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# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 75

Letter LXXV.
To Aburgius.
You have many qualities which raise you above the common run of men, but nothing is more distinctly characteristic of you than your zeal for your country. Thus you, who have risen to such a height as to become illustrious throughout all the world, pay a righteous recompense to the land that gave you birth. Yet she, your mother city, who bore you and nursed you, has fallen into the incredible condition of ancient story; and no one visiting Cæsarea; not even those most familiar with her, would recognise her as she is; to such complete abandonment has she been suddenly transformed, many of her magistrates having been previously removed, and now nearly all of them transferred to Podandus. The remainder, torn from these like mutilated extremities, have themselves fallen into complete despair, and have caused such a general weight of despondency, that the population of the city is now but scanty; the place looks like a desert, a piteous spectacle to all who love it, and a cause for delight and encouragement to all who have long been plotting for our fall. Who then will reach out a hand to help us? Who will drop a tear of pity over our faith? You have sympathised with a stranger city in like distress; will not your kindly excellency feel for her who gave you birth? If you have any influence, show it in our present need. Certainly you have great help from God, Who has never abandoned you, and has given you many proofs of His kindness. Only be willing to exert yourself in our behalf, and use all the influence you have for the succour of your fellow citizens.

## Footnotes

* ↑ About the same date as the preceding.
* ↑ cf. Letters xxxiii. cxlvii. clxxviii. cxcvi. and ccciv.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 76

Letter LXXVI.
To Sophronius the Master.
The greatness of the calamities, which have befallen our native city, did seem likely to compel me to travel in person to the court, and there to relate, both to your excellency and to all those who are most influential in affairs, the dejected state in which Cæsarea is lying. But I am kept here alike by ill-health and by the care of the Churches. In the meantime, therefore, I hasten to tell your lordship our troubles by letter, and to acquaint you that never ship, drowned in sea by furious winds, so suddenly disappeared, never city shattered by earthquake or overwhelmed by flood, so swiftly vanished out of sight, as our city, engulfed by this new constitution, has gone utterly to ruin. Our misfortunes have passed into a tale. Our institutions are a thing of the past; and all our men of high civil rank, in despair at what has happened to our magistrates, have left their homes in the city and are wandering about the country. There is a break therefore in the necessary conduct of affairs, and the city, which ere now gloried both in men of learning and in others who abound in opulent towns, has become a most unseemly spectacle. One only consolation have we left in our troubles, and that is to groan over our misfortunes to your excellency and to implore you, if you can, to reach out the helping hand to Cæsarea who falls on her knees before you. How indeed you may be able to aid us I am not myself able to explain; but I am sure that to you, with all your intelligence, it will be easy to discover the means, and not difficult, through the power given you by God, to use them when they are found.

## Footnotes

* ↑ Of the same date as the preceding.
* ↑ i.e. magister officiorum. cf. Letters xxxii., xcvi., clxxvii., clxxx., cxciii., cclxxii.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 78

Letter LXXVIII.
Without inscription, on behalf of Elpidius.
I have not failed to observe the interest you have shown in our venerable friend Elpidius; and how with your usual intelligence you have given the prefect an opportunity of showing his kindness. What I am now writing to ask you is to make this favour complete and suggest to the prefect that he should by a particular order set over our city the man who is full of all possible care for the public interests. You will therefore have many admirable reasons to urge upon the prefect for his ordering Elpidius to remain at Cæsarea. There is at all events no need for you to be taught by me, since you yourself know only too well, what is the position of affairs, and how capable Elpidius in administration.

## Footnotes

* ↑ Of the same date.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 80

Letter LXXX.
To Athanasius, bishop of Alexandria.
The worse the diseases of the Churches grow, the more do we all turn to your excellency, in the belief that your championship is the one consolation left to us in our troubles. By the power of your prayers, and your knowledge of what is the best course to suggest in the emergency, you are believed to be able to save us from this terrible tempest by all alike who know your excellency even to a small extent, whether by hearsay or by personal experience. Wherefore, cease not, I implore, to pray for our souls and to rouse us by your letters. Did you but know of what service these are to us you would never have lost a single opportunity of writing. Could I only, by the aid of your prayers, be deemed worthy of seeing you, and of enjoying your good qualities, and of adding to the story of my life a meeting with your truly great and apostolical soul, then I should indeed believe that I had received from God’s mercy a consolation equivalent to all the afflictions of my life.

