OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book II/Chapter 11

Chapter XI.—Flight, and Magic Arts of Licinius.
In these circumstances their commander, finding himself bereft of the aid of his followers, having lost his lately numerous array, both of regular and allied forces, having proved, too, by experience, how vain his confidence had been in those whom he thought to be gods, ignominiously took to flight, by which indeed he effected his escape, and secured his personal safety, for the pious emperor had forbidden his soldiers to follow him too closely, and thus allowed him an opportunity for escape. And this he did in the hope that he might hereafter, on conviction of the desperate state of his affairs, be induced to abandon his insane and presumptuous ambition, and return to sounder reason. So Constantine, in his excessive humanity, thought and was willing patiently to bear past injuries, and extend his forgiveness to one who so ill deserved it; but Licinius, far from renouncing his evil practices, still added crime to crime, and ventured on more daring atrocities than ever. Nay, once more tampering with the detestable arts of magic, he again was presumptuous: so that it might well be said of him, as it was of the Egyptian tyrant of old, that God had hardened his heart.

## Footnotes

* ↑ “Slaves,” a word which has frequently been used by Eusebius in this literal sense.
* ↑ This idiom here is nearly the English, “followed on the heels” of any one.
* ↑ Ex. ix. 12.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book I/Chapter 6

Chapter VI.—That he was the Servant of God, and the Conqueror of Nations.
Thus, like a faithful and good servant, did he act and testify, openly declaring and confessing himself the obedient minister of the supreme King. And God forthwith rewarded him, by making him ruler and sovereign, and victorious to such a degree that he alone of all rulers pursued a continual course of conquest, unsubdued and invincible, and through his trophies a greater ruler than tradition records ever to have been before. So dear was he to God, and so blessed; so pious and so fortunate in all that he undertook, that with the greatest facility he obtained the authority over more nations than any who had preceded him, and yet retained his power, undisturbed, to the very close of his life.

## Footnotes

* ↑ Compare the various wars against Franks, Bructerians, Goths, Sarmatians and others mentioned in Life in Prolegomena. Compare also chapter 8 of this book.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book I/Chapter 9

Chapter IX.—That he was the Son of a Pious Emperor, and bequeathed the Power to Royal Sons.
Nor did he give this testimony in words merely, while exhibiting failure in his own practice, but pursued every path of virtue, and was rich in the varied fruits of godliness. He ensured the affection of his friends by magnificent proofs of liberality; and inasmuch as he governed on principles of humanity, he caused his rule to be but lightly felt and acceptable to all classes of his subjects; until at last, after a long course of years, and when he was wearied by his divine labors, the God whom he honored crowned him with an immortal reward, and translated him from a transitory kingdom to that endless life which he has laid up in store for the souls of his saints, after he had raised him up three sons to succeed him in his power. As then the imperial throne had descended to him from his father, so, by the law of nature, was it reserved for his children and their descendants, and perpetuated, like some paternal inheritance, to endless generations. And indeed God himself, who distinguished this blessed prince with divine honors while yet present with us, and who has adorned his death with choice blessings from his own hand, should be the writer of his actions; since he has recorded his labors and successes on heavenly monuments.

## Footnotes

* ↑ “The pillars of heaven.”—Molz (?).
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XI/Chapter 5

Chapter V.
Of our answer to his excuse.
At this we were overwhelmed with no slight confusion and replied as follows: Although both the difficulty of the place and the solitary life itself, which even a robust youth could scarcely put up with, ought to be sufficient to teach us everything (and indeed without your saying anything they do teach and impress us a very great deal) yet still we ask you to lay aside your silence for a little and in a more worthy manner implant in us those principles by which we may be able to embrace, not so much by imitating it as by admiring it, that goodness which we see in you. For even if our coldness is known to you, and does not deserve to obtain what we are asking for, yet at least the trouble of so long a journey ought to be repaid by it, as we made haste to come here after our first beginning in the monastery of Bethlehem, owing to a longing for your instruction, and a yearning for our own good.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XI/Chapter 8

