OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume V/Philosophical Works/The Making of Man/On the Making of Man/Chapter 27

XXVI. That the resurrection is not beyond probability.
1. There are, however, some who, owing to the feebleness of human reasoning, judging the Divine power by the compass of our own, maintain that what is beyond our capacity is not possible even to God. They point to the disappearance of the dead of old time, and to the remains of those who have been reduced to ashes by fire; and further, besides these, they bring forward in idea the carnivorous beasts, and the fish that receives in its own body the flesh of the shipwrecked sailor, while this again in turn becomes food for men, and passes by digestion into the bulk of him who eats it: and they rehearse many such trivialities, unworthy of God’s great power and authority, for the overthrow of the doctrine, arguing as though God were not able to restore to man his own, by return through the same ways.
2. But we briefly cut short their long circuits of logical folly by acknowledging that dissolution of the body into its component parts does take place, and not only does earth, according to the Divine word, return to earth, but air and moisture also revert to the kindred element, and there takes place a return of each of our components to that nature to which it is allied; and although the human body be dispersed among carnivorous birds, or among the most savage beasts by becoming their food, and although it pass beneath the teeth of fish, and although it be changed by fire into vapour and dust, wheresoever one may in argument suppose the man to be removed, he surely remains in the world; and the world, the voice of inspiration tells us, is held by the hand of God. If thou, then, art not ignorant of any of the things in thy hand, dost thou deem the knowledge of God to be feebler than thine own power, that it should fail to discover the most minute of the things that are within the compass of the Divine span?

## Footnotes

* ↑ Otherwise Chap. xxvii. The Bodleian ms. of the Latin version has the title:—“That however much the human body may have been consumed, the Divine power can easily bring it together.”
* ↑ ἀναλυσέως, in S. Gregory, seems to be frequently used in the sense of “return.” Cf. Phil. i. 23, εἰς τὸ ἀναλῦσαι, καὶ σὺν Χριστῳ εἶναι, where Tertullian translates “cupio recipi”, (De Patientia).
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book I/Chapter 35

Chapter XXXV.
On fortitude. This is divided into two parts: as it concerns matters of war and matters at home. The first cannot be a virtue unless combined with justice and prudence. The other depends to a large extent upon endurance.
175. We have discussed fully enough the nature and force of what is virtuous from the standpoint of justice. Now let us discuss fortitude, which (being a loftier virtue than the rest) is divided into two parts, as it concerns matters of war and matters at home. But the thought of warlike matters seems to be foreign to the duty of our office, for we have our thoughts fixed more on the duty of the soul than on that of the body; nor is it our business to look to arms, but rather to the affairs of peace. Our fathers, however, as Joshua, the son of Nun, Jerubbaal, Samson, and David, gained great glory also in war.
176. Fortitude, therefore, is a loftier virtue than the rest, but it is also one that never stands alone. For it never depends on itself alone. Moreover, fortitude without justice is the source of wickedness. For the stronger it is, the more ready is it to crush the weaker, whilst in matters of war one ought to see whether the war is just or unjust.
177. David never waged war unless he was driven to it. Thus prudence was combined in him with fortitude in the battle. For even when about to fight single-handed against Goliath, the enormous giant, he rejected the armour with which he was laden. His strength depended more on his own arm than on the weapons of others. Then, at a distance, to get a stronger throw, with one cast of a stone, he slew his enemy. After that he never entered on a war without seeking counsel of the Lord. Thus he was victorious in all wars, and even to his last years was ready to fight. And when war arose with the Philistines, he joined battle with their fierce troops, being desirous of winning renown, whilst careless of his own safety.
178. But this is not the only kind of fortitude which is worthy of note. We consider their fortitude glorious, who, with greatness of mind, “through faith stopped the mouth of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong.” They did not gain a victory in common with many, surrounded with comrades, and aided by the legions, but won their triumph alone over their treacherous foes by the mere courage of their own souls. How unconquerable was Daniel, who feared not the lions raging round about him. The beasts roared, whilst he was eating.

