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# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XV/Chapter 3

Chapter 3.—That Sarah’s Barrenness was Made Productive by God’s Grace.
Sarah, in fact, was barren; and, despairing of offspring, and being resolved that she would have at least through her handmaid that blessing she saw she could not in her own person
procure, she gave her handmaid to her husband, to whom she herself had been unable to bear children. From him she required this conjugal duty, exercising her own right in another’s womb. And thus Ishmael was born according to the common law of human generation, by sexual intercourse. Therefore it is said that he was born “according to the flesh,”—not because such births are not the gifts of God, nor His handiwork, whose creative wisdom “reaches,” as it is written, “from one end to another mightily, and sweetly doth she order all things,” but because, in a case in which the gift of God, which was not due to men and was the gratuitous largess of grace, was to be conspicuous, it was requisite that a son be given in a way which no effort of nature could compass.  Nature denies children to persons of the age which Abraham and Sarah had now reached; besides that, in Sarah’s case, she was barren even in her prime. This nature, so constituted that offspring could not be looked for, symbolized the nature of the human race vitiated by sin and by just consequence condemned, which deserves no future felicity. Fitly, therefore, does Isaac, the child of promise, typify the children of grace, the citizens of the free city, who dwell together in everlasting peace, in which self-love and self-will have no place, but a ministering love that rejoices in the common joy of all, of many hearts makes one, that is to say, secures a perfect concord.

## Footnotes

* ↑ Wisdom viii. 1.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVI

Book XVI.
Argument—In the former part of this book, from the first to the twelfth chapter, the progress of the two cities, the earthly and the heavenly, from Noah to Abraham, is exhibited from Holy Scripture: In the latter part, the progress of the heavenly alone, from Abraham to the kings of Israel, is the subject.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
* Chapter 41
* Chapter 42
* Chapter 43
# New York Times v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, quotes, Wikidata item.
New York Times v. United States, 403 U.S. 713 (1971), was a United States Supreme Court per curiam decision. The ruling made it possible for the New York Times and Washington Post newspapers to publish the then-classified Pentagon Papers without risk of government censure. The Times case featured a constitutional crisis in which the U.S. President Richard Nixon had claimed executive authority to force the prominent newspaper to suspend publication of classified information in its possession. The question before the court was if the constitutional freedom of the press under the First Amendment was subordinate to a claimed Executive need to maintain the secrecy of information. The Supreme Court ruled that First Amendment did protect the New York Times' right to print said materials.Warning: template has been deprecated.

## Concurring Opinions

    Black
    Douglas
    Brennan
    Stewart
    White
    Marshall

## Dissenting Opinions

    Burger
    Harlan
    Blackmun
Supreme Court of the United States
403 U.S. 713
New York Times Co. v. United States
Certiorari to the United States Court of Appeals for the Second Circuit
No. 1873. Argued: June 26, 1971 --- Decided: June 30, 1971
The United States, which brought these actions to enjoin publication in the New York Times and in the Washington Post of certain classified material, has not met the "heavy burden of showing justification for the enforcement of such a [prior] restraint."
No. 1873, 444 F. 2d 544, reversed and remanded; No. 1885, — U.S. App. D.C. — 446 F. 2d 1327, affirmed.
Alexander M. Bickel argued the cause for petitioner in No. 1873. With him on the brief were William E. Hegarty and Lawrence J. McKay.
Solicitor General Griswold argued the cause for the United States in both cases. With him on the brief were Assistant Attorney General Mardian and Daniel M. Friedman.
William R. Glendon argued the cause for respondents in No. 1885. With him on the brief were Roger A. Clark, Anthony F. Essaye, Leo P. Larkin, Jr., and Stanley Godofsky.
Briefs of amici curiae were filed by Bob Eckhardt and Thomas I. Emerson for Twenty-Seven Members of Congress; by Norman Dorsen, Melvin L. Wulf, Burt Neuborne, Bruce J. Ennis, Osmond K. Fraenkel, and Marvin M. Karpatkin for the American Civil Liberties Union; and by Victor Rabinowitz for the National Emergency Civil Liberties Committee.

## Notes

* ↑ Together with No. 1885, United States v. Washington Post Co. et al., on certiorari to the United States Court of Appeals for the District of Columbia Circuit.
# New York Times v. Sullivan (376 U.S. 967)/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
376 U.S. 967
New York Times v. Sullivan (376 U.S. 967)
Ante, p. 254. The motion of respondent for the apportionment of printing costs and fees is denied. Sam Rice Baker, M. Roland Nachman, Jr. and Calvin Whitesell on the motion. Herbert Wechsler for New York Times Co., in opposition.