Chapter VIII.
How greatly those excel who depart from sin through the feeling of love.
For there is a great difference between one who puts out the fire of sin within him by fear of hell or hope of future reward, and one who from the feeling of divine love has a horror of sin itself and of uncleanness, and keeps hold of the virtue of purity simply from the love and longing for purity, and looks for no reward from a promise for the future, but, delighted with the knowledge of good things present, does everything not from regard to punishment but from delight in virtue. For this condition can neither abuse an opportunity to sin when all human witnesses are absent, nor be corrupted by the secret allurements of thoughts, while, keeping in its very marrow the love of virtue itself, it not only does not admit into the heart anything that is opposed to it, but actually hates it with the utmost horror. For it is one thing for a man in his delight at some present good to hate the stains of sins and of the flesh, and another thing to check unlawful desires by contemplating the future reward; and it is one thing to fear present loss and another to dread future punishment. Lastly it is a much greater thing to be unwilling to forsake good for good’s own sake, than it is to withhold consent from evil for fear of evil. For in the former case the good is voluntary, but in the latter it is constrained and as it were violently forced out of a reluctant party either by fear of punishment or by greed of reward. For one who abstains from the allurements of sin owing to fear, will whenever the obstacle of fear is removed, once more return to what he loves and thus will not continually acquire any stability in good, nor will he ever rest free from attacks because he will not secure the sure and lasting peace of chastity. For where there is the disturbance of warfare there cannot help being the danger of wounds. For one who is in the midst of the conflict, even though he is a warrior and by fighting bravely inflicts frequent and deadly wounds on his foes, must still sometimes be pierced by the point of the enemy’s sword. But one who has defeated the attack of sins and is now in the enjoyment of the security of peace, and has passed on to the love of virtue itself, will keep this condition of good continually, as he is entirely wrapped up in it, because he believes that nothing can be worse than the loss of his inmost chastity. For he deems nothing dearer or more precious than present purity, to whom a dangerous departure from virtue or a poisonous stain of sin is a grievous punishment. To such an one, I say, neither will regard for the presence of another add anything to his goodness nor will solitude take anything away from it: but as always and everywhere he bears about with him his conscience as a judge not only of his actions but also of his thoughts, he will especially try to please it, as he knows that it cannot be cheated nor deceived, and that he cannot escape it.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XI/Chapter 6

Chapter VI.
Abbot Chæremon’s statement that faults can be overcome in three ways.
Then the blessed Chæremon: There are, said he, three things which enable men to control their faults; viz., either the fear of hell or of laws even now imposed; or the hope and desire of the kingdom of heaven; or a liking for goodness itself and the love of virtue. For then we read that the fear of evil loathes contamination: “The fear of the Lord hateth evil.” Hope also shuts out the assaults of all faults: for “all who hope in Him shall not fail.” Love also fears no destruction from sins, for “love never faileth;” and again: “love covers a multitude of sins.” And therefore the blessed Apostle confines the whole
sum of salvation in the attainment of those three virtues, saying “Now abideth faith, hope, love, these three.” For faith is what makes us shun the stains of sin from fear of future judgment and punishment; hope is what withdraws our mind from present things, and despises all bodily pleasures from its expectation of heavenly rewards; love is what inflames us with keenness of heart for the love of Christ and the fruit of spiritual goodness, and makes us hate with a perfect hatred whatever is opposed to these. And these three things although they all seem to aim at one and the same end (for they incite us to abstain from things unlawful) yet they differ from each other greatly in the degrees of their excellence. For the two former belong properly to those men who in their aim at goodness have not yet acquired the love of virtue, and the third belongs specially to God and to those who have received into themselves the image and likeness of God. For He alone does the things that are good, with no fear and no thanks or reward to stir Him up, but simply from the love of goodness. For, as Solomon says, “The Lord hath made all things for Himself.” For under cover of His own goodness He bestows all the fulness of good things on the worthy and the unworthy because He cannot be wearied by wrongs, nor be moved by passions at the sins of men, as He ever remains perfect goodness and unchangeable in His nature.

## Footnotes

* ↑ Prov. viii. 13.
* ↑ Ps. xxxiii. (xxxiv.) 23.
* ↑ 1 Cor. xiii. 8.
* ↑ 1 Pet. iv. 8.
* ↑ 1 Cor. xiii. 13.
* ↑ Prov. xvi. 4.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XII

XII. The Second Conference of Abbot Chæremon.
On Chastity.
Not translated.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XIII

XIII. The Third Conference of Abbot Chæremon.
On the Protection of God.

## 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

## Footnotes

* ↑ On the Semi-Pelagianism of this Conference and the erroneous passages from it extracted by Prosper, see the Introduction, p. 190, sq.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XIII/Chapter 10

