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# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Ambrose the bishop

Chapter CXXIV.
Ambrose a bishop of Milan, at the present time is still writing. I withhold my judgment of him, because he is still alive, fearing either to praise or blame lest in the one event, I should be blamed for adulation, and in the other for speaking the truth.

## Footnotes

* ↑ Born about 340, baptized 374, died 397.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Ambrose the deacon

Chapter LVI.
Ambrosius, at first a Marcionite but afterwards set right by Origen, was deacon in the church, and gloriously distinguished as confessor of the Lord. To him, together with Protoctetus the presbyter, the book of Origen, On martyrdom was written. Aided by his industry, funds, and perseverance, Origen dictated a great number of volumes. He himself, as befits a man of noble nature, was of no mean literary talent, as his letters to Origen indicate. He died moreover, before the death of Origen, and is condemned by many, in that being a man of wealth, he did not at death, remember in his will, his old and needy friend.

## Footnotes

* ↑ Died about 250.
* ↑ aideda T e Val. Her.; “and to him” A H 25 30; “and to this time” a 31.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Ambrose the disciple of Didymus

Chapter CXXVI.
Ambrose of Alexandria, pupil of Didymus, wrote a long work On doctrines against Apollinaris, and as some one has lately informed me, Commentaries on Job. He is still living.

## Footnotes

* ↑ Died after 392.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Amphilochius the bishop

Chapter CXXXIII.
Amphilochius, bishop of Iconium, recently read to me a book On the Holy Spirit, arguing that He is God, that He is to be worshipped, and that He is omnipotent.

## Footnotes

* ↑ Amphilochius of Cappadocia, bishop 375, died about 400.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Agrippa Castor

Chapter XXI.
Agrippa surnamed Castor, a man of great learning, wrote a strong refutation of the twenty-four volumes which Basilides the heretic had written against the Gospel, disclosing all his mysteries and enumerating the prophets Barcabbas and Barchob and all the other barbarous names which terrify the hearers, and his most high God Abraxas, whose name was supposed to contain the year according to the reckoning of the Greeks. Basilides died at Alexandria in the reign of Hadrian, and from him the Gnostic sects arose. In this tempestuous time also, Cochebas leader of the Jewish faction put Christians to death with various tortures.

## Footnotes

* ↑ Flourished about 130 or 135.
* ↑ Various readings are Barcobus, Barcobeth, Barcho et, Bascobus et.
* ↑ reckoning all but T and Her. which have nomenclature.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Anatolius the bishop

Chapter LXXIII.
Anatolius of Alexandria, bishop of Laodicea in Syria, who flourished under the emperors Probus and Carus, was a man of wonderful learning in arithmetic, geometry, astronomy, grammar, rhetoric, and dialectic. We can get an idea of the greatness of his genius from the volume which he wrote On the passover and his ten books On the institutes of arithmetic.

## Footnotes

* ↑ Born about 230, bishop 270, died about 283.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Another Gregory, also a bishop

Chapter CXXVIII.
Gregory bishop of Nyssa, the brother of Basil of Cæsarea, a few years since read to Gregory Nazianzan and myself a work against Eunomius. He is said to have also written many other works, and to be still writing.

## Footnotes

* ↑ Born 339–2, bishop 372, deposed 376, restored 378, died after 394.
# On the Question of Free Trade

On the Question of Free Trade was prepared in September 1847, given in French in Brussels on January 9, 1848 and printed in French in pamphlet form at the end of January. Engels prepared an Introduction in English and supervised the first 1888 English translation.
* Free Trade, translation by Florence Kelley and edited by Engels, Boston (1888) (transcription project)
** "Free Trade", an edition included with Lothrop's translation of Wage-Labor and Capital (1902) (transcription project)
* "Speech on the Question of Free Trade", included in Volume 6 of the Marx Engels Collected Works (1975)
* On the Question of Free Trade, an unsourced translation
# On the Rail

Serial article in Once a Week.
* Part 1
* Part 2
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 141

Letter CXLI. To Augustine
A short note in which Jerome praises Augustine for the determined stand which he has made against heresy and speaks of him as “the restorer of the ancient faith.” The allusion seems to be to his action in the Pelagian controversy. If so, the date is probably 418 a.d. This letter is among those of Augustine, number 195.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 140

Letter CXL. To Cyprian the Presbyter.
Cyprian had visited Jerome at Bethlehem and had asked him to write an exposition of Psalm XC. in simple language such as might be readily understood. With this request Jerome now complies, giving a very full account of the psalm, verse by verse, and bringing the treasures of his learning and especially his knowledge of Hebrew to bear upon it. He asserts its Mosaic authorship but is careful to add that “the man of God” may have spoken not for himself but in the name of the Jewish people. He speaks of the five books into which the psalter is divisible and says that it is a mistake to ascribe all the psalms to David. An allusion to the doctrine of Pelagius shows that the letter must belong to Jerome’s last years, and Vallarsi is probably right in assigning it to a.d. 418.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 142