## Footnotes

* ↑ Cic. de Off. I. 18, § 61.
* ↑ Cic. de Off. I. 19.
* ↑ 1 Sam. [1 Kings] xvii. 39 ff.
* ↑ 2 Sam. [2 Kings] v. 19.
* ↑ 2 Sam. [2 Kings] xxi. 15.
* ↑ Heb. xi. 33, 34.
* ↑ Bel and the Dragon v. 39.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book I/Chapter 39

Chapter XXXIX.
One must show fortitude in fighting against all vices, especially against avarice. Holy Job teaches this lesson.
202. Fortitude of soul, then, is not an unimportant thing, nor is it cut off from the other virtues, for it wages war in conjunction with the virtues, and alone defends the beauty of all the virtues, and guards their powers of discernment, and fights against all vices with implacable hate. It is unconquerable as regards labours, brave to endure dangers, stern as against pleasures, hardened against allurements, to which it knows not how to lend an ear, nor, so to speak, to give a greeting. It cares not for money, and flies from avarice as from a plague that destroys all virtue. For nothing is so much opposed to fortitude as when one allows oneself to be overcome by gain. Often when the enemy is repulsed and the hosts of the foe are turned to flight, has the warrior died miserably among those whom he has laid low, whilst he is busy with the spoils of the fallen; and the legions, whilst busy with their booty, have called back upon them the enemy that had fled, and so have been robbed of their triumph.
203. Fortitude, then, must repulse so foul a plague and crush it down. It must not let itself be tempted by desires, nor shaken by fear. Virtue stands true to itself and bravely pursues all vices as though they were the poison of virtue. It must repel anger as it were with arms, for it removes counsel far off. It must avoid it as though it were some severe sickness. It must further be on its guard against a desire for glory, which often has done harm when sought for too anxiously, and always when it has been once attained.
204. What of all this was wanting in holy Job, or in his virtue, or what came upon him in the way of vice? How did he bear the distress of sickness or cold or hunger? How did he look upon the dangers which menaced his safety? Were the riches from which so much went to the poor gathered together by plunder? Did he ever allow greed for wealth, or the desire for pleasures, or lusts to rise in his heart? Did ever the unkind disputes of the three princes, or the insults of the slaves, rouse him to anger? Did glory carry him away like some fickle person when he called down vengeance on himself if ever he had hidden even an involuntary fault, or had feared the multitude of the people so as not to confess it in the sight of all? His virtues had no point of contact with any vices, but stood firm on their own ground. Who, then, was so brave as holy Job? How can he be put second to any, on whose level hardly one like himself can be placed?

## Footnotes

* ↑ Cic. de Off. I. 20, § 68.
* ↑ There is a considerable variation of text here. The original of the translation is: “iracundiam velut quibusdam propulset armis, quæ tollat consilium, et tanquam ægritudinem vitet.” Cod. Dresd. reads: “iracundiam…propulset arietibus armisque tollat et convicia tanquam ægritudinem vitet.”
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book I/Chapter 42

Chapter XLII.
The powers that be are not needlessly to be irritated. One must not lend one’s ears to flattery.
217. I think we must take care, lest in being led on by too great a desire for glory, we should abuse the powers that be, and arouse the minds of the heathen, who are opposed to us, to desire persecution, and excite them to anger. How many do some cause to perish, that they themselves may continue to the end, and overcome their tortures!
218. We must also look to it that we do not open our ears to flatterers. To allow oneself to be smoothed down by flattery seems to be a sign not only of want of fortitude, but a sign of actual cowardice.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book I/Chapter 4

