the plural, “after our likeness,” is subjoined in the singular, “after the image of God.” Thus is man renewed in the knowledge of God, after the image of Him that created him; and being made spiritual, he judgeth all things,—all things that are to be judged,—“yet he himself is judged of no man.”

## Footnotes

* ↑ As Origen has it: “The good man is he who truly exists.” See p. 190, note 6, above; and compare the use made of the idea in Archbishop Thomson’s Bampton Lectures, lect. i.
* ↑ Rom. xii. 2.
* ↑ Gen. i. 26.
* ↑ 1 Cor. iv. 15.
* ↑ 1 Thess. ii. 7.
* ↑ Rom. xii. 2.
* ↑ Jer. xxxi. 34.
* ↑ Gen. i. 27.
* ↑ Col. iii. 10.
* ↑ 1 Cor. ii. 15.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XIII/Chapter 25

Chapter XXV.—He Explains the Fruits of the Earth (Ver. 29) of Works of Mercy.
38. I would also say, O Lord my God, what the following Scripture reminds me of; yea, I will say it without fear. For I will speak the truth, Thou inspiring me as to what Thou willest that I should say out of these words. For by none other than Thy inspiration do I believe that I can speak the truth, since Thou art the Truth, but every man a liar. And therefore he that “speaketh a lie, he speaketh of his own;” therefore that I may speak the truth, I will speak of Thine. Behold, Thou hast given unto us for food “every herb bearing seed,” which is upon the face of all the earth, “and every tree in the which is the fruit of a tree yielding seed.” Nor to us only, but to all the fowls of the air, and to the beasts of the earth, and to all creeping things; but unto the fishes, and great whales, Thou hast not given these things. Now we were saying, that by these fruits of the earth works of mercy were signified and figured in an allegory, the which are provided for the necessities of this life out of the fruitful earth. Such an earth was the godly Onesiphorus, unto whose house Thou didst give mercy, because he frequently refreshed Thy Paul, and was not ashamed of his chain. This did also the brethren, and such fruit did they bear, who out of Macedonia supplied what was wanting unto him. But how doth he grieve for certain trees, which did not afford him the fruit due unto him, when he saith, “At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.” For these fruits are due to those who minister spiritual doctrine, through their understanding of the divine mysteries; and they are due to them as men. They are due to them, too, as to the living soul, supplying itself as an example in all continency; and due unto them likewise as flying creatures, for their blessings which are multiplied upon the earth, since their sound went out into all lands.

## Footnotes

* ↑ Rom. iii. 4, and Ps. cxvi. 11.
* ↑ John viii. 44.
* ↑ Gen. i. 29.
* ↑ Ibid. ver. 30.
* ↑ 2 Tim. i. 16.
* ↑ 2 Cor. xi. 9.
* ↑ 2 Tim. iv. 16.
* ↑ “Rationalem. An old epithet to most of the holy things. So, reasonable service, Rom. xii. 1, λογικὸν γάλα; 1 Pet. ii. 2, sincere milk. Clem. Alex. calls Baptism so, Pedag. i. 6. And in Constitut. Apost. vi. 23, the Eucharist is styled, a reasonable Sacrifice. The word was used to distinguish Christian mysteries from Jewish. Rationale est spirituale.”—W. W.
* ↑ Ps. xix. 4.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XIII/Chapter 28

Chapter XXVIII.—He Proceeds to the Last Verse, “All Things are Very Good,”—That Is, the Work Being Altogether Good.
43. And Thou, O God, sawest everything that Thou hadst made, and behold it was very good. So we also see the same, and behold all are very good. In each particular kind of Thy works, when Thou hadst said, “Let them be made,” and they were made, Thou sawest that it was good. Seven times have I counted it written that Thou sawest that that which Thou madest was “good;” and this is the eighth, that Thou sawest all things that Thou hadst made, and behold they are not only good, but also “very good,” as being now taken together. For individually they were only good, but all taken together they were both good and very good. All beautiful bodies also express this; for a body which consists of members, all of which are beautiful, is by far more beautiful than the several members individually are by whose well-ordered union the whole is completed, though these members also be severally beautiful.

