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# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference III/Chapter 2

Chapter II.
Of the discourse of the same old man, and our reply to it.
As then we were anxious to learn from his teaching, we came in some agitation to his cell towards evening. And after a short silence he began to commend our undertaking, because we had left our homes, and had visited so many countries out of love for the Lord, and were endeavouring with all our might to endure want and the trials of the desert, and to imitate their severe life, which even those who had been born and bred in the same state of want and penury, could scarcely put up with; and we replied that we had come for his teaching and instruction in order that we might be to some extent initiated in the customs of so great a man, and in that perfection which we had known from many evidences to exist in him, not that we might be honoured by any commendations to which we had no right, or be puffed up with any elation of mind, (with which we were sometimes exercised in our own cells at the suggestion of our enemy) in consequence of any words of his. Wherefore we begged him rather to lay before us what would make us humble and contrite, and not what would flatter us and puff us up.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference III/Chapter 16

Chapter XVI.
That faith itself must be given us by the Lord.
But so thoroughly did the Apostles realize that everything which concerns salvation was given them by the Lord, that they even asked that faith itself should be granted from the Lord, saying: “Add to us faith” as they did not imagine that it could be gained by free will, but believed that it would be bestowed by the free gift of God. Lastly the Author of man’s salvation teaches us how feeble and weak and insufficient our faith would be unless it were strengthened by the aid of the Lord, when He says to Peter “Simon, Simon, behold Satan hath desired to have you that he may sift you as wheat. But I have prayed to my Father that thy faith fail not.” And another finding that this was happening in his own case, and seeing that his faith was being driven by the waves of unbelief on the rocks which would cause a fearful shipwreck, asks of the same Lord an aid to his faith, saying “Lord, help mine unbelief.” So thoroughly then did those Apostles and men in the gospel realize that everything which is good is brought to perfection by the aid of the Lord, and not imagine that they could preserve their faith unharmed by their own strength or free will that they prayed that it might be helped or granted to them by the Lord. And if in Peter’s case there was need of the Lord’s help that it might not fail, who will be so presumptuous and blind as to fancy that he has no need of daily assistance from the Lord in order to preserve it? Especially
as the Lord Himself has made this clear in the gospel, saying: “As the branch cannot bear fruit of itself except it abide in the vine, so no more can ye, except ye abide in me.” And again: “for without me ye can do nothing.” How foolish and wicked then it is to attribute any good action to our own diligence and not to God’s grace and assistance, is clearly shown by the Lord’s saying, which lays down that no one can show forth the fruits of the Spirit without His inspiration and co-operation. For “every good gift and every perfect boon is from above, coming down from the Father of lights.” And Zechariah too says, “For whatever is good is His, and what is excellent is from Him.” And so the blessed Apostle consistently says: “What hast thou which thou didst not receive? But if thou didst receive it, why boastest thou as if thou hadst not received it?”

## Footnotes

* ↑ S. Luke xvii. 5.
* ↑ S. Luke xxii. 31, 32.
* ↑ S. Mark ix. 23.
* ↑ S. John xv. 4.
* ↑ Ib. ver. 5.
* ↑ S. James i. 17.
* ↑ Zech. ix. 17 (LXX.).
* ↑ 1 Cor. iv. 7.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference III/Chapter 3

Chapter III.
The statement of Abbot Paphnutius on the three kinds of vocations, and the three sorts of renunciations.
Then The Blessed Paphnutius: There are, said he, three kinds of vocations. And we know that there are three sorts of renunciations as well, which are necessary to a monk, whatever his vocation may be. And we ought diligently to examine first the reason for which we said that there were three kinds of vocations, that when we are sure that we are summoned to God’s service in the first stage of our vocation, we may take care that our life is in harmony with the exalted height to which we are called, for it will be of no use to have made a good beginning if we do not show forth an end corresponding to it. But if we feel that only in the last resort have we been dragged away from a worldly life, then, as it appears that we rest on a less satisfactory beginning as regards religion, so must we proportionately make the more earnest endeavours to rouse ourselves with spiritual fervour to make a better end. It is well too on every ground for us to know secondly the manner of the threefold renunciations because we shall never be able to attain perfection, if we are ignorant of it or if we know it, but do not attempt to carry it out in act.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference III/Chapter 17

Chapter XVII.
That temperateness and the endurance of temptations must be given to us by the Lord.
And that all the endurance, with which we can bear the temptations brought upon us, depends not so much on our own strength as on the mercy and guidance of God, the blessed Apostle thus declares: “No temptation hath come upon you but such as is common to man. But God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation make also a way of escape, that ye may be able to bear it.” And that God fits and strengthens our souls for every good work, and worketh in us all those things which are pleasing to Him, the same Apostle teaches: “May the God of peace who brought out of darkness the great Shepherd of the sheep, Jesus Christ, in the blood of the everlasting Testament, fit you in all goodness, working in you what is well-pleasing in His sight.” And that the same thing may happen to the Thessalonians he prays as follows, saying: “Now our Lord Jesus Christ Himself and God our Father who hath loved us and hath given us everlasting consolation and good hope in grace, exhort your hearts, and confirm you in every good word and work.”