## Footnotes

* ↑ Placed in 371 or early in 372.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 79

Letter LXXIX.
To Eustathius bishop of Sebastia.
Even before receiving your letter I knew what trouble you are ready to undergo for every one, and specially for my humble self because I am exposed in this struggle. So when I received your letter from the reverend Eleusinius, and saw him actually before my face, I praised God for bestowing on me such a champion and comrade, in my struggles on behalf of true religion by the aid of the Spirit. Be it known to your exalted reverence that I have hitherto sustained some attacks from high magistrates, and these no light ones; while both the prefect and the high chamberlain pleaded with sympathy for my opponents. But, so far, I have sustained every assault unmoved, by that mercy of God which supplies to me the aid of the Spirit, and strengthens my weakness through Him.

## Footnotes

* ↑ Also of the year 371.
* ↑ cf. Letter cxix. Sebaste is Siwas on the Halys. On Eustathius to Basil a type at once of the unwashable Ethiopian for persistent heresy (Letter cxxx. 1) and of the wind-driven cloud for shiftiness and time-serving, (Letter ccxliv. 9.) Vide proleg.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 77

Letter LXXVII.
Without inscription: about Therasius.
One good thing we have certainly gained from the government of the great Therasius and that is that you have frequently paid us a visit. Now, alas! we have lost our governor, and we are deprived of this good thing too. But since the boons once given us by God remain immovable, and, although we are parted in body, abide fixed by memory in the souls of each of us, let us constantly write, and communicate our needs to one another. And this we may well do at the present moment, when the storm for a brief space has cried a truce. I trust that you will not part from the admirable Therasius, for I think that it is very becoming to share his great anxieties, and I am delighted at the opportunity given you both of seeing your friends and of being seen by them. I have much to say about many things, but I put it off till we meet, for it is, I think, hardly safe to entrust matters of such importance to letters.

## Footnotes

* ↑ Of the same date as the preceding.
* ↑ Perhaps to Elpidius. Therasius is probably the governor referred to in Letter xcvi. to Sophronius.
* ↑ The text is here corrupt. The Ben. Ed. say “corruptissimus.”
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 22

Chapter XXII.
That every proud soul is subject to spiritual wickedness to be deceived by it.
And this clearly shows that every soul of which the swellings of pride have taken possession, is given over to the Syrians of the soul, i.e., to spiritual wickedness, and that it is entangled in the lusts of the flesh, that the soul being at last humbled by earthly faults, and carnally polluted, may recognize its uncleanness, though while it stood erect in the coldness of its heart, it could not understand that through pride of heart it was rendered unclean in the sight of God; and by this means being humbled, a man may get rid of his former coldness, and being cast down and confused with the shame of his fleshly lusts, may thenceforward hasten to betake himself the more eagerly towards fervour and warmth of spirit.

## Footnotes

* ↑ Intellectuales.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 16

Chapter XVI.
That we cannot even make the effort to obtain perfection without the mercy and inspiration of God.
We ought therefore, in accordance with their teaching and instruction, so to press towards it, and to be diligent in fastings, vigils, prayers, and contrition of heart and body, for fear lest all these things should be rendered useless by an attack of this malady. For we ought to believe not merely that we cannot secure this actual perfection by our own efforts and exertions, but also that we cannot perform those things which we practise for its sake, viz., our efforts and exertions and desires, without the assistance of the divine protection, and the grace of His inspiration, chastisement, and exhortation, which He ordinarily sheds abroad in our hearts either through the instrumentality of another, or in His own person coming to visit us.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 18

Chapter XVIII.
How we are protected by the grace of God not only in our natural condition, but also by His daily Providence.
Not alone giving thanks to Him for that He has created us as reasonable beings, and endowed us with the power of free will, and blessed us with the grace of baptism, and granted to us the knowledge and aid of the law, but for these things as well, which are bestowed upon us by His daily providence; viz., that He delivers us from the craft of our enemies; that He works with us so that we can overcome the sins of the flesh, that, even without our knowing it, He shields us from dangers; that He protects us from falling into sin; that He helps us and enlightens us, so that we can understand and recognize the actual help which He gives us, (which some will have it is what is meant by the law); that, when we are through His influence secretly struck with compunction for our sins and negligences, He visits us with His regard
and chastens us to our soul’s health; that even against our will we are sometimes drawn by Him to salvation; lastly that this very free will of ours, which is more readily inclined to sin, is turned by Him to a better purpose, and by His prompting and suggestion, bent towards the way of virtue.

