OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book III/Chapter 23

Chapter XXIII.—How he wrote to the Egyptians, exhorting them to Peace.
And now, when all else were at peace, among the Egyptians alone an implacable contention still raged, so as once more to disturb the emperor’s tranquillity, though not to excite his anger. For indeed he treated the contending parties with all respect, as fathers, nay rather, as prophets of God; and again he summoned them to his presence, and again patiently acted as mediator between them, and honored them with gifts, and communicated also the result of his arbitration by letter. He confirmed and sanctioned the decrees of the council, and called on them to strive earnestly for concord, and not to distract and rend the Church, but to keep before them the thought of God’s judgment. And these injunctions the emperor sent by a letter written with his own hand.

## Footnotes

* ↑ Continuation of the Arian controversy.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book III/Chapter 25

Chapter XXV.—How he ordered the Erection of a Church at Jerusalem, in the Holy Place of our Saviour’s Resurrection.
After these things, the pious emperor addressed himself to another work truly worthy of record, in the province of Palestine. What then was this work? He judged it incumbent on him to render the blessed locality of our Saviour’s resurrection an object of attraction and veneration to all. He issued immediate injunctions, therefore, for the erection in that spot of a house of prayer: and this he did, not on the mere natural impulse of his own mind, but being moved in spirit by the Saviour himself.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book III/Chapter 21

Chapter XXI.—Recommendation to the Bishops, on their Departure, to Preserve Harmony.
And now, when the council was on the point of being finally dissolved, he summoned all the bishops to meet him on an appointed day, and on their arrival addressed them in a farewell speech, in which he recommended them to be diligent in the maintenance of peace, to avoid contentious disputations, amongst themselves and not to be jealous, if any one of their number should appear pre-eminent for wisdom and eloquence, but to esteem the excellence of one a blessing common to all. On the other hand he reminded them that the more gifted should forbear to exalt themselves to the prejudice of their humbler brethren, since it is God’s prerogative to judge of real superiority. Rather should they considerately condescend to the weaker, remembering that absolute perfection in any case is a rare quality indeed. Each then, should be willing to accord indulgence to the other for slight offenses, to regard charitably and pass over mere human weaknesses; holding mutual harmony in the highest honor, that no occasion of mockery might be given by their dissensions to those who are ever ready to blaspheme the word of God: whom indeed we should do all in our power to save, and this cannot be unless our conduct seems to them attractive. But you are well aware of the fact that testimony is by no means productive of blessing to all, since some who hear are glad to secure the supply of their mere bodily necessities, while others court the patronage of their superiors; some fix their affection on those who treat them with hospitable kindness, others again, being honored with presents, love their benefactors in return; but few are they who really desire the word of testimony, and rare indeed is it to find a friend of truth. Hence the necessity of endeavoring to meet the case of all, and, physician-like, to administer to each that which may tend to the health of the soul, to the end that the saving doctrine may be fully honored by all. Of this kind was the former part of his exhortation; and in conclusion he enjoined them to offer diligent supplications to God on his behalf. Having thus taken leave of them, he gave them all permission to return to their respective countries; and this they did with joy, and thenceforward that unity of judgment at which they had arrived in the emperor’s presence continued to prevail, and those who had long been divided were bound together as members of the same body.

## Footnotes

* ↑ Or “such were the injunctions which the emperor laid especially on their consciences.”
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book III/Chapter 24

Chapter XXIV.—How he wrote Frequent Letters of a Religious Character to the Bishops and People.
But besides these, his writings are very numerous on kindred subjects, and he was the author of a multitude of letters, some to the bishops, in which he laid injunctions on them tending to the advantage of the churches of God; and sometimes the thrice blessed one addressed the people of the churches generally, calling them his own brethren and fellow-servants. But perhaps we may hereafter find leisure to collect these despatches in a separate form, in order that the integrity of our present history may not be impaired by their insertion.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book III/Chapter 2

Chapter II.—Farther Remarks on Constantine’s Piety, and his Open Testimony to the Sign of the Cross.
And when we consider that their iniquities were without example, and the atrocities which they dared to perpetrate against the Church such as had never been heard of in any age of the world, well might God himself bring before us something entirely new, and work thereby effects such as had hitherto been never either recorded or observed. And what miracle was ever more marvelous than the virtues of this our emperor, whom the wisdom of God has vouchsafed as a gift to the human race? For truly he maintained a continual testimony to the Christ of God with all boldness, and before all men; and so far was he from shrinking from an open profession of the Christian name, that he rather desired to make it manifest to all that he regarded this as his highest honor, now impressing on his face the salutary sign, and now glorying in it as the trophy which led him on to victory.