Chapter IV.
The same care must be taken that our speech proceed not from evil passions, but from good motives; for here it is that the devil is especially on the watch to catch us.
14. If any one takes heed to this, he will be mild, gentle, modest. For in guarding his mouth, and restraining his tongue, and in not speaking before examining, pondering, and weighing his words—as to whether this should be said, that should be answered, or whether it be a suitable time for this remark—he certainly is practising modesty, gentleness, patience. So he will not burst out into speech through displeasure or anger, nor give sign of any passion in his words, nor proclaim that the flames of lust are burning in his language, or that the incentives of wrath are present in what he says. Let him act thus for fear that his words, which ought to grace his inner life, should at the last plainly show and prove that there is some vice in his morals.
15. For then especially does the enemy lay his plans, when he sees passions engendered in us; then he supplies tinder; then he lays snares. Wherefore the prophet says not without cause, as we heard read to-day: “Surely He hath delivered me from the snare of the hunter and from the hard word.” Symmachus said this means “the word of provocation;” others “the word that brings disquiet.” The snare of the enemy is our speech—but that itself is also just as much an enemy to us. Too often we say something that our foe takes hold of, and whereby he wounds us as though by our own sword. How far better it is to perish by the sword of others than by our own!
16. Accordingly the enemy tests our arms and clashes together his weapons. If he sees that I am disturbed, he implants the points of his darts, so as to raise a crop of quarrels. If I utter an unseemly word, he sets his snare. Then he puts before me the opportunity for revenge as a bait, so that in desiring to be revenged, I may put myself in the snare, and draw the death-knot tight for myself. If any one feels this enemy is
near, he ought to give greater heed to his mouth, lest he make room for the enemy; but not many see him.

## Footnotes

* ↑ Ps. xc. 3 [LXX.].
* ↑ Symmachus, said to have been an Ebionite, lived c. 193–211. He translated the Old Testament into Greek. This was one of the versions Origen made use of in his Hexapla edition of the Bible.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book I/Chapter 34

Chapter XXXIV.
Some other advantages of goodwill are here enumerated.
173. Good-will also is wont to remove the sword of anger. It is also good-will that makes the wounds of a friend to be better than the willing kisses of an enemy. Goodwill again makes many to become one. For if many are friends, they become one; in whom there is but one spirit and one opinion. We note, too, that in friendship corrections are pleasing. They have their sting, but they cause no pain. We are pierced by the words of blame, but are delighted with the anxiety that good-will shows.
174. To conclude, the same duties are not owed to all. Nor is regard ever paid to persons, though the occasion and the circumstances of the case are generally taken into consideration, so that one may at times have to help a neighbour rather than one’s brother. For Solomon also says: “Better is a neighbour that is near than a brother far
off.” For this reason a man generally trusts himself to the good-will of a friend rather than to the ties of relationship with his brother. So far does good-will prevail that it often goes beyond the pledges given by nature.

## Footnotes

* ↑ Prov. xxvii. 6.
* ↑ Cic. de Off. I. 17, § 57.
* ↑ Prov. xxvii. 10.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book I/Chapter 37

Chapter XXXVII.
An even mind should be preserved in adversity as well as in prosperity. However, evil things must be avoided.
186. There is also that true freedom of the mind from vexation which makes us neither give way too much in our griefs, nor be too elated in prosperity. And if they who urge men to undertake the affairs of the state give such rules, how much more
ought we who are called to do duty in the Church, to act thus and do those things which are pleasing to God, so that Christ’s power may show itself forth in us. We too must prove ourselves to our Captain, so that our members may be the weapons of justice; not carnal weapons in which sin may reign, but weapons strong for God, whereby sin may be destroyed. Let our flesh die, that in it every sin may die. And as though living again after death, may we rise to new works and a new life.
187. These, then, are the services of fortitude; and full they are of virtuous and seemly duties. But in all that we do we must look to see, not only if it is virtuous, but whether it is possible, so that we may not enter upon anything that we cannot carry out. Wherefore the Lord, to use His own word, wills us to flee in the time of persecution from one city to another; so that no one, whilst longing for the crown of martyrdom, may put himself in the way of dangers which possibly the weak flesh or a mind indulged could not bear and endure.