## Footnotes

* ↑ The allusion is to the Pelagians. Cf. S. Jerome Contra Pelag. I. c. ix.; and in Jerem. c. xxv.; and S. Augustine De Gratia Christi contra Pelag.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 21

Chapter XXI.
The instance of Joash, King of Judah, showing what was the consequence of his pride.
Some such thing we read of in the book of Chronicles. For Joash the king of Judah at the age of seven was summoned by Jehoiada the priest to the kingdom and by the witness of Scripture is commended for all his actions as long as the aforesaid priest lived. But hear what Scripture relates of him after Jehoiada’s death, and how he was puffed up with pride and given over to a most disgraceful state. “But after the death of Jehoiada the princes went in and worshipped the king: and he was soothed by their services and hearkened unto them. And they forsook the temple of the Lord, the God of their fathers, and served groves and idols, and great wrath came upon Judah and Jerusalem because of this sin.” And after a little: “When a year was come about, the army of Syria came up against him: and they came to Judah and Jerusalem, and killed all the princes of the people, and they sent all the spoils to the king to Damascus. And whereas there came a very small number of the Syrians, the Lord delivered into their hands an infinite multitude, because they had forsaken the Lord the God of their fathers: and on Joash they executed shameful judgments. And departing they left him in great diseases.” You see how the consequence of pride was that he was given over to shocking and filthy passions. For he who is puffed up with pride and has permitted himself to be worshipped as God, is (as the Apostle says) “given over to shameful passions and a reprobate mind to do those things which are not convenient.” And because, as Scripture says, “every one who exalts his heart is unclean before God,” he who is puffed up with swelling pride of heart is given over to most shameful confusion to be deluded by it, that when thus humbled he may know that he is unclean through impurity of the flesh and knowledge of impure desires,—a thing which he had refused to recognize in the pride of his heart; and also that the shameful infection of the
flesh may disclose the hidden impurity of the heart, which he contracted through the sin of pride, and that through the patent pollution of his body he may be proved to be impure, who did not formerly see that he had become unclean through the pride of his spirit.

## Footnotes

* ↑ 2 Chr. xxiv. 17, 18, 23–25.
* ↑ Rom. i. 26, 28.
* ↑ Prov. xvi. 5 (LXX).
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 19

Chapter XIX.
How this faith concerning the grace of God was delivered to us by the ancient Fathers.
This then is that humility towards God, this is that genuine faith of the ancient fathers which still remains intact among their successors. And to this faith, the apostolic virtues, which they so often showed, bear an undoubted witness, not only among us but also among infidels and unbelievers: for keeping in simplicity of heart the simple faith of the fishermen they did not receive it in a worldly spirit through dialectical syllogisms or the eloquence of a Cicero, but learnt by the experience of a pure life, and stainless actions, and by correcting their faults, and (to speak more truly) by visible proofs, that the character of perfection is to be found in that faith without which neither piety towards God, nor purification from sin, nor amendment of life, nor perfection of virtue can be secured.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 2

Chapter II.
How there are two kinds of pride.
And of this pride there are two kinds: the one, that by which we said that the best of men and spiritually minded ones were troubled; the other, that which assaults even beginners and carnal persons. And though each kind of pride is excited with regard to both God and man by a dangerous elation, yet that first kind more particularly has to do with God; the second refers especially to men. Of the origin of this last and the remedies for it we will by God’s help treat as far as possible in the latter part of this book. We now propose to say a few things about that former kind, by which, as I mentioned before, those who are perfect are especially tried.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 14

Chapter XIV.
That the help of God is given to those who labour.
Nor do I say this to cast a slight on human efforts, or in the endeavour to discourage any one from his purpose of working and doing his best. But clearly and most earnestly do I lay down, not giving my own opinion, but that of the elders, that perfection cannot possibly be gained without these, but that by these only without the grace of God nobody can ever attain it. For when we say that human efforts cannot of themselves secure it without the aid of God, we thus insist that God’s mercy and grace are bestowed only upon those who labour and exert themselves, and are granted (to use the Apostle’s expression) to them that “will” and “run,” according to that which is sung in the person of God in the eighty-eighth Psalm: “I have laid help upon one that is mighty, and have exalted one chosen out of my people.” For we say, in accordance with
our Saviour’s words, that it is given to them that ask, and opened to them that knock and found by them that seek; but that the asking, the seeking, and the knocking on our part are insufficient unless the mercy of God gives what we ask, and opens that at which we knock, and enables us to find that which we seek. For He is at hand to bestow all these things, if only the opportunity is given to Him by our good will. For He desires and looks for our perfection and salvation far more than we do ourselves. And the blessed David knew so well that by his own efforts he could not secure the increase of his work and labour, that he entreated with renewed prayers that he might obtain the “direction” of his work from the Lord, saying, “Direct thou the work of our hands over us; yea, the work of our hands do thou direct;” and again: “Confirm, O God, what thou hast wrought in us.”

