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# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XXII/Chapter 28

Chapter 28.—What Plato or Labeo, or Even Varro, Might Have Contributed to the True Faith of the Resurrection, If They Had Adopted One Another’s Opinions into One Scheme.
Some Christians, who have a liking for Plato on account of his magnificent style and the truths which he now and then uttered, say that he even held an opinion similar to our own regarding the resurrection of the dead. Cicero, however, alluding to this in his Republic, asserts that Plato meant it rather as a playful fancy than as a reality; for he introduces a man who had come to life again, and gave a narrative of his experience in corroboration of the doctrines of Plato. Labeo, too, says that two men died on one day, and met at a cross-road, and that, being afterwards ordered to return to their bodies, they agreed to be friends for life, and were so till they died again. But the resurrection which these writers instance resembles that of those persons whom we have ourselves known to rise again, and who came back indeed to this life, but not so as never to die again. Marcus Varro, however, in his work On the Origin of the Roman People, records something more remarkable; I think his own words should be given.  “Certain astrologers,” he says, “have written that men are destined to a new birth, which the Greeks call palingenesy. This will take place after four hundred and forty years have elapsed; and then the same soul and the same body, which were formerly united in the person, shall again be reunited.” This Varro, indeed, or those nameless astrologers,—for he does not give us the names of the men whose statement he cites,—have affirmed what is indeed not altogether true; for once the souls have returned to the bodies they wore, they shall never afterwards leave them. Yet what they say upsets and demolishes much of that idle talk of our adversaries about the impossibility of the resurrection.
For those who have been or are of this opinion, have not thought it possible that bodies which have dissolved into air, or dust, or ashes, or water, or into the bodies of the beasts or even of the men that fed on them, should be restored again to that which they formerly were. And therefore, if Plato and Porphyry, or rather, if their disciples now living, agree with us that holy souls shall return to the body, as Plato says, and that, nevertheless, they shall not return to misery, as Porphyry maintains, —if they accept the consequence of these two propositions which is taught by the Christian faith, that they shall receive bodies in which they may live eternally without suffering any misery,—let them also adopt from Varro the opinion that they shall return to the same bodies as they were formerly in, and thus the whole question of the eternal resurrection of the body shall be resolved out of their own mouths.

## Footnotes

* ↑ In the Republic, x.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 353

Letter CCCLIII.
Basil to Libanius.
I have read your speech, and have immensely admired it. O muses; O learning; O Athens; what do you not give to those who love you! What fruits do not they gather who spend even a short time with you! Oh for your copiously flowing fountain! What men all who drink of it are shewn to be! I seemed to see the man himself in your speech, in the company of his chattering little woman. A living story has been written on the ground by Libanius, who alone has bestowed the gift of life upon his words.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 355

Letter CCCLV.
Libanius to Basil.
Are you living at Athens, Basil? Have you forgotten yourself? The sons of the Cæsareans could not endure to hear these things. My tongue was not accustomed to them. Just as though I were treading some dangerous ground, and were struck at the novelty of the sounds, it said to me its father, “My father, you never taught this! This man is Homer, or Plato, or Aristotle, or Susarion. He knows everything.” So far my tongue. I only wish, Basil, that you could praise me in the same manner!
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 36

Letter XXXVI.
Without address.
It has, I think, been long known to your excellency that the presbyter of this place is a foster brother of my own. What more can I say to induce you in your kindness, to view him with a friendly eye, and give him help in his affairs? If you love me, as I know you do, I am sure that you will endeavour, to the best of your power, to relieve any one whom I look upon as a second self. What then do I ask? That he do not lose his old rating. Really he takes no little trouble in ministering to my necessities, because I, as you know, have nothing of my own, but depend upon the means of my friends and relatives. Look, then, upon my brother’s house as you would on mine, or let me rather say, on your own. In return for your kindness to him God will not cease to help alike yourself, your house, and your family. Be sure that I am specially anxious lest any injury should be done to him by the equalization of rates.

## Footnotes

* ↑ Placed before 370.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 356

Letter CCCLVI.
Basil to Libanius.
I am delighted at receiving what you write, but when you ask me to reply, I am in a difficulty. What could I say in answer to so Attic a tongue, except that I confess, and confess with joy, that I am a pupil of fishermen?
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 357

Letter CCCLVII.
Libanius to Basil.
What has made Basil object to the letter, the proof of philosophy? I have learned to make fun from you, but nevertheless your fun is venerable and, so to say, hoary with age. But, by our very friendship, by our common pastimes, do away, I charge you, with the distress caused by your letter…in nothing differing.