## Footnotes

* ↑ Gen. i. 31.
* ↑ In his De Gen. con. Manich. i. 21, he enlarges to the same effect on Gen. i. 31.
# Munsey's Magazine/A Ballade of Old Presents

From the "Light Verse" section of Munsey's Magazine, 1909
A BALLADE OF OLD PRESENTS
THE mouchoir-case, lace-trimmed, beflecked
With pink rosettes or azure bows;
The shaving-pad, its cover decked
With mottoes, thoughtful or jocose;
The slippers, on whose velvet toes
Forget-me-nots and heartsease rear
Suggestive heads—where, where are those?
Where are the gifts of yesteryear?
The smoking-jacket, "chic, select,"
The cushion labeled " sweet repose"
(How oft has its protuberance checked
An idle youth's desire to doze!)
Silk, scented "hangers," rows on rows;
Shoe-bags and travelers' toilet-gear,
And "daily thoughts" in rime and prose— Where are the gifts of yesteryear?
The quilted muffler, to protect
A manly chest against the snows;
Suspenders—painted!—for the Elect,
And collar-bags for lesser beaus— Are these but dust the sad wind blows
To cosmic voids beyond our sphere?
Oh, ye who wrought them, which maid knows
Where are the gifts of yesteryear?
ENVOY Princess, or nymph less grandiose,
Prithee refrain, though men be dear,
From Yuletide toil till they disclose
Where are the gifts of yesteryear!
Anne O'Hagan
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 1933, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 90 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.
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# Munsey's Magazine/Angelica

* information about this edition.
* sister projects: Wikidata item.
As serialized in Munsey's Magazine, May–Oct 1921. You can find a review (and synopsis combined) on the Talk page.
THE ROMANCE OF A GIRL WHO WANTED TO GET SOMETHING OUT OF LIFE
By Elisabeth Sanxay Holding
ILLUSTRATED BY LEE CONREY
* PART 1 May 1921
* PART 2 June 1921
* PART 3 July 1921
* PART 4 Aug 1921
* PART 5 Sept 1921
* PART 6 Oct 1921
Copyright, 1921, by Elisabeth Sanxay Holding
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 1955, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 68 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.
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# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 126

Letter CXLVI.
(a.d. 413.)
To Pelagius, My Lord Greatly Beloved, and Brother Greatly Longed For, Augustin Sends Greeting in the Lord.
I thank you very much for your consideration in making me glad by a letter from you, and informing me of your welfare. May the Lord recompense you with those blessings by the possession of which you may be good for ever, and may live eternally with Him who is eternal, my lord greatly beloved, and brother greatly longed for. Although I do not acknowledge that anything in me deserves the eulogies which the letter of your Benevolence contains concerning me, nevertheless I cannot but be grateful for the goodwill therein manifested towards one so insignificant, while suggesting at the same time that you should rather pray for me that I may be made by the Lord such as you suppose me already to be.
(In another hand) May you enjoy safety and the Lord’s favour, and be mindful of us!

## Footnotes

* ↑ Pelagius made use of this letter at the Council of Diospolis, in A.D. 415, which compelled Augustin to vindicate himself in reference to it in his narrative of the proceedings of Pelagius. See Anti-Pelagian Writings, vol. i. p. 413.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 132

Letter CLXIII.
(a.d. 414.)
To Bishop Augustin, Bishop Evodius Sends Greeting.
Some time ago I sent two questions to your Holiness; the first, which was sent, I think, by Jobinus, a servant in the nunnery, related to God and reason, and the second was in regard to the opinion that the body of the Saviour is capable of seeing the substance of the Deity. I now propound a third question: Does the rational soul which our Saviour assumed along with His body fall under any one of the theories commonly advanced in discussions on the origin of souls (if any theory indeed can be with certainty established on the subject),—or does His soul, though rational, belong not to any of the species under which the souls of living creatures are classified, but to another?
I ask also a fourth question: Who are those spirits in reference to whom the Apostle Peter testifies concerning the Lord in these words: “Being put to death in the flesh, but quickened in the spirit, in which also He went and preached to the spirits in prison?” giving us to understand that they were in hell, and that Christ descending into hell, preached the gospel to them all, and by grace delivered them all from darkness and punishment, so that from the time of the resurrection of the Lord judgment is expected, hell having then been completely emptied.
What your Holiness believes in this matter I earnestly desire to know.

