OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XIV/Chapter 17

Chapter XVII.
To whom the method of perfection should be laid open.
Take care too, when your riper age leads you to teach, lest you be led astray by the love of vainglory, and teach at random to the most impure persons these things which you have learnt not so much by reading as by the effects of experience, and so incur what Solomon, that wisest of men, denounced: “Attach not a wicked man to the pastures of the just, and be not led astray by the fulness of the belly,” for “delicacies are not good for a fool, nor is there room for wisdom where sense is wanting: for folly is the more led on, because a stubborn servant is not improved by words, for even though he understands, he will not obey.” And “Do not say anything in the ears of an imprudent man, lest haply he mock at thy wise speeches.” And “give not that which is holy to dogs, neither cast ye your pearls before swine, lest haply they trample them under foot and turn again and rend you.” It is right then to hide the mysteries of spiritual meanings from men of this sort, that you may effectually sing: “Thy words have I hid within my heart: that I should not sin against Thee.” But you will perhaps say: And to whom are the mysteries of Holy Scripture to be dispensed? Solomon, the wisest of men, shall teach you: “Give, says he, strong drink to those who are in sorrow, and give wine to drink, to those who are in pain, that they may forget their poverty, and remember their pain no more,” i.e., to those who in consequence of the punishment of their past actions are oppressed with grief and sorrow, supply richly the joys of spiritual knowledge like “wine that maketh glad the heart of man,” and restore them with the strong drink of the word of salvation, lest haply they be plunged in continual sorrow and a despair that brings death, and so those who are of this sort be “swallowed up in overmuch sorrow.” But of those who remain in coldness and carelessness, and are smitten by no sorrow of heart we read as follows: “For one who is kindly and without sorrow, shall be in want.” With all possible care therefore avoid being puffed up with the love of vainglory, and so failing to become a partaker with him whom the prophet praises, “who hath not given his money upon usury.” For every one who, from love of the praise of men dispenses the words of God, of which it is said “the words of the Lord are pure words, as silver tried by the fire, purged from the earth, refined seven times,” puts out his money upon usury, and will deserve for this not merely no reward, but rather punishment. For this reason he chose to use up his Lord’s money that he might be the garner from a temporal profit, and not that the Lord, as it is written, might “when He comes, receive His own with usury.”

## Footnotes

* ↑ Prov. xxiv. 15; xix. 10; xviii. 2; xxix. 19; xxiii. 9 (LXX.).
* ↑ S. Matt. vii. 6.
* ↑ Ps. cxviii. (cxix.) 11.
* ↑ Prov. xxxi. 6, 7.
* ↑ Ps. ciii. (civ.) 15.
* ↑ 2 Cor. ii. 7.
* ↑ Prov. xiv. 23.
* ↑ Ps. xiv. (xv.) 5.
* ↑ Ps. xi. (xii.) 7.
* ↑ S. Matt. xxv. 27.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XIV/Chapter 18

Chapter XVIII.
Of the reasons for which spiritual learning is unfruitful.
But it is certain that for two reasons the teaching of spiritual things is ineffectual. For either the teacher is commending what he has no experience of, and is trying with empty-sounding words to instruct his hearer, or else the hearer is a bad man and full of faults and cannot receive in his hard heart the holy and saving doctrine of the spiritual man; and of these it is said by the prophet: “For the heart of this people is blinded, and their ears are dull of hearing and their eyes have they closed: lest at any time they should see with their eyes and hear with their ears, and understand with their heart and be converted and I should heal them.”

## Footnotes

* ↑ Is. vi. 10.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XIV/Chapter 19

Chapter XIX.
How often even those who are not worthy can receive the grace of the saving word.
But sometimes in the lavish generosity of God in His Providence, “Who willeth all men to be saved and to come to the knowledge of the truth,” it is granted that one who has not shown himself by an irreproachable life to be worthy of the preaching of the gospel attains the grace of spiritual teaching for the good of many. But by what means the gifts of healing are granted by the Lord for the expulsion of devils it follows that we must in a similar discussion explain, which as we are going to rise for supper we will keep for the evening, because that is always more effectually grasped by the heart which is taken in by degrees and without excessive bodily efforts.