## Footnotes

* ↑ Incomplete in original.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 358

Letter CCCLVIII.
Libanius to Basil.
Oh, for the old days in which we were all in all to one another! Now we are sadly separated! Ye have one another, I have no one like you to replace you. I hear that Alcimus in his old age is venturing on a young man’s exploits, and is hurrying to Rome, after imposing on you the labour of remaining with the lads. You, who are always so kind, will not take this ill. You were not even angry with me for having to write first.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 354

Letter CCCLIV.
Libanius to Basil.
Now I recognise men’s description of me! Basil has praised me, and I am hailed victor over all! Now that I have received your vote, I am entitled to walk with the proud gait of a man who haughtily looks down on all the world. You have composed an oration against drunkenness. I should like to read it. But I am unwilling to try to say anything clever. When I have seen your speech it will teach me the art of expressing myself.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 359

Letter CCCLIX.
Basil to Libanius.
You, who have included all the art of the ancients in your own mind, are so silent, that you do not even let me get any gain in a letter. I, if the art of Dædalus had only been safe, would have made me Icarus’ wings and come to you. But wax cannot be entrusted to the sun, and so, instead of Icarus’ wings, I send you words to prove my affection. It is the nature of words to indicate the love of the heart. So far, words. You do with them what you will, and, possessing all the power you do, are silent. But pray transfer to me the fountains of words that spring from your mouth.

## Footnotes

* ↑ Corrupt in original.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 360

Letter CCCLX.
Of the Holy Trinity, the Incarnation, the invocation of Saints, and their Images.
According to the blameless faith of the Christians which we have obtained from God, I confess and agree that I believe in one God the Father Almighty; God the Father, God the Son, God the Holy Ghost; I adore and worship one God, the Three. I confess to the œconomy of the Son in the flesh, and that the holy Mary, who gave birth to Him according to the flesh, was Mother of God. I acknowledge also the holy apostles, prophets, and martyrs; and I invoke them to supplication to God, that through them, that is, through their mediation, the merciful God may be propitious to me, and that a ransom may be made and given me for my sins. Wherefore also I honour and kiss the features of their images, inasmuch as they have been handed down from the holy apostles, and are not forbidden, but are in all our churches.

## Footnotes

* ↑ This letter is almost undoubtedly spurious, but it has a certain interest, from the fact of its having been quoted at the so-called 7th Council (2d of Nicæa) in 787. Maran (Vit. Bas. xxxix.) is of opinion that it is proved by internal evidence to be the work of some Greek writer at the time of the Iconoclastic controversy. The vocabulary and style are unlike that of Basil.
* ↑ Neuter sc. πρόσωπα, not ὑποστάσεις, as we should expect in Basil.
* ↑ ἔνσαρκον οἰκονομίαν, an expression I do not recall in Basil’s genuine writings.
* ↑ Θεοτόκον, the watchword of the Nestorian controversy, which was after Basil’s time.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon IV

Canon IV.
If any bishop, presbyter, deacon, sub-deacon, lector, cantor, or door-keeper has had intercourse with a woman dedicated to God, let him be deposed, as one who has corrupted a spouse of Christ, but if a layman let him be cut off.
Notes.
Ancient Epitome of Canon IV.
A cleric coupled to a spouse of God shall be deposed. In the case of a layman he shall be cut off.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars II., Causa XXVII., Q. I., c. vj.
A layman ravishing a nun, by secular law was punished by death. Balsamon gives the reference thus: V Cap. primi tit. iiij. lib. Basilic. or cxxiij. Novel.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon IX

Canon IX.
Let no cleric be permitted to keep a “public house.” For if it be not permitted to enter a tavern, much more is it forbidden to serve others in it and to carry on a trade which is unlawful for him. But if he shall have done any such thing, either let him desist or be deposed.
Notes.
Ancient Epitome of Canon IX.
If clerics are forbidden to enter public houses, much more are they forbidden to keep them. Let them either give them up or be deposed.
Compare with this canon liv. of the Apostolic Canons; xxiv. of Laodicea; and xliij. of the Synod of Carthage.