## Footnotes

* ↑ Note the explicit testimony of Eusebius here, and compare Prolegomena, under Religious Characteristics.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book X/Chapter 9

Chapter 9.—The Mind Knows Itself, by the Very Act of Understanding the Precept to Know Itself.
12. Let it not therefore seek to discern itself as though absent, but take pains to discern itself as present. Nor let it take knowledge of itself as if it did not know itself, but let it distinguish itself from that which it knows to be another. For how will it take pains to obey that very precept which is given it, “Know thyself,” if it knows not either what “know” means or what “thyself” means? But if it knows both, then it knows also itself. Since “know thyself” is not so said to the mind as is “Know the cherubim and the seraphim;” for they are absent, and we believe concerning them, and according to that belief they are declared to be certain celestial powers. Nor yet again as it is said, Know the will of that man: for this it is not within our reach to perceive at all, either by sense or understanding, unless by corporeal signs actually set forth; and this in such a way that we rather believe than understand. Nor again as it is said to a man, Behold thy own face; which he can only do in a looking-glass. For even our own face itself is out of the reach of our own seeing it; because it is not there where our look can be directed. But when it is said to the mind, Know thyself; then it knows itself by that very act by which it understands the word “thyself;” and this for no other reason than that it is present to itself. But if it does not understand what is said, then certainly it does not do as it is bid to do. And therefore it is bidden to do that thing which it does do, when it understands the very precept that bids it.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XI

Book XI.
A kind of image of the Trinity is pointed out, even in the outer man; first of all, in those things which are perceived from without, viz. in the bodily object that is seen, and in the form that is impressed by it upon the sight of the seer, and in the purpose of the will that combines the two; although these three are neither mutually equal, nor of one substance. Next, a kind of trinity, in three somewhats of one substance, is observed to exist in the mind itself, as it were introduced there from those things that are perceived from without; viz. the image of the bodily object which is in the memory, and the impression formed therefrom when the mind’s eye of the thinker is turned to it, and the purpose of the will combining both. And this latter trinity is also said to pertain to the outer man, in that it is introduced into the mind from bodily objects, which are perceived from without.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book X/Chapter 6

Chapter 6.—The Opinion Which the Mind Has of Itself is Deceitful.
8. But the mind errs, when it so lovingly and intimately connects itself with these images, as even to consider itself to be something of the same kind. For so it is conformed to them to some extent, not by being this, but by thinking it is so: not that it thinks itself to be an image, but outright that very thing itself of which it entertains the image. For there still lives in it the power of distinguishing the corporeal thing which it leaves without, from the image of that corporeal thing which it contains therefrom within itself: except when these images are so projected as if felt without and not thought within, as in the case of people who are asleep, or mad, or in a trance.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XI/Chapter 1

Chapter 1.—A Trace of the Trinity Also In the Outer Man.
1. No one doubts that, as the inner man is endued with understanding, so is the outer with bodily sense. Let us try, then, if we can, to discover in this outer man also, some trace, however slight, of the Trinity, not that itself also is in the same manner the image of God. For the opinion of the apostle is evident, which declares the inner man to be renewed in the knowledge of God after the image of Him that created him: whereas he says also in another place, “But though our outer man perish, yet the inward man is renewed day by day.” Let us seek, then, so far as we can, in that which perishes, some image of the Trinity, if not so express, yet perhaps more easy to be discerned. For that outer man also is not called man to no purpose, but because there is in it some likeness of the inner man. And owing to that very order of our condition whereby we are made mortal and fleshly, we handle things visible more easily and more familiarly than things intelligible; since the former are outward, the latter inward; and the former are perceived by the bodily sense, the latter are understood by the mind; and we ourselves, i.e. our minds, are not sensible things, that is, bodies, but intelligible things, since we are life. And yet, as I said, we are so familiarly occupied with bodies, and our thought has projected itself outwardly with so wonderful a proclivity towards bodies, that, when it has been withdrawn from the uncertainty of things corporeal, that it may be fixed with a much more certain and stable knowledge in that which is spirit, it flies back to those bodies, and seeks rest there whence it has drawn weakness. And to this its feebleness we must suit our argument; so that, if we would endeavor at any time to distinguish more aptly, and intimate more readily, the inward spiritual thing, we must take examples of likenesses from outward things pertaining to the body. The outer man, then, endued as he is with the bodily sense, is conversant with bodies. And this bodily sense, as is easily observed, is fivefold; seeing, hearing, smelling, tasting, touching. But it is both a good deal of trouble, and is not necessary, that we should inquire of all these five senses about that which we seek. For that which one of them declares to us, holds also good in the rest. Let us use, then, principally the testimony of the eyes. For this bodily sense far surpasses the rest; and in proportion to its difference of kind, is nearer to the sight of the mind.