## Footnotes

* ↑ The language in this chapter is perilously near semi-Pelagianism, on which compare the Introduction p. 190, sq.
* ↑ Ps. lxxxviii. (lxxxix.) 20.
* ↑ S. Matt. vii. 7.
* ↑ Ps. lxxxix. (xc.) 17.
* ↑ Ps. lxvii. (lxiii.) 29.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 15

Chapter XV.
From whom we can learn the way of perfection.
And so, if we wish in very deed and truth to attain to the crown of virtues, we ought to listen to those teachers and guides who, not dreaming with pompous declamations, but learning by act and experience, are able to teach us as well, and direct us likewise, and show us the road by which we may arrive at it by a most sure pathway; and who also testify that they have themselves reached it by faith rather than by any merits of their efforts. And further, the purity of heart that they have acquired has taught them this above all; viz., to recognize more and more that they are burdened with sin (for their compunction for their faults increases day by day in proportion as their purity of soul advances), and to sigh continually from the bottom of their heart because they see that they cannot possibly avoid the spots and blemishes of those faults which are ingrained in them through the countless triflings of the thoughts. And therefore they declared that they looked for the reward of the future life, not from the merits of their works, but from the mercy of the Lord, taking no credit to themselves for their great circumspection of heart in comparison with others, since they ascribed this not to their own exertions, but to divine grace; and without flattering themselves on account of the carelessness of those who are cold, and worse than they themselves are, they rather aimed at a lasting humility by fixing their gaze on those whom they knew to be really free from sin and already in the enjoyment of eternal bliss in the kingdom of heaven, and so by this consideration they avoided the downfall of pride, and at the same time always saw both what they were aiming at and what they had to grieve over: as they knew that they could not attain that purity of heart for which they yearned while weighed down by the burden of the flesh.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 20

Chapter XX.
Of one who for his blasphemy was given over to a most unclean spirit.
I knew one of the number of the brethren, whom I heartily wish I had never known; since afterwards he allowed himself to be saddled with the responsibilities of my order: who confessed to a most admirable elder that he was attacked by a terrible sin of the flesh: for he was inflamed with an intolerable lust, with the unnatural desire of suffering rather than of committing a shameful act: then the other like a true spiritual physician, at once saw through the inward cause and origin of this evil. And, sighing deeply, said: “Never would the Lord have suffered you to be given over to so foul a spirit unless you had blasphemed against Him.” And he, when this was discovered, at once fell at his feet on the ground, and, struck with the utmost astonishment, as if he saw the secrets of his heart laid bare by God, confessed that he had blasphemed with evil thoughts against the Son of God. Whence it is clear that one who is possessed by the spirit of pride, or who has been guilty of blasphemy against God,—as one who offers a wrong to Him from whom the gift of purity must be looked for—is deprived of his uprightness and perfection, and does not deserve the sanctifying grace of chastity.

## Footnotes

* ↑ Viz., that of the priesthood.
# Order of the Arrow Brotherhood Certificate - Brandon Wilson

ORDER OF THE ARROW NATIONAL BROTHERHOOD OF SCOUT HONOR CAMPERS BRANDON L. WILSON IS A BROTHERHOOD MEMBER IN KIASUTHA #57 LODGE, WITH DUES PAID TO DEC 69 DULY ACKNOWLEDGED BY ALLEN E. GRIM NETAMI LEKHIKET BOY SCOUTS OF AMERICA
This work is in the public domain worldwide because it has been so released by the copyright holder.
Public domainPublic domainfalsefalse
# Order of the President of the People's Republic of China/12th term

* related portals: Orders of the President of the People's Republic of China.
* sister projects: Wikidata item.

### No. 66

The General Provisions of the Civil Law of the People's Republic of China, adopted at the Fifth Session of the Twelfth National People's Congress of the People's Republic of China on March 15, 2017, is hereby promulgated and shall go into effect as of October 1, 2017.
Xi Jinping President of the People's Republic of China March 15, 2017
# Order of United Commercial Travelers of America v. Wolfe

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
331 U.S. 586
Order of United Commercial Travelers of America v. Wolfe
Argued: Nov. 12, 1946. --- Decided: June 9, 1947
[Syllabus from pages 586-588 intentionally omitted]
E. W. Dillon, of Columbus, Ohio, for petitioner.
Hubbard F. Fellows, of Rapid City, S.D., for respondent.
Mr. Justice BURTON delivered the opinion of the Court.

## 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