## Footnotes

* ↑ Qui servit ancillis Dei.
# Nicene and Post-Nicene Fathers: Series I/Volume XIV/On the Epistle to the Hebrews/Title Page

the homilies of St. john Chrysostom
archbishop of constantinople,
on the
epistle to the hebrews
The Oxford Translation Revised, with Introduction and Notes, by
rev. frederic gardiner, d.d.
late professor in the berkeley divinity school, middletown, conn.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 15

Chapter 15.—Of the Fall of the Kingdom of Argos, When Picus the Son of Saturn First Received His Father’s Kingdom of Laurentum.
During those times the kingdom of Argos came to an end; being transferred to Mycene, from which Agamemnon came, and the kingdom of Laurentum arose, of which Picus son of Saturn was the first king, when the woman Deborah judged the Hebrews; but it was the Spirit of God who used her as His agent, for she was also a prophetess, although her prophecy is so obscure that we could not demonstrate, without a long discussion, that it was uttered concerning Christ. Now the Laurentes already reigned in Italy, from whom the origin of the Roman people is quite evidently derived after the Greeks; yet the kingdom of Assyria still lasted, in which Lampares was the twenty-third king when Picus first began to reign at Laurentum. The worshippers of such gods may see what they are to think of Saturn the father of Picus, who deny that he was a man; of whom some also have written that he himself reigned in Italy before Picus his son; and Virgil in his well-known book says,
“That race indocile, and through mountains high
Dispersed, he settled, and endowed with laws,
And named their country Latium, because
Latent within their coasts he dwelt secure.
Tradition says the golden ages pure
Began when he was king.”
But they regard these as poetic fancies, and assert that the father of Picus was Sterces rather, and relate that, being a most skillful husbandman, he discovered that the fields could be fertilized by the dung of animals, which is called stercus from his name. Some say he was called Stercutius. But for whatever reason they chose to call him Saturn, it is yet certain they made this Sterces or Stercutius a god for his merit in agriculture; and they likewise received into the number of these gods Picus his son, whom they affirm to have been a famous augur and warrior. Picus begot Faunus, the second king of Laurentum; and he too is, or was, a god with them. These divine honors they gave to dead men before the Trojan war.

## Footnotes

* ↑ Æneid, viii. 321.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 16

Chapter 16.—Of Diomede, Who After the Destruction of Troy Was Placed Among the Gods, While His Companions are Said to Have Been Changed into Birds.
Troy was overthrown, and its destruction was everywhere sung and made well known even to boys; for it was signally published and spread abroad, both by its own greatness and by writers of excellent style. And this was done in the reign of Latinus the son of Faunus, from whom the kingdom began to be called Latium instead of Laurentum. The victorious Greeks, on leaving Troy destroyed and returning to their own countries, were torn and crushed by divers and horrible calamities. Yet even from among them they increased the number of their gods for they made Diomede a god. They allege that his return home was prevented by a divinely imposed punishment, and they prove, not by fabulous and poetic falsehood, but by historic attestation, that his companions were turned into birds. Yet they think that, even although he was made a god, he could neither restore them to the human form by his own power, nor yet obtain it from Jupiter his king, as a favor granted to a new inhabitant of heaven. They also say that his temple is in the island of Diomedæa, not far from Mount Garganus in Apulia, and that these birds fly round about this temple, and worship in it with such wonderful obedience, that they fill their beaks with water and sprinkle it; and if Greeks, or those born of the Greek race, come there, they are not only still, but fly to meet them; but if they are foreigners, they fly up at their heads, and wound them with such severe strokes as even to kill them. For they are said to be well enough armed for these combats with their hard and large beaks.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 11

Chapter 11.—When Moses Led the People Out of Egypt; And Who Were Kings When His Successor Joshua the Son of Nun Died.
Moses led the people out of Egypt in the last time of Cecrops king of Athens, when Ascatades reigned in Assyria, Marathus in Sicyon, Triopas in Argos; and having led forth the people, he gave them at Mount Sinai the law he received from God, which is called the Old Testament, because it has earthly promises, and because, through Jesus Christ, there was to be a New Testament, in which the kingdom of heaven should be promised. For the same order behoved to be observed in this as is observed in each man who prospers in God, according to the saying of the apostle, “That is not first which is spiritual, but that which is natural,” since, as he says, and that truly, “The first man of the earth, is earthly; the second man, from heaven, is heavenly.” Now Moses ruled the people for forty years in the wilderness, and died a hundred and twenty years old, after he had prophesied of Christ by the types of carnal observances in the tabernacle, priesthood, and sacrifices, and many other mystic ordinances. Joshua the son of Nun succeeded Moses, and settled in the land of promise the people he had brought in, having by divine authority conquered the people by whom it was formerly possessed. He also died, after ruling the people twenty-seven years after the death of Moses, when Amyntas reigned in Assyria as the eighteenth king, Coracos as the sixteenth in Sicyon, Danaos as the tenth in Argos, Ericthonius as the fourth in Athens.