## Footnotes

* ↑ 1 Tim. ii. 4.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Holy Spirit/Book II/Chapter 2

Chapter II.
The Father, the Son, and the Holy Spirit are One in counsel.
20. For the Spirit Himself is Power, as you read: “The Spirit of Counsel and of Power (or might).” And as the Son is the Angel of great counsel, so, too, is the Holy Spirit the Spirit of Counsel, that you may know that the Counsel of the Father, the Son, and the Holy Spirit is One. Counsel, not concerning any doubtful matters, but concerning those foreknown and determined.
21. But that the Spirit is the Arbiter of the Divine Counsel, you may know even from this. For when above we showed that the Holy Spirit was the Lord of baptism, and read that baptism is the counsel of God, as you read, “But the Pharisees despised the counsel of God, not being baptized of Him,” it is quite clear that as there can be no baptism without the Spirit, so, too, the counsel of God is not without the Spirit.
22. And that we may know more completely that the Spirit is Power, we ought to know that He was promised when the Lord said: “I will pour out of My Spirit upon all flesh.” He, then, Who was promised to us is Himself Power, as in the Gospel the same Son of God declared when He said: “And I will send the promise of the Father upon you, but do you remain in the city until ye be endued with power from on high.”
23. And the Evangelist so far shows that the Spirit is Power, that St. Luke relates that He came down with great power, when he says: “And suddenly there was a sound from heaven, as though the Spirit were borne with great power.”
24. But, again, that you may not suppose that this is to be referred to bodily things and perceptible to the senses, learn that the Spirit so descended as Christ is to descend, as you find: “They shall see the Son of Man coming in the clouds with great power and majesty.”
25. For how should not the power and might be one, when the work is one, the judgment one, the temple one, the life-giving one, the sanctification one, and the kingdom also of the Father, Son, and Holy Spirit one?

## Footnotes

* ↑ Isa. xi. 2.
* ↑ Book I. vi.
* ↑ S. Luke vii. 30.
* ↑ Joel ii. 28.
* ↑ S. Luke xxiv. 49.
* ↑ Acts ii. 2.
* ↑ S. Matt. xxiv. 30.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Holy Spirit/Book II/Chapter 4

Chapter IV.
The Holy Spirit gives life, not in a different way from the Father and the Son, nor by a different working.
29. And what wonder is it the Spirit works Life, Who quickens as does the Father and as does the Son? And who can deny that quickening is the work of the Eternal Majesty? For it is written: “Quicken Thy servant.” He, then, is quickened who is a servant, that is, man, who before had not life, but received the privilege of having it.
30. Let us then see whether the Spirit is quickened, or Himself quickens. Now it is written: “The letter killeth, but the Spirit giveth life.” So, then, the Spirit quickens.
31. But that you may understand that the quickening of the Father, Son, and Holy Spirit is no separate work, read how there is a oneness of quickening also, since God Himself quickens through the Spirit, for Paul said: “He Who raised up Christ from the dead shall also quicken your mortal bodies because of His Spirit Who dwelleth in you.”

## Footnotes

* ↑ Ps. cxix. [cxviii.] 17.
* ↑ Rom. viii. 11.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Holy Spirit/Book II/Chapter 3