## Footnotes

* ↑ It is curious that Balsamon quotes this canon at xl., i.e., the Latin numbering and not the Greek which he himself uses in his scholia.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon L

Canon L.
No one at all, whether cleric or layman, is from this time forward to play at dice. And if any one hereafter shall be found doing so, if he be a cleric he is to be deposed, if a layman let him be cut off.
Notes.
Ancient Epitome of Canon L.
A layman should not play at dice.
This renews canons xlii. and xliij. of the Apostolic canons.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon CII

Canon CII.
It behoves those who have received from God the power to loose and bind, to consider the quality of the sin and the readiness of the sinner for conversion, and to apply medicine suitable for the disease, lest if he is injudicious in each of these respects he should fail in regard to the healing of the sick man. For the disease of sin is not simple, but various and multiform, and it germinates many mischievous offshoots, from which much evil is diffused, and it proceeds further until it is checked by the power of the physician. Wherefore he who professes the science of spiritual medicine ought first of all to consider the disposition of him who has sinned, and to see whether he tends to health or (on the contrary) provokes to himself disease by his own behaviour, and to look how he can care for his manner of life during the interval. And if he does not resist the physician, and if the ulcer of the soul is increased by the application of the imposed medicaments, then let him mete out mercy to him according as he is worthy of it. For the whole account is between God and him to whom the pastoral rule has been delivered, to lead back the wandering sheep and to cure that which is wounded by the serpent; and that he may neither cast them down into the precipices of despair, nor loosen the bridle towards dissolution or contempt of life; but in some way or other, either by means of sternness and astringency, or by greater softness and mild medicines, to resist this sickness and exert himself for the healing of the ulcer, now examining the fruits of his repentance and wisely managing the man who is called to higher illumination. For we ought to know two things, to wit, the things which belong to strictness and those which belong to custom, and to follow the traditional form in the case of those who are not fitted for the highest things, as holy Basil teaches us.
Ancient Epitome of Canon CII.
The character of a sin must be considered from all points and conversion expected. And so let mercy be meted out.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LI

Canon LI.
This holy and ecumenical synod altogether forbids those who are called “players,” and their “spectacles,” as well as the exhibition of hunts, and the theatrical dances. If any one despises the present canon, and gives himself to any of the things which are forbidden, if he be a cleric he shall be deposed, but if a layman let him be cut off.
Notes.
Ancient Epitome of Canon LI.
Whose shall play as an actor or shall attend theatrical representations or hunts shall be cut off. Should he be a cleric he shall be deposed.
Balsamon.
Some one will enquire why canon xxiiij. decrees that those in holy orders and monks, who are constantly attending horse-races, and scenic plays, are to cease or be deposed: but the present canon says without discrimination, that those who give themselves over to such things if clergymen are to be deposed, and if laymen to be cut off. The solution is this. It is one thing and more easily to be endured, that a man should be present at a horse-race, or be convicted of going to see a play; and another thing, and one that cannot be pardoned, that he should give himself over to such things, and to exercise this continually as his business. Wherefore those who have once sinned deliberately, are admonished to cease. If they are not willing to obey, they are to be deposed. But those who are constantly engaged in this wickedness, if they are clerics, they must be deposed from their clerical place, if laymen they must be cut off.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon CI

Canon CI.
The great and divine Apostle Paul with loud voice calls man created in the image of God, the body and temple of Christ. Excelling, therefore, every sensible creature, he who by the saving Passion has attained to the celestial dignity, eating and drinking Christ, is fitted in all respects for eternal life, sanctifying his soul and body by the participation of divine grace. Wherefore, if any one wishes to be a participator of the immaculate Body in the time of the Synaxis, and to offer himself for the communion, let him draw near, arranging his hands in the form of a cross, and so let him receive the communion of grace. But such as, instead of their hands, make vessels of gold or other materials for the reception of the divine gift, and by these receive the immaculate communion, we by no means allow to come, as preferring inanimate and inferior matter to the image of God. But if any one shall be found imparting the immaculate Communion to those who bring vessels of this kind, let him be cut off as well as the one who brings them.
Notes.
Ancient Epitome of Canon CI.
Whoever comes to receive the Eucharist holds his hands in the form of a cross, and takes it with his mouth; whoever shall prepare a receptacle of gold or of any other material instead of his hand, shall be cut off.
Balsamon.
At first, perchance, this was invented from pious feelings, because the hand which came in contact with base and unworthy things was not worthy to receive the Lord’s body, but, as time went on, piety was turned to the injury of the soul, so that those who did this when they came to receive with an arrogant and insolent bearing, were preferred to the poor.
St. Cyril of Jerusalem.
(Cateches. Mystagog. v.)
When thou goest to receive communion go not with thy wrists extended, nor with thy fingers separated, but placing thy left hand as a throne for thy right, which is to receive so great a King, and in the hollow of the palm receive the body of Christ, saying, Amen.
Vide also St. John Damascene, De Fide Orthodoxa, lib. iv., cap. xiv. On the whole matter cf. Card. Bona, De Rebus Lit., lib. ii., cap. xvij., n. 3.