## Footnotes

* ↑ Cic. de Off. I. 21, § 72.
* ↑ Cic. de Off. I. 21, § 73.
* ↑ S. Matt. x. 23.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 40

Chapter XL.
That the monk should seek for examples of perfection not from many instances but from one or a very few.
And that you may the more easily arrive at this, the examples of the perfect life of one dwelling in the congregation, which you may imitate, should be sought from a very few or indeed from one or two only and not from too many. For apart from the fact that a life which is tested and refined and purified is only to be found in a few, there is this also to be gained, viz.: that a man is more thoroughly instructed and formed by the example of some one, towards the perfection which he sets before him, viz.: that of the Cœnobite life.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 41

Chapter XLI.
The appearance of what infirmities one who lives in a Cœnobium ought to exhibit.
And that you may be able to attain all this, and continually remain subject to this spiritual rule, you must observe these three things in the congregation: viz.: that as the Psalmist says: “I was like a deaf man and heard not and as one that is dumb who doth not open his mouth; and I became as a man that heareth not, and in whose mouth there are no reproofs,” so you also should walk as one that is deaf and dumb and blind, so that—putting aside the contemplation of him who has been rightly chosen by you as your model of perfection—you should be like a blind man and not see any of those things which you find to be unedifying, nor be influenced by the authority or fashion of those who do these things, and give yourself up to what is worse and what you formerly condemned. If you hear any one disobedient or insubordinate or disparaging another or doing anything different from what was taught to you, you should not go wrong and be led astray by such an
example to imitate him; but, “like a deaf man,” as if you had never heard it, you should pass it all by. If insults are offered to you or to any one else, or wrongs done, be immovable, and as far as an answer in retaliation is concerned be silent “as one that is dumb,” always singing in your heart this verse of the Psalmist: “I said I will take heed to my ways that I offend not with my tongue. I set a guard to my mouth when the sinner stood before me. I was dumb and was humbled and kept silence from good things.” But cultivate above everything this fourth thing which adorns and graces those three of which we have spoken above; viz.: make yourself, as the Apostle directs, a fool in this world that you may become wise, exercising no discrimination and judgment of your own on any of those matters which are commanded to you, but always showing obedience with all simplicity and faith, judging that alone to be holy, useful, and wise which God’s law or the decision of your superior declares to you to be such. For built up on such a system of instruction you may continue forever under this discipline, and not fall away from the monastery in consequence of any temptations or devices of the enemy.

## Footnotes

* ↑ Quarum debilitatum similitudinem suscipere debeat qui in cœnobio commoratur.—Petschenig. The text of Gazæus gives as the title of this chapter: “In congregatione cœnobitica constituti quid tolerare ac sustinere debeant.”
* ↑ Ps. xxxvii. (xxxviii.) 14, 15.
* ↑ Nec (Petschenig). Gazæus reads ne.
* ↑ Ps. xxxviii. (xxxix.) 2, 3.
* ↑ Cf. 1 Cor. iii. 18.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 39