Chapter III.
As to know the Father and the Son is life, so is it life to know the Holy Spirit; and therefore in the Godhead He is not to be separated from the Father.
26. Let them say, then, wherein they think that there is an unlikeness in the divine operation. Since as to know the Father and the Son is life, as the Lord Himself declared, saying: “This is life eternal to know Thee the only true God, and Jesus Christ, Whom Thou hast sent,” so, too, to know the Holy Spirit is life. For the Lord said: “If ye love Me, keep My commandments, and I will ask the Father and He shall give you another Paraclete, that He may abide with you for ever, even the Spirit of Truth, Whom the world cannot receive, because it seeth Him not, neither knoweth Him, but ye know Him, for He is with you, and in you.”
27. So, then, the world had not eternal life, because it had not received the Spirit; for where the Spirit is, there is eternal life; for the Spirit Himself it is Who effects eternal life. Wherefore I wonder why the Arians stir the question as to the only true God. For as it is eternal life to know the only true God, so, too, is it eternal life to know Jesus Christ; so, again, it is eternal life to know the Holy Spirit, Whom, as also the Father, the world does not see, and, as also the Son, does not know. But he who is not of this world has eternal life, and the Spirit, Who is the Light of eternal life, remains with him for ever.
28. If the knowledge of the only true God confers the same benefit as the knowledge of the Son and of the Spirit, why do you sever the Son and the Spirit from the honour of the true God, when you do not sever Him from conferring the benefit? For of necessity you must either believe that this is the greatest gift of the only true Godhead, and will confess the only true Godhead as of the Father, so also of the Son and of the Holy Spirit; or if you say that he, too, can give life eternal who is not true God, it will happen that you derogate rather from the Father, Whose work you do not consider to be the chief work of the only true Godhead, but one to be compared to the work of a creature.

## Footnotes

* ↑ S. John xvii. 3.
* ↑ S. John xvii. 14, 15.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book II/Chapter 13

Chapter XIII.—His Humane Treatment of Prisoners.
Thus the emperor and his army had long been accustomed to act, whenever there was a prospect of an engagement; for his God was ever present to his thoughts, and he desired to do everything according to his will, and conscientiously to avoid any wanton sacrifice of human life. He was anxious thus for the preservation not only of his own subjects, but even of his enemies. Accordingly he directed his victorious troops to spare the lives of their prisoners, admonishing them, as human beings, not to forget the claims of their common nature. And whenever he saw the passions of his soldiery excited beyond control, he repressed their fury by a largess of money, rewarding every man who saved the life of an enemy with a certain weight of gold. And the emperor’s own sagacity led him to discover this inducement to spare human life, so that great numbers even of the barbarians were thus saved, and owed their lives to the emperor’s gold.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book II/Chapter 15

Chapter XV.—Treacherous Friendship, and Idolatrous Practices of Licinius.
And inasmuch as he who had lately fled before him now dissembled his real sentiments, and again petitioned for a renewal of friendship and alliance, the emperor thought fit, on certain conditions, to grant his request, in the hope that such a measure might be expedient, and generally advantageous to the community. Licinius, however, while he pretended a ready submission to the terms prescribed, and attested his sincerity by oaths, at this very time was secretly engaged in collecting a military force, and again meditated war and strife, inviting even the barbarians to join his standard, and he began also to look about him for other gods, having been deceived by those in whom he had hitherto trusted. And, without bestowing a thought on what he had himself publicly spoken on the subject of false deities, or choosing to acknowledge that God who had fought on the side of Constantine, he made himself ridiculous by seeking for a multitude of new gods.

## Footnotes

* ↑ [“He consented to leave his rival, or, as he again styled Licinius, his friend and brother, in the possession of Thrace, Asia Minor, Syria, and Egypt; but the provinces of Pannonia, Dalmatia, Dacia, Macedonia, and Greece, were yielded to the Western empire, and the dominions of Constantine now extended from the confines of Caledonia to the extremity of Peloponnesus.”—Gibbon, Decline and Fall, chap. XIV.—Bag.]
* ↑ [Gibbon (chap. XIV.) says that the reconciliation of Constantine and Licinius maintained, above eight years, the tranquillity of the Roman world. If this be true, it may be regarded as one proof that our author’s work is rather to be considered as a general sketch of Constantine’s life and character than as a minutely correct historical document.—Bag.] There is either a strange lack of perspective in this account, or else Eusebius omits all account of the first wars with Licinius (314) which resulted in the division of territory mentioned in the above note. This latter view is plausible on comparison with the account in the Church History. In this view the conditions referred to above relate to the terms on which Licinius was spared on Constantia’s request, and what follows is the explanation of the alleged oath-breaking of Constantine in putting Licinius to death.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book II/Chapter 2