Chapter X.
On the weakness of free will.
For Holy Scripture supports the freedom of the will where it says: “Keep thy heart with all diligence,” but the Apostle indicates its weakness by saying “The Lord keep your hearts and minds in Christ Jesus.” David asserts the power of free will, where he says “I have inclined my heart to do Thy righteous acts,” but the same man in like manner teaches us its weakness, by praying and saying, “Incline my heart unto Thy testimonies and not to covetousness:” Solomon also: “The Lord incline our hearts unto Himself that we may walk in all His ways and keep His commandments, and ordinances and judgments.” The Psalmist denotes the power of our will, where he says: “Keep thy tongue from evil, and thy lips that they speak no guile,” our prayer testifies to its weakness, when we say: “O Lord, set a watch before my mouth, and keep the door of my lips.” The importance of our will is maintained by the Lord, when we find “Break the chains of thy neck, O captive daughter of Zion:” of its weakness the prophet sings, when he says: “The Lord looseth them that are bound:” and “Thou hast broken my chains: To Thee will I offer the sacrifice of praise.” We hear in the gospel the Lord summoning us to come speedily to Him by our free will: “Come unto Me all ye that labour and are heavy laden, and I will refresh you,” but the same Lord testifies to its weakness, by saying: “No man can come unto Me except the Father which sent Me draw him.” The Apostle indicates our free will by saying: “So run that ye may obtain:” but to its weakness John Baptist bears witness where he says: “No man can receive anything of himself, except it be given him from above.” We are commanded to keep our souls with all care, when the Prophet says: “Keep your souls,” but by the same spirit another Prophet proclaims: “Except the Lord keep the city, the watchman waketh but in vain.” The Apostle writing to the Philippians, to show that their will is free, says “Work out your own salvation with fear and trembling,” but to point out its weakness, he adds: “For it is God that worketh in you both to will and to do of His good pleasure.”

## Footnotes

* ↑ Prov. iv. 23.
* ↑ Phil. iv. 7.
* ↑ Ps. cxviii. (cxix.) 112.
* ↑ Ib. ver. 36.
* ↑ 1 Kings viii. 58.
* ↑ Ps. xxxiii. (xxxiv.) 14.
* ↑ Ps. cxl. (cxli.) 3.
* ↑ Is. lii. 2.
* ↑ Ps. cxlv (cxlvi.) 7; cxv. (cxvi.) 16, 17.
* ↑ S. Matt. xi. 28.
* ↑ S. John vi. 44.
* ↑ 1 Cor. ix. 24.
* ↑ S. John iii. 27.
* ↑ Jer. xvii. 21.
* ↑ Ps. cxxvi. (cxxvii.) 1.
* ↑ Phil. ii. 12, 13.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XIII/Chapter 1

Chapter I.
Introduction.
When after a short sleep we returned for morning service and were waiting for the old man, Abbot Germanus was troubled by great scruples because in the previous discussion, the force of which had inspired us with the utmost longing for this chastity which was till now unknown to us, the blessed old man had by the addition of a single sentence broken down the claims of man’s exertions, adding that man even though he strive with all his
might for a good result, yet cannot become master of what is good unless he has acquired it simply by the gift of Divine bounty and not by the efforts of his own toil. While then we were puzzling over this question the blessed Chæremon arrived at the cell, and as he saw that we were whispering together about something, he cut the service of prayers and Psalms shorter than usual, and asked us what was the matter.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Marriage/Section 18

18. For what food is unto the conservation of the man, this sexual intercourse is unto the conservation of the race: and both are not without carnal delight: which yet being modified, and by restraint of temperance reduced unto the use after nature, cannot be lust. But what unlawful food is in the supporting of life, this sexual intercourse of fornication or adultery is in the seeking of a family. And what unlawful food is in luxury of belly and throat, this unlawful intercourse is in lust that seeks not a family. And what the excessive appetite of some is in lawful food, this that intercourse that is matter of pardon is in husband and wife. As therefore it is better to die of hunger than to eat things offered unto idols: so it is better to die without children, than to seek a family from unlawful intercourse. But from whatever source men be born, if they follow not the vices of their parents, and worship God aright, they shall be honest and safe. For the seed of man, from out what kind of man soever, is the creation of God, and it shall fare ill with those who use it ill, yet shall not, itself at any time be evil. But as the good sons of adulterers are no defense of adulteries, so the evil sons of married persons are no charge against marriage. Wherefore as the Fathers of the time of the New Testament taking food from the duty of conservation, although they took it with natural delight of the flesh, were yet in no way compared with the delight of those who fed on what had been offered in sacrifice, or of those who, although the food was lawful, yet took it to excess: so the Fathers of the time of the Old Testament from the duty of conservation used sexual intercourse; and yet that their natural delight, by no means relaxed unto unreasonable and unlawful lust, is not to be compared either with the vileness of fornications, or with the intemperance of married persons. Forsooth through the same vein of charity, now after the spirit, then after the flesh, it was a duty to beget sons for the sake of that mother Jerusalem: but it was nought save the difference of times which made the works of the fathers different. But thus it was necessary that even Prophets, not living after the flesh, should come together after the flesh; even as it was necessary that Apostles also, not living after the flesh, should eat food after the flesh.