## 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).
Public domainPublic domainfalsefalse
# Mummers in Mufti/Chapter 35

pp. 369-370.

### CHAPTER XXXV

BELLSMITH passed rapidly from the foot of the elevator to the street. For a moment, as he walked through the familiar hall, he had almost an odd sense of homesickness, but out in the hot August air it passed quickly away.
At the door he paused a moment to look up and down for his car. A traffic policeman had moved it a few doors up the street, and Bellsmith lifted his hand to signal to Keefe but, as he did so, he heard a voice speaking to him.
"Excuse me, sir."
He looked around and saw a man, neatly dressed in blue serge, with his hand respectfully at his straw hat. He had very blue eyes and very blonde hair and stood with a sort of military erectness. From some vague, far-off recollection, Bellsmith recognized him as one of the stewards on one of the river boats.
"Excuse me, sir," repeated the man, "but can you direct me to the office of Dr. MacVickar?"
Bellsmith motioned over his shoulder.
"Right in there. Take the elevator. It's on the second floor."
"Thank you, sir."
But as the trim, erect little man disappeared into the shadows of the hall with his rapid, deck-treading steps, Bellsmith looked after him, musing.
"Now, what in the world," he wondered, "can be the matter with him?"
THE END
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book III/Chapter 7

Chapter 7.—The Useless Bondage of the Gentiles.
And if ever any of them endeavored to make it out that their idols were only signs, yet still they used them in reference to the worship and adoration of the creature. What difference does it make to me, for instance, that the image of Neptune is not itself to be considered a god, but only as representing the wide ocean, and all the other waters besides that spring out of fountains? As it is described by a poet of theirs, who says, if I recollect aright, “Thou, Father Neptune, whose hoary temples are wreathed with the resounding sea, whose beard is the mighty ocean flowing forth unceasingly, and whose
hair is the winding rivers.” This husk shakes its rattling stones within a sweet covering, and yet it is not food for men, but for swine. He who knows the gospel knows what I mean. What profit is it to me, then, that the image of Neptune is used with a reference to this explanation of it, unless indeed the result be that I worship neither? For any statue you like to take is as much god to me as the wide ocean. I grant, however, that they who make gods of the works of man have sunk lower than they who make gods of the works of God. But the command is that we should love and serve the One God, who is the Maker of all those things, the images of which are worshipped by the heathen either as gods, or as signs and representations of gods. If, then, to take a sign which has been established for a useful end instead of the thing itself which it was designed to signify, is bondage to the flesh, how much more so is it to take signs intended to represent useless things for the things themselves! For even if you go back to the very things signified by such signs, and engage your mind in the worship of these, you will not be anything the more free from the burden and the livery of bondage to the flesh.

## Footnotes

* ↑ Claudian.
* ↑ Luke xv. 16.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book III/Chapter 4

Chapter 4.—How Ambiguities May Be Solved.
8. And not only these, but also those ambiguities that do not relate either to punctuation or pronunciation, are to be examined in the same way. For example, that one in the Epistle to the Thessalonians: Propterea consolati sumus fratres in vobis. Now it is doubtful whether fratres [brethren] is in the vocative or accusative case, and it is not contrary to faith to take it either way. But in the Greek language the two cases are not the same in form; and accordingly, when we look into the original, the case is shown to be vocative. Now if the translator had chosen to say, propterea consolationem habuimus fratres in vobis, he would have followed the words less literally, but there would have been less doubt about the meaning; or, indeed, if he had added nostri, hardly any one would have doubted that the vocative case was meant when he heard propterea consolati sumus fratres nostri in vobis. But this is a rather dangerous liberty to take. It has been taken, however, in that passage to the Corinthians, where the apostle says, “I protest by your
rejoicing [per vestram gloriam] which I have in Christ Jesus our Lord, I die daily.” For one translator has it, per vestram jurogloriam, the form of adjuration appearing in the Greek without any ambiguity. It is therefore very rare and very difficult to find any ambiguity in the case of proper words, as far at least as Holy Scripture is concerned, which neither the context, showing the design of the writer, nor a comparison of translations, nor a reference to the original tongue, will suffice to explain.