Chapter II.—Demolition of Churches, and Butchery of the Bishops.
For in that city some of the churches, for the second time since the commencement of the persecutions, were leveled with the ground, and others were closed by the governors of the several districts, in order to prevent any who frequented them from assembling together, or rendering due worship to God. For he by whose orders these outrages were committed was too conscious of his own crimes to expect that these services were performed with any view to his benefit, and was convinced that all we did, and all our endeavors to obtain the favor of God, were on Constantine’s behalf.
These servile governors then, feeling assured that such a course would be pleasing to the impious tyrant, subjected the most distinguished prelates of the churches to capital punishment. Accordingly, men who had been guilty of no crime were led away, without cause punished like murderers: and some suffered a new kind of death, having their bodies cut piecemeal; and, after this cruel punishment, more horrible than any named in tragedy, being cast, as a food to fishes, into the depths of the sea. The result of these horrors was again, as before, the flight of pious men, and once more the fields and deserts received the worshipers of God. The tyrant, having thus far succeeded in his object, he farther determined to raise a general persecution of the Christians: and he would have accomplished his purpose, nor could anything have hindered him from carrying his resolution into effect, had not he who defends his own anticipated the coming evil, and by his special guidance conducted his servant Constantine to this part of the empire, causing him to shine forth as a brilliant light in the midst of the darkness and gloomy night.

## Footnotes

* ↑ Literally, “the flatterers and time-servers about him.”
* ↑ Or “openly.”
* ↑ [The reading in the text is τούτων, but should be π€ντων, of all Christians, as it is in Hist. Eccles. Bk. 10, c. 8, from which this passage is almost verbally taken.—Bag.]
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book II/Chapter 20

Chapter XX.—Constantine’s Enactments in Favor of the Confessors.
Moreover, the emperor’s edicts, permeated with his humane spirit, were published among us also, as they had been among the inhabitants of the other division of the empire; and his laws, which breathed a spirit of piety toward God, gave promise of manifold blessings, since they secured many advantages to his provincial subjects in every nation, and at the same time prescribed measures suited to the exigencies of the churches of God. For first of all they recalled those who, in consequence of their refusal to join in idol worship, had been driven to exile, or ejected from their homes by the governors of their respective provinces. In the next place, they relieved from their burdens those who for the same reason had been adjudged to serve in the civil courts, and ordained restitution to be made to any who had been deprived of property. They too, who in the time of trial had signalized themselves by fortitude of soul in the cause of God, and had therefore been condemned to the painful labor of the mines, or consigned to the solitude of islands, or compelled to toil in the public works, all received an immediate release from these burdens; while others, whose religious constancy had cost them the forfeiture of their military rank, were vindicated by the emperor’s generosity from this dishonor: for he granted them the alternative either of resuming their rank, and enjoying their former privileges, or, in the event of their preferring a more settled life, of perpetual exemption from all service. Lastly, all who had been compelled by way of disgrace and insult to serve in the employments of women, he likewise freed with the rest.

## Footnotes

* ↑ [In the gynæcia (γυναικεῖα), or places where women, and subsequently slaves of both sexes, were employed in spinning and weaving for the emperor. Vide infra, ch. 34.—Bag.] See note on ch. 34.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book II/Chapter 12