Letter CXLII. To Augustine.
There is good ground for supposing this to form part of the previous letter. If so, Jerome speaks in a figure of the success gained by Pelagianism in Palestine. “Jerusalem,” he says, “is in the hands of Nebuchadnezzar and will not heed the voice of Jeremiah,” that is, as the context shews, Jerome himself. This letter is among those of Augustine, number 123.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 136

Letter CXXXVI. From Pope Innocent to Jerome.
Innocent expresses his sympathy with Jerome and promises to take strong measures to punish his opponents if he will bring specific charges against them. The date of the letter is a.d. 417.
Innocent to his most esteemed son, the presbyter Jerome.
The apostle bears witness that contention has never done good in the church; and for this reason he gives direction that heretics should be admonished once or twice in the beginning of their heresy and not subjected to a long series of rebukes. Where this rule is negligently observed, the evil to be guarded against so far from being evaded is rather intensified.
Your grief and lamentation have so affected us that we can neither act nor advise.
To begin however, we commend you for the constancy of your faith. To quote your own words spoken many times in the ears of many, a man will gladly face misrepresentation or even personal danger on behalf of the truth; if he is looking for the blessedness that is to come. We remind you of what you have yourself preached although we are sure that you need no reminder. The spectacle of these terrible evils has so thoroughly roused us that we have hastened to put forth the authority of the apostolic see to repress the plague in all its manifestations; but as your letters name no individuals and bring no specific charges, there is no one at present against whom we can proceed. But we do all that we can; we sympathize deeply with you. And if you will lay a clear and unambiguous accusation against any persons in particular we will appoint suitable judges to try their cases; or if you, our highly esteemed son, think that it is needful for us to take yet graver and more urgent action, we shall not be slow to do so. Meantime we have written to our brother bishop John advising him to act more considerately, so that nothing may occur in the church committed to him which it is his duty to foresee and to prevent, and that nothing may happen which may subsequently prove a source of trouble to him.

## Footnotes

* ↑ Tit. iii. 10, 11.
* ↑ i.e. John of Jerusalem. See the next letter.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 138

Letter CXXXVIII. To Riparius.
Jerome praises Riparius for his zeal on behalf of the Catholic faith and for his efforts to put down the Pelagians. He then describes the attack made by these heretics upon the monasteries of Bethlehem. Now, he is glad to say, they have at last been driven from Palestine. Most of them, that is, for some still linger at Joppa including one of their chief leaders. The date is a.d. 417.
That you fight Christ’s battles against the enemies of the Catholic Faith your own letters have informed me as well as the reports of many persons, but I am told that you find the winds contrary and that those who ought to have been the world’s champions have backed the cause of perdition to each other’s ruin. You are to know that in this part of the world, without any human help and merely by the decree of Christ, Catiline has been driven not only from the capital but from the borders of Palestine. Lentulus, however, and many of his fellow-conspirators still linger to our sorrow in Joppa. I myself have thought it better to change my abode than to surrender the true faith; and have chosen to leave my pleasant home rather than to suffer contamination from heresy. For I could not communicate with men who would either have insisted on my instant submission or would else have summoned me to support my opinions by the sword. A good many, I dare say, have told you the story of my sufferings and of the vengeance which Christ’s uplifted hand has on my behalf taken upon my enemies. I would beg of you, therefore, to complete the task which you have taken up and not, while you are in it, to leave Christ’s church without a defender. Every one knows the weapons that must be used in this warfare; and you, I feel sure will ask for no others. You must contend with all your might against the foe; but it must be not with physical force but with that spiritual charity which is never overcome. The reverend brothers who are with me, unworthy as I am, salute you warmly. The reverend brother, the deacon Alentius, is sure to give you, my worshipful friend, a faithful narrative of all the facts. May Christ our Lord, of His almighty power, keep you safe and mindful of me, truly reverend sir and esteemed brother.