## Footnotes

* ↑ Retract. b. ii. c. xxii. 2. “it was meant that the good and right use of lust is not lust, for as it is evil will to use good things, so is it good will to use evil things.”
* ↑ “Vena.”
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Marriage/Section 16

16. Therefore if haply, (which whether it can take place, I know not; and rather think it cannot take place; but yet, if haply), having taken unto himself a concubine for a time, a man shall have sought sons only from this same intercourse; neither thus is that union to be preferred to the marriage even of those women, who do this, that is matter of pardon. For we must consider what belongs to marriage, not what belongs to such women as marry and use marriage with less moderation than they ought. For neither if each one so use lands entered upon unjustly and wrongly, as out of their fruits to give large alms, doth he therefore justify rapine: nor if another brood over, through avarice, an estate to which he has succeeded, or which he hath justly gained, are we on this account to blame the rule of civil law, whereby he is made a lawful owner. Nor will the wrongfulness of a tyrannical rebellion deserve praise, if the tyrant treat his subjects with royal clemency: nor will the order of royal power deserve blame, if a king rage with tyrannical cruelty. For it is one thing to wish to use well unjust power, and it is another thing to use unjustly just power. Thus neither do concubines taken for a time, if they be such in order to sons, make their concubinage lawful; nor do married women, if they live wantonly with their husbands, attach any charge to the order of marriage.

## Footnotes

* ↑ Veniale
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Marriage/Section 19

19. Therefore as many women as there are now, unto whom it is said, “if they contain not, let them be married,$^”$ are not to be compared to the holy women then, even when they married. Marriage itself indeed in all nations is for the same cause of begetting sons, and of what character soever these may be afterward, yet was marriage for this purpose instituted, that they may be born in due and honest order. But men, who contain not, as it were ascend unto marriage by a step of honesty: but they, who without doubt would contain, if the purpose of that time had allowed this, in a certain measure descended unto marriage by a step of piety. And, on this account, although the marriages of both, so far as they are marriages, in that they are for the sake of begetting, are equally good, yet these men when married are not to be compared with those men as married. For these have, what is allowed them by the way of leave, on account of the honesty of marriage, although it pertain not to marriage; that is, the advance which goes beyond the necessity of begetting, which they had not. But neither can these, if haply there be now any found, who neither seek, nor desire, in marriage any thing, save that wherefore marriage was instituted, be made equal to those men. For in these the very desire of sons is carnal, but in those it was spiritual, in that it was suited to the sacrament of that time. Forsooth now no one who is made perfect in piety seeks to have sons, save after a spiritual sense; but then it was the work of piety itself to beget sons even after a carnal sense: in that the begetting of that people was fraught with tidings of things to come, and pertained unto the prophetic dispensation.

## Footnotes

* ↑ 1 Cor. vii. 9
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Marriage/Section 14

14. And not without just cause a doubt is raised, whether he said this of all married women, or of such as so many are, as that nearly all may be thought so to be. For neither doth that, which he saith of unmarried women, “She, that is unmarried, thinkest of the things of the Lord, to be holy both in body and spirit:” pertain unto all unmarried women: whereas there are certain widows who are dead, who live in delights. However, so far as regards a certain distinction and, as it were, character of their own, of the unmarried and married; as she deserves the excess of hatred, who containing from marriage, that is, from a thing allowed, does not contain from offenses, either of luxury, or pride, or curiosity and prating; so the married woman is seldom met with, who, in the very obedience of married life, hath no thought save how to please God, by adorning herself, not with plaited hair, or gold and pearls and costly attire, but as becometh women making profession of piety, through a good conversation. Such marriages, forsooth, the Apostle Peter also describes by giving commandment. “In like manner,” saith he, “wives obeying their own husbands; in order that, even if any obey not the word, they may be gained without discourse through the conversation of the wives, seeing your fear and chaste conversation: that they be not they that are adorned without with crispings of hair, or clothed with gold or with fair raiment; but that hidden man of your heart, in that unbroken continuance of a quiet and modest spirit, which before the Lord also is rich. For thus certain holy women, who hoped in the Lord, used to adorn themselves, obeying their own husbands: as Sarah obeyed Abraham, calling him Lord: whose daughters ye are become, when ye do well, and fear not with any vain fear. Husbands in like manner living at peace and in chastity with your wives, both give ye honor as to the weaker and subject vessel, as with co-heirs of grace, and see that your prayers be not hindered.” Is it indeed that such marriages have no thought of the things of the Lord, how to please the Lord? But they are very rare: who denies this? And, being, as they are, rare, nearly all the persons who are such, were not joined together in order to be such, but being already joined together became such.

## Footnotes

* ↑ 1 Cor. vii. 34
* ↑ 1 Tim. v. 6
* ↑ 1 Tim. ii. 9, 10
* ↑ 1 Peter iii. 1–7