## Footnotes

* ↑ Col. iii. 10
* ↑ 2 Cor. iv. 16
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book X/Chapter 5

Chapter 5.—Why the Soul is Enjoined to Know Itself. Whence Come the Errors of the Mind Concerning Its Own Substance.
7. Why therefore is it enjoined upon it, that it should know itself? I suppose, in order that, it may consider itself, and live according to its own nature; that is, seek to be regulated according to its own nature, viz., under Him to whom it ought to be subject, and above those things to which it is to be preferred; under Him by whom it ought to be ruled, above those things which it ought to rule. For it does many things through vicious desire, as though in forgetfulness of itself. For it sees some things intrinsically excellent, in that more excellent nature which is God: and whereas it ought to remain steadfast that it may enjoy them, it is turned away from Him, by wishing to appropriate those things to itself, and not to be like to Him by His gift, but to be what He is by its own, and it begins to move and slip gradually down into less and less, which it thinks to be more and more; for it is neither sufficient for itself, nor is anything at all sufficient for it, if it withdraw from Him who is alone sufficient: and so through want and distress it becomes too intent upon its own actions and upon the unquiet delights which it obtains through them: and thus, by the desire of acquiring knowledge from those things that are without, the nature of which it knows and loves, and which it feels can be lost unless held fast with anxious care, it loses its security, and thinks of itself so much the less, in proportion as it feels the more secure that it cannot lose itself. So, whereas it is one thing not to know oneself, and another not to think of oneself (for we do not say of the man that is skilled in much learning, that he is ignorant of grammar, when he is only not thinking of it, because he is thinking at the time of the art of medicine);—whereas, then, I say it is one thing not to know oneself, and another not to think of oneself, such is the strength of love, that the mind draws in with itself those things which it has long thought of with love, and has grown into them by the close adherence of diligent study, even when it returns in some way to think of itself. And because these things are corporeal which it loved externally through the carnal senses; and because it has become entangled with them by a kind of daily familiarity, and yet cannot carry those corporeal things themselves with itself internally as it were into the region of incorporeal nature; therefore it combines certain images of them, and thrusts them thus made from itself into itself. For it gives to the forming of them somewhat of its own substance, yet preserves the while something by which it may judge freely of the species of those images; and this something is more properly the mind, that is, the rational understanding, which is preserved that it may judge. For we see that we have those parts of the soul which are informed by the likenesses of corporeal things, in common also with beasts.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book X/Chapter 8