## Footnotes

* ↑ Pelagius would naturally be understood by Catiline, and Celestius by Lentulus, who was Catiline’s lieutenant. But it is known that, after the Synod of Diospolis which acquitted them, Celestius went to Africa, Ephesus, Constantinople, and Rome, while Pelagius apparently remained in Palestine, where he died.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 139

Letter CXXXIX. To Apronius.
Of Apronius nothing is known; but from the mention of Innocent (for whom see Letter CXLIII.) it seems a fair inference that he lived in the West. Jerome here congratulates him on his steadfastness in the faith and exhorts him to come to Bethlehem. He then touches on the mischief done by Pelagius and complains that his own monastery has been destroyed by him or by his partisans. The date of the letter is a.d. 417.
I know not by what wiles of the devil it has come to pass that all your toil and the efforts of the reverend presbyter Innocent and my own prayers and wishes seem for the moment to produce no effect. God be thanked that you are well and that the fire of faith glows in you even when you are in the midst of the devil’s wiles. My greatest joy is to hear that my spiritual sons are fighting in the cause of Christ; and assuredly He in whom we believe will so quicken this zeal of ours that we shall be glad freely to shed our blood in defence of His faith.
I grieve to hear that a noble family has been subverted, for what reason I cannot learn; for the bearer of the letter could give me no information. We may well grieve over the loss of our common friends and ask Christ the only potentate and Lord to have mercy upon them. At the same time we have deserved to receive punishment at God’s hand for we have harboured the enemies of the Lord.
The best course you can take is to leave everything and to come to the East, before all to the holy places; for everything is now quiet here. The heretics have not, it is true, purged the venom from their breasts, but they do not venture to open their impious mouths. They are “like the deaf adder that stoppeth her ear.” Salute your reverend brothers on my behalf.
As for our house, so far as fleshly wealth is concerned, it has been completely destroyed by the onslaughts of the heretics; but by the mercy of Christ it is still filled with spiritual riches. To live on bread is better than to lose the faith.

## Footnotes

* ↑ At this time in Palestine whither he had come as the bearer of letters from Augustine to Jerome and others.
* ↑ The family meant is probably the one warned by Jerome in his letter to Ctesiphon (CXXXIII, § 13). In that case the troubler of its peace is of course Pelagius.
* ↑ 1 Tim. vi. 15.
* ↑ It would seem as if Jerome, like Augustine, had at first thought favourably of Pelagius.
* ↑ Ps. lviii. 4.
* ↑ i.e. the monastic establishment under Jerome’s guidance at Bethlehem. See Letters CXXXV.–CXXXVII.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 143

Letter CXLIII. To Alypius and Augustine.
In this letter Jerome congratulates Alypius and Augustine on their success in strangling the heresy of Cælestius, the co-adjutor of Pelagius, and states that, if he can find time and secretaries, he hopes to write a refutation of the absurd errors of the Pelagian pseudodeacon Annianus. The date is 419 a.d. This letter is among those of Augustine, number 202.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 137

Letter CXXXVII. From Pope Innocent to John, Bishop of Jerusalem.
Innocent censures John for having allowed the Pelagians to effuse the disturbance at Bethlehem mentioned in the two preceding letters and exhorts him to be more watchful over his diocese in future. The date of the letter is a.d. 417. This was the year of the death of both John and Innocent, and it is probable that John never received the letter.
Innocent to his most highly esteemed brother John.
The holy virgins Eustochium and Paula have deplored to me the ravages, murders, fires and outrages of all kinds, which they say that the devil has perpetrated in the district belonging to their church; for with wonderful clemency and generosity they have left untold the name and motive of his human agent. Now although there can be no doubt as to who is the guilty person; yet you, my brother, ought to have taken precautions and to have been more careful of your flock so that no disturbance of the kind might arise; for others suffer by your negligence, and you encourage men by it to make havoc of the Lord’s flock till His tender lambs, fleeced and weakened by fire, sword and persecution, their relations murdered and dead, are, as we are informed, themselves scarce alive. Does it not touch your sacred responsibility as a priest that the devil has shewn himself so powerful against you and yours? Against you, I say; for surely it speaks ill of your capacity as a priest that a crime so terrible should have been committed in the pale of your church. Where were your precautions? Where, after the blow had been struck, were your attempts at relief? Where too were your words of comfort? These ladies tell me that up to the present they have been in a state of too great apprehension to complain of what they have already suffered. I should judge more gravely of the matter had they spoken to me concerning it more freely than they have. Beware then, brother, of the wiles of the old enemy, and in the spirit of a good ruler be vigilant either to correct or to repress such evils. For they have reached my ears in the shape of rumours rather than as specific accusations. If nothing is done, the law of the Church on the subject of injuries may compel the person who has failed to defend his flock to shew cause for his negligence.