## Footnotes

* ↑ 1 Thess. iii. 7.  “Therefore, brethren, we were comforted over you” (A.V.).
* ↑ 1 Cor. xv. 31.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book III/Chapter 9

Chapter 9.—Who is in Bondage to Signs, and Who Not.
13. Now he is in bondage to a sign who uses, or pays homage to, any significant object without knowing what it signifies: he, on the other hand, who either uses or honors a useful sign divinely appointed, whose force and significance he understands, does not honor the sign which is seen and temporal, but that to which all such signs refer. Now such a man is spiritual and free even at the time of his bondage, when it is not yet expedient to reveal to carnal minds those signs by subjection to which their carnality is to be overcome. To this class of spiritual persons belonged the patriarchs and the prophets, and all those among the people of Israel through whose instrumentality the Holy Spirit ministered unto us the aids and consolations of the Scriptures. But at the present time, after that the proof of our liberty has shone forth so clearly in the resurrection of our Lord, we are not oppressed with the heavy burden of attending even to those signs which we now understand, but our Lord Himself, and apostolic practice, have handed down to us a few rites in place of many, and these at once very easy to perform, most majestic in their significance, and most sacred in the observance; such, for example, as the sacrament of baptism, and the celebration of the body and blood of the Lord. And as soon as any one looks upon these observances he knows to what they refer, and so reveres them not in carnal bondage, but in spiritual freedom. Now, as to follow the letter, and to take signs for the things that are signified by them, is a mark of weakness and bondage; so to interpret signs wrongly is the result of being misled by error. He, however, who does not understand what a sign signifies, but yet knows that it is a sign, is not in bondage.  And it is better even to be in bondage to unknown but useful signs than, by interpreting them wrongly, to draw the neck from under the yoke of bondage only to insert it in the coils of error.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 1

Chapter 1.—This Work Not Intended as a Treatise on Rhetoric.
1. This work of mine, which is entitled On Christian Doctrine, was at the commencement divided into two parts. For, after a preface, in which I answered by anticipation those who were likely to take exception to the work, I said, “There are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained. I shall treat first of the mode of ascertaining, next of the mode of making known, the meaning.” As, then, I have already said a great deal about the mode of ascertaining the meaning, and have given three books to this one part of the subject, I shall only say a few things about the mode of making known the meaning, in order if possible to bring them all within the compass of one book, and so finish the whole work in four books.
2. In the first place, then, I wish by this preamble to put a stop to the expectations of readers who may think that I am about to lay
down rules of rhetoric such as I have learnt, and taught too, in the secular schools, and to warn them that they need not look for any such from me. Not that I think such rules of no use, but that whatever use they have is to be learnt elsewhere; and if any good man should happen to have leisure for learning them, he is not to ask me to teach them either in this work or any other.

## Footnotes

* ↑ Book i. chap.1.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book III/Chapter 5

Chapter 5.—It is a Wretched Slavery Which Takes the Figurative Expressions of Scripture in a Literal Sense.
9. But the ambiguities of metaphorical words, about which I am next to speak, demand no ordinary care and diligence. In the first place, we must beware of taking a figurative expression literally. For the saying of the apostle applies in this case too: “The letter killeth, but the spirit giveth life.” For when what is said figuratively is taken as if it were said literally, it is understood in a carnal manner. And nothing is more fittingly called the death of the soul than when that in it which raises it above the brutes, the intelligence namely, is put in subjection to the flesh by a blind adherence to the letter. For he who follows the letter takes figurative words as if they were proper, and does not carry out what is indicated by a proper word into its secondary signification; but, if he hears of the Sabbath, for example, thinks of nothing but the one day out of seven which recurs in constant succession; and when he hears of a sacrifice, does not carry his thoughts beyond the customary offerings of victims from the flock, and of the fruits of the earth. Now it is surely a miserable slavery of the soul to take signs for things, and to be unable to lift the eye of the mind above what is corporeal and created, that it may drink in eternal light.

## Footnotes

* ↑ 2 Cor. iii. 6.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book III/Chapter 6