Chapter 8.—How the Soul Inquires into Itself. Whence Comes the Error of the Soul Concerning Itself.
11. It is then a wonderful question, in what manner the soul seeks and finds itself; at what it aims in order to seek, or whither it comes, that it may come into or find out. For what is so much in the mind as the mind itself? But because it is in those things which it thinks of with love, and is wont to be in sensible, that is, in corporeal things with love, it is unable to be in itself without the images of those corporeal things. And hence shameful error arises to block its way, whilst it cannot separate from itself the images of sensible things, so as to see itself alone. For they have marvellously cohered with it by the close adhesion of love. And herein consists its uncleanness; since, while it strives to think of itself alone, it fancies itself to be that, without which it cannot think of itself. When, therefore, it is bidden to become acquainted with itself, let it not seek itself as though it were withdrawn from itself; but let it withdraw that which it has added to itself. For itself lies more deeply within, not only than those sensible things, which are clearly without, but also than the images of them; which are indeed in some part of the soul, viz., that which beasts also have, although these want understanding, which is proper to the mind. As therefore the mind is within, it goes forth in some sort from itself, when it exerts the affection of love towards these, as it were, footprints of many acts of attention. And these footprints are, as it were, imprinted on the memory, at the time when the corporeal things which are without are perceived in such way, that even when those corporeal things are absent, yet the images of them are at hand to those who think of them. Therefore let the mind become acquainted with itself, and not seek itself as if it were absent; but fix upon itself the act of [voluntary] attention, by which it was wandering among other things, and let it think of itself. So it will see that at no time did it ever not love itself, at no time did it ever not know itself; but by loving another thing together with itself it has confounded itself with it, and in some sense has grown one with it. And so, while it embraces diverse things, as though they were one, it has come to think those things to be one which are diverse.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XI/Chapter 11

Chapter 11.—Number, Weight, Measure.
18. But because those things which are impressed on the memory singly, can be conceived according to number, measure seems to belong to the memory, but number to the vision; because, although the multiplicity of such visions is innumerable, yet a limit not to be transgressed is prescribed for each in the memory. Therefore, measure appears in the memory, number in the vision of things: as there is some measure in visible bodies themselves, to which measure the sense of those who see is most numerously adjusted, and from one visible object is formed the vision of many beholders, so that even a single person sees commonly a single thing under a double appearance, on account of the number of his two eyes, as we have laid down above. Therefore there is some measure in those things whence visions are copied, but in the visions themselves there is number. But the will which unites and regulates these things, and combines them into a certain unity, and does not quietly rest its desire of [sensuously] perceiving or of conceiving, except in those things from whence the visions are formed, resembles weight. And therefore I would just notice by way of anticipation these three things, measure, number, weight, which are to be perceived in all other things also. In the meantime, I have now shown as much as I can, and to whom I can, that the will is the uniter of the visible thing and of the vision; as it were, of parent and of offspring; whether in [sensuous] perception or in conception, and that it cannot be called either parent or offspring. Wherefore time admonishes us to seek for this same trinity in the inner man, and to strive to pass inwards from that animal and carnal and (as he is called) outward man, of whom I have so long spoken. And here we hope to be able to find an image of God according to the Trinity, He Himself helping our efforts, who as things themselves show, and as Holy Scripture also witnesses, has regulated all things in measure, and number, and weight.

## Footnotes

* ↑ Wisd. xi. 21
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Incarnation of the Word/On the Incarnation of the Word/Chapter 53

§53. The whole fabric of Gentilism levelled at a blow by Christ secretly addressing the conscience of Man.
And to mention one proof of the divinity of the Saviour, which is indeed utterly surprising,—what mere man or magician or tyrant or king was ever able by himself to engage with so many, and to fight the battle against all idolatry and the whole demoniacal host and all magic, and all the wisdom of the Greeks, while they were so strong and still flourishing and imposing upon all, and at one onset to check them all, as was our Lord, the true Word of God, Who, invisibly exposing each man’s error, is by Himself bearing off all men from them all, so that while they who were worshipping idols now trample upon them, those in repute for magic burn their books, and the wise prefer to all studies the interpretation of the Gospels? 2. For whom they used to worship, them they are deserting, and Whom they used to mock as one crucified, Him they worship as Christ, confessing Him to be God. And they that are called gods among them are routed by the Sign of the Cross, while the Crucified Saviour is proclaimed in all the world as God and the Son of God. And the gods worshipped among the Greeks are falling into ill repute at their hands, as scandalous beings; while those who receive the teaching of Christ live a chaster life than they. 3. If, then, these and the like are human works, let him who will point out similar works on the part of men of former time, and so convince us. But if they prove to be, and are, not men’s works, but God’s, why are the unbelievers so irreligious as not to recognise the Master that wrought them? 4. For their case is as though a man, from the works of creation, failed to know God their Artificer. For if they knew His Godhead from His power over the universe, they would have known that the bodily works of Christ also are not human, but are the works of the Saviour of all, the Word of God. And did they thus know, “they would not,” as Paul said, “have crucified the Lord of glory.”

## Footnotes

* ↑ 1 Cor. ii. 8.