Chapter XXXIX.
Of the way in which we shall mount towards perfection, whereby we may afterwards ascend from the fear of God up to love.
“The beginning” of our salvation and the safeguard of it is, as I said, “the fear of the Lord.” For through this those who are trained in the way of perfection can gain a start in conversion as well as purification from vices and security in virtue. And when this has gained an entrance into a man’s heart it produces contempt of all things, and begets a forgetfulness of kinsfolk and an horror of the world itself. But by the contempt for the loss of all possessions humility is gained. And humility is attested by these signs: First of all if a man has all his desires mortified; secondly, if he conceals none of his actions or even of his thoughts from his superior; thirdly, if he puts no trust in his own opinion, but all in the judgment of his superior, and listens eagerly and willingly to his directions; fourthly, if he maintains in everything obedience and gentleness and constant patience; fifthly, if he not only hurts nobody else, but also is not annoyed or vexed at wrongs done to himself; sixthly, if he does nothing and ventures on nothing to which he is not urged by the Common Rule or by the example of our elders; seventhly, if he is contented with the lowest possible position, and considers himself as a bad workman and unworthy in the case of everything enjoined to him; eighthly, if he does not only outwardly profess with his lips that he is inferior to all, but really believes it in the inmost thoughts of his heart; ninthly, if he governs his tongue, and is not over talkative; tenthly, if he is not easily moved or too ready to laugh. For by such signs and the like is true humility recognised. And when this has once been genuinely secured, then at once it leads you on by a still higher step to love which knows no fear; and through this you begin, without any effort and as it were naturally, to keep up everything that you formerly observed not without fear of punishment; no longer now from regard of punishment or fear of it but from love of goodness itself, and delight in virtue.

## Footnotes

* ↑ Prov. ix. 10.
* ↑ Cf. 1 John iv. 18.
* ↑ With this chapter there should be compared the Rule of S. Benedict c. vii., where a very similar description is given of twelve grades “on the mystic ladder [of humility] which Jacob saw,” evidently suggested by the chapter before us.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 38

Chapter XXXVIII.
Of the renunciant’s preparation against temptation, and of the few who are worthy of imitation.
Wherefore, as Scripture says, “when you go forth to serve the Lord stand in the fear of the Lord, and prepare your mind” not for repose or carelessness or delights, but for temptations and troubles. For “through much tribulation we must enter into the kingdom of God.” For “strait is the gate and narrow is the way which leadeth unto life, and
few there be which find it.” Consider therefore that you belong to the few and elect; and do not grow cold after the examples of the lukewarmness of many: but live as the few, that with the few you may be worthy of a place in the kingdom of God: for “many are called, but few chosen,” and it is a “little flock to which it is the Father’s good pleasure to give” an inheritance. You should therefore realize that it is no light sin for one who has made profession of perfection to follow after what is imperfect. And to this state of perfection you may attain by the following steps and in the following way.

## Footnotes

* ↑ Ecclus. ii. 1.
* ↑ Acts xiv. 22; S. Matt. vii. 14.
* ↑ S. Matt. xx. 16; S. Luke xii. 32.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 36

Chapter XXXVI.
How our renunciation of the world is of no use if we are again entangled in those things which we have renounced.
Beware therefore lest at any time you take again any of those things which you renounced and forsook, and, contrary to the Lord’s command, return from the field of evangelical work, and be found to have clothed yourself again in your coat which you had stripped off; neither sink back to the low and earthly lusts and desires of this world, and in defiance of Christ’s word come down from the rod of perfection and dare to take up again any of those things which you have renounced and forsaken. Beware that you remember nothing of your kinsfolk or of your former affections, and that you are not called back to the cares and anxieties of this world, and (as our Lord says) putting your hand to the plough and looking back be found unfit for the kingdom of heaven. Beware lest at any time, when you have begun to dip into the knowledge of the Psalms and of this life, you be little by little puffed up and think of reviving that pride which now at your beginning you have trampled under foot in the ardour of faith and in fullest humility; and thus (as the Apostle says) building again those things which you had destroyed, you make yourself a backslider. But rather take heed to continue even to the end in that state of nakedness of which you made profession in the sight of God and of his angels. In this humility too and patience, with which you persevered for ten days before the doors and entreated with many tears to be admitted into the monastery, you should not only continue but also increase and go forward. For it is too bad that when you ought to be carried on from the rudiments and beginnings, and go forward to perfection, you should begin to fall back from these to worse things. For not he who begins these things, but he who endures in them to the end, shall be saved.

## Footnotes

* ↑ Cf. S. Matt. xxiv. 18.
* ↑ S. Luke ix. 62.
* ↑ Cf. Gal. ii. 18.
* ↑ Cf. S. Matt. xxiv. 13.