Chapter XII.—How Constantine, after praying in his Tabernacle, obtained the Victory.
But while Licinius, giving himself up to these impieties, rushed blindly towards the gulf of destruction, the emperor on the other hand, when he saw that he must meet his enemies in a second battle, devoted the intervening time to his Saviour. He pitched the tabernacle of the cross outside and at a distance from his camp, and there passed his time in a pure and holy manner, offering up prayers to God; following thus the example of his ancient prophet, of whom the sacred oracles testify, that he pitched the tabernacle without the camp. He was attended only by a few, whose faith and pious devotion he highly esteemed. And this custom he continued to observe whenever he meditated an engagement with the enemy. For he was deliberate in his measures, the better to insure safety, and desired in everything to be directed by divine counsel. And making earnest supplications to God, he was always honored after a little with a manifestation of his presence. And then, as if moved by a divine impulse, he would rush from the tabernacle, and suddenly give orders to his army to move at once without delay, and on the instant to draw their swords. On this they would immediately commence the attack, fight vigorously, so as with incredible celerity to secure the victory, and raise trophies of victory over their enemies.

## Footnotes

* ↑ [This tabernacle, which Constantine always carried with him in his military expeditions, is described by Sozomen, Bk. 1, c. 8: see English translation.—Bag.]
* ↑ [Alluding to Ex. xxxiii. 7, &c.—Bag.]
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book II/Chapter 18

Chapter XVIII.—Death of Licinius, and Celebration of the Event.
He then proceeded to deal with this adversary of God and his followers according to the laws of war, and consign them to fitting punishment. Accordingly the tyrant himself, and they whose counsels had supported him in his impiety, were together subjected to the just punishment of death. After this, those who had so lately been deceived by their vain confidence in false deities, acknowledged with unfeigned sincerity the God of Constantine, and openly professed their belief in him as the true and only God.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book II/Chapter 19

Chapter XIX.—Rejoicings and Festivities.
And now, the impious being thus removed, the sun once more shone brightly after the gloomy cloud of tyrannic power. Each separate portion of the Roman dominion became blended with the rest; the Eastern nations united with those of the West, and the whole body of the Roman empire was graced as it were by its head in the person of a single and supreme ruler, whose sole authority pervaded the whole. Now too the bright rays of the light of godliness gladdened the days of those who had heretofore been sitting in darkness and the shadow of death. Past sorrows were no more remembered, for all united in celebrating the praises of the victorious prince, and avowed their recognition of his preserver as the only true God. Thus he whose character shone with all the virtues of piety, the emperor Victor, for he had himself adopted this name as a most fitting appellation to express the victory which God had granted him over all who hated or opposed him, assumed the dominion of the East, and thus singly governed the Roman empire, re-united, as in former times, under one head. Thus, as he was the first to proclaim to all the sole sovereignty of God, so he himself, as sole sovereign of the Roman world, extended his authority over the whole human race. Every apprehension of those evils under the pressure of which all had suffered was now removed; men whose heads had drooped in sorrow now regarded each other with smiling countenances, and looks expressive of their inward joy. With processions and hymns of praise they first of all, as they were told, ascribed the supreme sovereignty to God, as in truth the King of kings; and then with continued acclamations rendered honor to the victorious emperor, and the Cæsars, his most discreet and pious sons. The former afflictions were forgotten, and all past impieties forgiven: while with the enjoyment of present happiness was mingled the expectation of continued blessings in the future.

## Footnotes

* ↑ Like very many other things which Eusebius tells of Constantine, that which was entirely customary with other emperors as well as Constantine has the appearance of being peculiar to him. Victor is a common title of various emperors.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book II/Chapter 14

Chapter XIV.—A Farther Mention of his Prayers in the Tabernacle.
Now these, and a thousand such acts as these, were familiarly and habitually done by the emperor. And on the present occasion he retired, as his custom was before battle, to the privacy of his tabernacle, and there employed his time in prayer to God. Meanwhile he strictly abstained from anything like ease, or luxurious living, and disciplined himself by fasting and bodily mortification, imploring the favor of God by supplication and prayer, that he might obtain his concurrence and aid, and be ready to execute whatever he might be pleased to suggest to his thoughts. In short, he exercised a vigilant care over all alike, and interceded with God as much for the safety of his enemies as for that of his own subjects.