## Footnotes

* ↑ i.e. Paula the younger, Eustochium’s niece, concerning whose education Jerome had written to her mother Læta (Letter CVII.).
* ↑ The attack was supposed to have been instigated by Pelagius.
* ↑ In Jerome’s writings this title is often given to bishops. Presbyters are by him rarely so called.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VIII/Chapter 12

Chapter XII.
Of the crowd of the devils, and the disturbance which they always raise in our atmosphere.
But the atmosphere which extends between heaven and earth is ever filled with a thick crowd of spirits, which do not fly about in it quietly or idly, so that most fortunately the divine providence has withdrawn them from human sight. For through fear of their attacks, or horror at the forms, into which they transform and turn themselves at will, men would either be driven out of their wits by an insufferable dread, and faint away, from inability to look on such things with bodily eyes, or else would daily grow worse and worse, and be corrupted by their constant example and by imitating them, and thus there would arise a sort of dangerous familiarity and deadly intercourse between men and the unclean powers of the air, whereas those crimes which are now committed among men, are concealed either by walls and enclosures or by distance and space, or by some shame and confusion: but if they could always look on them with open face, they would be stimulated to a greater pitch of insanity, as there would not be a single moment in which they would see them desist from their
wickedness, since no bodily weariness, or occupation in business or care for their daily food (as in our case) forces them sometimes even against their will to desist from the purposes they have begun to carry out.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VIII/Chapter 2

Chapter II.
Statements on the different kinds of spiritual wickednesses.
Then Germanus: We want to know what is the origin of the great variety of hostile powers opposed to men, and the difference between them, which the blessed Apostle sums up as follows: “We wrestle not against flesh and blood, but against principalities, against powers, against the world-rulers of this darkness, against spiritual wickedness in heavenly places:” and again: “Neither angels nor principalities nor powers nor any other creature, can separate us from the love of God which is in Christ Jesus our Lord.” Whence then arises the enmity of all this malice jealous of us? Are we to believe that those powers were created by the Lord for this; viz., to fight against men in these grades and orders?

## Footnotes

* ↑ Eph. vi. 12.
* ↑ Rom. viii. 38, 39.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VIII/Chapter 14

Chapter XIV.
How it is that spiritual wickednesses obtained the names of powers or principalities.
We can then see clear reasons, in addition to those ideas which we expounded above, why they are called principalities or powers; viz., because they rule and preside over different nations, and at least hold sway over inferior spirits and demons, of which the gospels give us evidence by their own confession that there exist legions. For they could not be called lords unless they had some over whom to exercise the sway of lordship; nor could they be called powers or principalities, unless there were some over whom they could claim power: and this we find pointed out very clearly in the gospel by the Pharisees in their blasphemy: “He casteth out devils by Beelzebub the prince of the devils,” for we find that they are also called “rulers of darkness,” and that one of them is styled “the prince of this world.” But the blessed Apostle declares that hereafter, when all things shall be subdued to Christ, these orders shall be destroyed, saying: “When He shall have delivered up the kingdom to God even the Father, when He shall have destroyed all principalities and powers and dominions.” And this certainly can only take place if they are removed from the sway of those over whom we know that powers and dominions and principalities take charge in this world.

## Footnotes

* ↑ S. Luke xi. 15.
* ↑ Eph. vi. 12.
* ↑ S. John xiv. 30.
* ↑ 1 Cor. xv. 24.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VIII/Chapter 15

Chapter XV.
Of the fact that it is not without reason that the names of angels and archangels are given to holy and heavenly powers.
For no one doubts that not without cause or reason are the same titles of rank assigned to the better sort, and that they are names of office and of worth or dignity, for it is plain that they are termed angels, i.e., messengers from their office of bearing messages, and the appropriateness of the name teaches that they are “archangels” because they preside over angels, “dominions” because they hold dominion over certain persons, and “principalities” because they have some to be princes over, and “thrones” because they are so near to God and so privy and close to Him that the Divine Majesty specially rests in them as in a Divine throne, and in a way reclines surely on them.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VIII/Chapter 18

Chapter XVIII.
Of the degrees of wickedness which exist in hostile spirits, as shown in the case of two philosophers.
But of the difference that there is between demons we have learnt a great deal by means of those two philosophers who formerly by acts of magic had oftentimes great experience both of their laziness and of their courage and savage wickedness. For these looking down on the blessed Antony as a boor and rustic, and wanting, if they could not injure him any further, at least to drive him from his cell by illusions of magic and the devices of demons, despatched against him most foul spirits, for they were impelled to this attack upon him by the sting of jealousy because enormous crowds came daily to him as the servant of God. And when these most savage demons did not even venture to approach him as he was now signing his breast and forehead with the sign of the cross, and, now devoting himself to prayer and supplication, they returned without any result to those who had directed them; and these again sent against him others more desperate in wickedness, and when these too had spent their strength in vain, and returned without having accomplished anything, and others still more powerful were nevertheless told off against the victorious soldier of Christ, and could prevail nothing against him, all these great plots of theirs devised with all the arts of magic were only useful in proving the great value that there is in the profession of Christians, so that those fierce and powerful shadows, which they thought would veil the sun and moon if they were directed towards them, could not only not injure him, but not even draw him forth from his monastery for a single instant.