## Footnotes

* ↑ Oxford Translation, p. 279.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VII/Chapter 23

Chapter XXIII.
An example drawn from the case of Judas.
Would you like to know how dangerously and harmfully that incitement, unless it has been carefully eradicated, will shoot up for the destruction of its owner, and put forth all sorts of branches of different sins? Look at Judas, reckoned among the number of the apostles, and see how because he would not bruise the deadly head of this serpent it destroyed him with its poison, and how when he was caught in the snares of concupiscence, it drove him into sin and a headlong downfall, so that he was persuaded to sell the Redeemer of the world and the author of man’s salvation for thirty pieces of silver. And he could never have been impelled to this heinous sin of the betrayal if he had not been contaminated by the sin of covetousness: nor would he have made himself wickedly guilty of betraying the Lord, unless he had first accustomed himself to rob the bag intrusted to him.

## Footnotes

* ↑ Negationis (Petschenig). Another reading is necationis.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VII/Chapter 15

Chapter XV.
Of the difference between one who renounces the world badly and one who does not renounce it at all.
Of those then who say that they have renounced this world, and afterwards being overcome by want of faith are afraid of losing their worldly goods, a charge is given mystically in Deuteronomy. “If any man is afraid and of a fearful heart let him not go forth to war: let him go back and return home, lest he make the hearts of his brethren to fear as he himself is timid and frightened.” What can one want plainer than this testimony? Does not Scripture clearly prefer that they should not take on them even the earliest stages of this profession and its name, rather than by their persuasion and bad example turn others back from the perfection of the gospel, and weaken them by their faithless terror. And so they are bidden to withdraw from the battle and return to their homes, because a man cannot fight the Lord’s battle with a double heart. For “a double-minded man is unstable in all his ways.” And thinking, according to that
Parable in the Gospel, that he who goes forth with ten thousand men against a king who comes with twenty thousand, cannot possibly fight, they should, while he is yet a great way off, ask for peace; that is, it is better for them not even to take the first step towards renunciation, rather than afterwards following it up coldly, to involve themselves in still greater dangers. For “it is better not to vow, than to vow and not pay.” But finely is the one described as coming with ten thousand and the other with twenty. For the number of sins which attack us is far larger than that of the virtues which fight for us. But “no man can serve God and Mammon.” And “no man putting his hand to the plough and looking back is fit for the kingdom of God.”

## Footnotes

* ↑ Deut. xx. 8.
* ↑ S. James i. 8.
* ↑ S. Luke xiv. 31, 32.
* ↑ Eccl. v. 4 (LXX.).
* ↑ S. Matt. vi. 24.
* ↑ S. Luke ix. 62.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VII/Chapter 16

Chapter XVI.
Of the authority under which those shelter themselves who object to stripping themselves of their goods.
These then try to make out a case for their original avarice, by some authority from Holy Scripture, which they interpret with base ingenuity, in their desire to wrest and pervert to their own purposes a saying of the Apostle or rather of the Lord Himself: and, not adapting their own life or understanding to the meaning of the Scripture, but making the meaning of Scripture bend to the desires of their own lust, they try to make it to correspond to their own views, and say that it is written, “It is more blessed to give than to receive.” And by an entirely wrong interpretation of this they think that they can weaken the force of that saying of the Lord in which he says: “If thou wilt be perfect, go sell all that thou hast and give to the poor, and thou shalt have treasure in heaven; and come, follow me.” And they think that under colour of this they need not deprive themselves of their riches: declaring indeed that they are more blessed if, supported by that which originally belonged to them, they give to others also out of their superabundance. And while they are shy of embracing with the Apostle that glorious state of abnegation for Christ’s sake, they will not be content either with manual labour or the sparing diet of the monastery. And the only thing is that these must either know that they are deceiving themselves, and have not really renounced the world while they are clinging to their former riches; or, if they really and truly want to make trial of the monastic life, they must give up and forsake all these things and keep back nothing of that which they have renounced, and, with the Apostle, glory “in hunger and thirst, in cold and nakedness.”

## Footnotes

* ↑ Acts xx. 35.
* ↑ S. Matt. xix. 21.
* ↑ 2 Cor. ii. 27.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VII/Chapter 18

Chapter XVIII.
That if we want to imitate the apostles we ought not to live according to our own prescriptions, but to follow their example.
Wherefore if we want to obey the gospel precept, and to show ourselves the followers of the Apostle and the whole primitive church, or of the fathers who in our own days succeeded to their virtues and perfection, we should not acquiesce in our own prescriptions, promising ourselves perfection from this wretched and lukewarm condition of ours: but following their footsteps, we should by no means aim at looking after our own interests, but should seek out the discipline and system of a monastery, that we may in very truth renounce this world; preserving nothing of those things which we have despised through the temptation of want of faith; and should look for our daily food, not from any store of money of our own, but from our own labours.