Chapter 6.—Utility of the Bondage of the Jews.
10. This bondage, however, in the case of the Jewish people, differed widely from what it was in the case of the other nations; because, though the former were in bondage to temporal things, it was in such a way that in all these the One God was put before their minds. And although they paid attention to the signs of spiritual realities in place of the realities themselves, not knowing to what the signs referred, still they had this conviction rooted in their minds, that in subjecting themselves to such a bondage they were doing the pleasure of the one invisible God of all. And the apostle describes this bondage as being like to that of boys under the guidance of a schoolmaster. And those who clung obstinately to such signs could not endure our Lord’s neglect of them when the time for their revelation had come; and hence their leaders brought it as a charge against Him that He healed on the Sabbath, and the people, clinging to these signs as if they were realities, could not believe that one who refused to observe them in the way the Jews did was God, or came from God. But those who did believe, from among whom the first Church at Jerusalem was formed, showed clearly how great an advantage it had been to be so guided by the schoolmaster that signs, which had been for a season imposed on the obedient, fixed the thoughts of those who observed them on the worship of the One God who made heaven and earth. These men, because they had been very near to spiritual things (for even in the temporal and carnal offerings and types, though they did not clearly apprehend their spiritual meaning, they had learnt to adore the One Eternal God,) were filled with such a measure of the Holy Spirit that they sold all their goods, and laid their price at the apostles’ feet to be distributed among the needy, and consecrated themselves wholly to God as a new temple, of which the old temple they were serving was but the earthly type.
11. Now it is not recorded that any of the Gentile churches did this, because men who had for their gods idols made with hands had not been so near to spiritual things.

## Footnotes

* ↑ Gal. iii. 24. The word παιδαγωγός means strictly not a schoolmaster, but a servant who takes children to school.
* ↑ Acts iv. 34, 35.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book III/Chapter 8

Chapter 8.—The Jews Liberated from Their Bondage in One Way, the Gentiles in Another.
12. Accordingly the liberty that comes by Christ took those whom it found under bondage to useful signs, and who were (so to speak) near to it, and, interpreting the signs to which they were in bondage, set them free by raising them to the realities of which these were signs. And out of such were formed the churches of the saints of Israel. Those, on the other hand, whom it found in bondage to useless signs, it not only freed from their slavery to such signs, but brought to nothing and cleared out of the way all these signs themselves, so that the Gentiles were turned from the corruption of a multitude of false gods, which Scripture frequently and justly speaks of as fornication, to the worship of the One God: not that they might now fall into bondage to signs of a useful kind, but rather that they might exercise their minds in the spiritual understanding of such.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV

Book IV.
Argument—Passing to the second part of his work, that which treats of expression, the author premises that it is no part of his intention to write a treatise on the laws of rhetoric. These can be learned elsewhere, and ought not to be neglected, being indeed specially necessary for the Christian teacher, whom it behoves to excel in eloquence and power of speech. After detailing with much care and minuteness the various qualities of an orator, he recommends the authors of the Holy Scriptures as the best models of eloquence, far excelling all others in the combination of eloquence with wisdom. He points out that perspicuity is the most essential quality of style, and ought to be cultivated with especial care by the teacher, as it is the main requisite for instruction, although other qualities are required for delighting and persuading the hearer. All these gifts are to be sought in earnest prayer from God, though we are not to forget to be zealous and diligent in study. He shows that there are three species of style, the subdued, the elegant, and the majestic; the first serving for instruction, the second for praise, and the third for exhortation: and of each of these he gives examples, selected both from scripture and from early teachers of the church, Cyprian and Ambrose. He shows that these various styles may be mingled, and when and for what purposes they are mingled; and that they all have the same end in view, to bring home the truth to the hearer, so that he may understand it, hear it with gladness, and practise it in his life. Finally, he exhorts the Christian teacher himself, pointing out the dignity and responsibility of the office he holds to lead a life in harmony with his own teaching, and to show a good example to all.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book IX/Chapter 3

Chapter 3.—The Image of the Trinity in the Mind of Man Who Knows Himself and Loves Himself. The Mind Knows Itself Through Itself.
3. For the mind cannot love itself, except also it know itself; for how can it love what it does not know? Or if any body says that the mind, from either general or special knowledge, believes itself of such a character as it has by experience found others to be and therefore loves itself, he speaks most foolishly. For whence does a mind know another mind, if it does not know itself? For the mind does not know other minds and not know itself, as the eye of the body sees other eyes and does not see itself; for we see bodies through the eyes of the body, because, unless we are looking into a mirror, we cannot refract and reflect the rays into themselves which shine forth through those eyes, and touch whatever we discern,—a subject, indeed, which is treated of most subtlely and obscurely, until it be clearly demonstrated whether the fact be so, or whether it be not. But whatever is the nature of the power by which we discern through the eyes, certainly, whether it be rays or anything else, we cannot discern with the eyes that power itself; but we inquire into it with the mind, and if possible, understand even this with the mind. As the mind, then, itself gathers the knowledge of corporeal things through the senses of the body, so of incorporeal things through itself. Therefore it knows itself also through itself, since it is incorporeal; for if it does not know itself, it does not love itself.