## Footnotes

* ↑ 1 Cor. xv. 46, 47.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 14

Chapter 14.—Of the Theological Poets.
During the same period of time arose the poets, who were also called theologues, because they made hymns about the gods; yet about such gods as, although great men, were yet but men, or the elements of this world which the true God made, or creatures who were ordained as principalities and powers according to the will of the Creator and their own merit. And if, among much that was vain and false, they sang anything of the one true God, yet, by worshipping Him along with others who are not gods, and showing them the service that is due to Him alone, they did not serve Him at all rightly; and even such poets as Orpheus, Musæus, and Linus, were unable to abstain from dishonoring their gods by fables. But yet these theologues worshipped the gods, and were not worshipped as gods, although the city of the ungodly is wont, I know not how, to set Orpheus over the sacred, or rather sacrilegious, rites of hell. The wife of king Athamas, who was called Ino, and her son Melicertes, perished by throwing themselves into the sea, and were, according to popular belief, reckoned among the gods, like other men of the same times, [among whom were] Castor and Pollux. The Greeks, indeed, called her who was the mother of Melicertes, Leucothea, the Latins, Matuta; but both thought her a goddess.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 17

Chapter 17.—What Varro Says of the Incredible Transformations of Men.
In support of this story, Varro relates others no less incredible about that most famous sorceress Circe, who changed the companions of Ulysses into beasts, and about the Arcadians, who, by lot, swam across a certain pool, and were turned into wolves there, and lived in the deserts of that region with wild beasts like themselves. But if they never fed on human flesh for nine years, they were restored to the human form on swimming back again through the same pool. Finally, he expressly names one Demænetus, who, on tasting a boy offered up in sacrifice by the Arcadians to their god Lycæus according to their custom, was changed into a wolf, and, being restored to his proper form in the tenth year, trained himself as a pugilist, and was victorious at the Olympic games. And the same historian thinks that the epithet Lycæus was applied in Arcadia to Pan and Jupiter for no other reason than this metamorphosis of men into wolves, because it was thought it could not be wrought except by a divine power. For a wolf is called in Greek λυκὸς, from which the name Lycæus appears to be formed. He says also that the Roman Luperci were as it were sprung of the seed of these mysteries.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 19

Chapter 19.—That Æneas Came into Italy When Abdon the Judge Ruled Over the Hebrews.
After the capture and destruction of Troy, Æneas, with twenty ships laden with the Trojan relics, came into Italy, when Latinus reigned there, Menestheus in Athens, Polyphidos in Sicyon, and Tautanos in Assyria, and Abdon was judge of the Hebrews. On the death of Latinus, Æneas reigned three years, the same kings continuing in the above-named places, except that Pelasgus was now king in Sicyon, and Samson was judge of the Hebrews, who is thought to be Hercules, because of his wonderful strength. Now the Latins made Æneas one of their gods, because at his death he was nowhere to be found. The Sabines also placed among the gods their first king, Sancus, [Sangus], or Sanctus, as some call him. At that time Codrus king of Athens exposed himself incognito to be slain by the Peloponnesian foes of that city, and so was slain. In this way, they say, he delivered his country. For the Peloponnesians had received a response from the oracle, that they should overcome the Athenians only on condition that they did not slay their king. Therefore he deceived them by appearing in a poor man’s dress, and provoking them, by quarrelling, to murder him. Whence Virgil says, “Or the quarrels of Codrus.” And the Athenians worshipped this man as a god with sacrificial honors. The fourth king of the Latins was Silvius the son of Æneas, not by Creüsa, of whom Ascanius the third king was born, but by Lavinia the daughter of Latinus, and he is said to have been his posthumous child. Oneus was the twenty-ninth king of Assyria, Melanthus the sixteenth of the Athenians, and Eli the priest was judge of the Hebrews; and the kingdom of Sicyon then came to an end, after lasting, it is said, for nine hundred and fifty-nine years.

## Footnotes

* ↑ Virgil, Eclogue, v. 11.
# National Labor Relations Board v. Mattison Machine Works

* related portals: Supreme Court of the United States.
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United States Supreme Court
365 U.S. 123
National Labor Relations Board v. Mattison Machine Works
Argued: Jan. 9, 1961. --- Decided: Jan 23, 1961
Mr. Norton J. Come, Washington, D.C., for petitioner.
Mr. J. Warren McCaffrey, Chicago, Ill., for respondent.
PER CURIAM.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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