## Footnotes

* ↑ 1 Cor. x. 13.
* ↑ Heb. xiii. 20, 21.
* ↑ 2 Thess. ii. 15, 16.
# On a Grey Thread/Chance

Chance
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# On a Grey Thread/Despair

Despair
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# On a Grey Thread/Declaration

Declaration
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# On a Grey Thread/Disillusionment

Disillusionment
The agonies of disillusionment are the growing-pains of Truth
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# On a Grey Thread/Chant of Spring

Chant of Spring
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# On a Grey Thread/Come and Lie With Me

Come And Lie With Me
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# On a Grey Thread/Dawn

Dawn
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# On a Grey Thread/Epilogue

Epilogue
Epilogue
The Series of First Volumes
I - Open Shutters - Oliver Jenkins
II - Star Pollen - Power Dalton
III - Orioles & Blackbirds - Hi Simons
IV - Fringe - Pearl Andelson
V - A Prayer Rug - Jessica Nelson North
VI - On A Grey Thread - Elsa Gidlow
Will Ransom
Publisher
14 West Washington Street
Chicago - U S A
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# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book III/Chapter 16

Chapter XVI.
After saying a few words about Tobit he demonstrates that Raguel surpassed the philosophers in virtue.
96. Tobit also clearly portrayed in his life true virtue, when he left the feast and buried the dead, and invited the needy to the meals at his own poor table. And Raguel is a still brighter example. For he, in his regard for virtue, when asked to give his daughter in marriage, was not silent regarding his daughter’s faults, for fear of seeming to get the better of the suitor by silence. So when Tobit the son of Tobias asked that his daughter might be given him, he answered that, according to the law, she ought to be given him as near of kin, but that he had already given her to six men, and all of them were dead. This just man, then, feared more for others than for himself, and wished rather that his daughter should remain unmarried than that others should run risks in consequence of their union with her.
97. How simply he settled all the questions of the philosophers! They talk about the defects of a house, whether they ought to be concealed or made known by the vendor. Raguel was quite certain that his daughter’s faults ought not to be kept secret. And, indeed, he had not been eager to give her up—he was asked for her. We can have no doubt how much more nobly he acted than those philosophers, when we consider how much more important a daughter’s future is than some mere money affair.

## Footnotes

* ↑ Tob. ii. 4.
* ↑ Tob. vii. 11.
* ↑ Cic. de Off. III. 13.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book III/Chapter 21

Chapter XXI.
Esther in danger of her life followed the grace of virtue; nay, even a heathen king did so, when death was threatened to a man most friendly to him. For friendship must ever be combined with virtue, as the examples of Jonathan and Ahimelech show.
123. Why did Queen Esther expose herself to death and not fear the wrath of a fierce king? Was it not to save her people from death, an act both seemly and virtuous? The king of Persia himself also, though fierce and proud, yet thought it seemly to show honour to the man who had given information about a plot which had been laid against himself, to save a free people from slavery, to snatch them from death, and not to spare him who had pressed on such unseemly plans. So finally he handed over to the gallows the man that stood second to himself, and whom he counted chief among all his friends, because he considered that he had dishonoured him by his false counsels.
124. For that commendable friendship which maintains virtue is to be preferred most certainly to wealth, or honours, or power. It is not wont to be preferred to virtue indeed, but to follow after it. So it was with Jonathan, who for his affection’s sake avoided not his father’s displeasure nor the danger to his own safety. So, too, it was with Ahimelech, who, to preserve the duties of hospitality, thought he must endure death rather than betray his friend when fleeing.

## Footnotes

* ↑ Esther iv. 16.
* ↑ Esther vi. 10.
* ↑ Esther vii. 9, 10.
* ↑ Cic. de Off. III. 10, § 43.
* ↑ 1 Sam. [1 Kings] xx. 27.
* ↑ 1 Sam. [1 Kings] xxii. 17.
# Nicene and Post-Nicene Fathers: Series II/Volume V/Dogmatic Treatises/Against Eunomius/Book VII
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
# Nicene and Post-Nicene Fathers: Series II/Volume V/Dogmatic Treatises/Against Eunomius/Book VIII
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
# Noto v. United States
## Concurring Opinions

    Black
    Douglas
United States Supreme Court
367 U.S. 290
Noto v. United States
Argued: Oct. 10 and 11, 1960. --- Decided: June 5, 1961
Mr. John J. Abt, New York City, for petitioner.
Mr. Kevin T. Maroney, Washington, D.C., for respondent.
Mr. Justice HARLAN 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
# Noto v. United States/Concurrence Douglas

* Court Documents
* Case Syllabus
* Opinion of the Court
* Concurring Opinions Black Douglas
United States Supreme Court
367 U.S. 290
Noto v. United States
Argued: Oct. 10 and 11, 1960. --- Decided: June 5, 1961
Mr. Justice DOUGLAS, concurring.
The utterances, attitudes, and associations in this case, like those in Scales v. United States, 367 U.S. 203, 81 S.Ct. 1469, 6 L.Ed.2d 782 are in my view wholly protected by the First Amendment and not subject to inquiry, examination, or prosecution by the Federal Government.
For that reason, as well as for the one mentioned by Mr. Justice BRENNAN, I would remand the case to the District Court with directions to dismiss the indictment.

## 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
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XXV

Chapter XXV.
Intercourse of Sulpitius with Martin.
For since I, having long heard accounts of his faith, life and virtues, burned with a desire of knowing him, I undertook what was to me a pleasant journey for the purpose of seeing him. At the same time, because already my mind was inflamed with the desire of writing his life, I obtained my information partly from himself, in so far as I could venture to question him, and partly from those who had lived with him, or well knew the facts of the case. And at this time it is scarcely credible with what humility and with what kindness he received me; while he cordially wished me joy, and rejoiced in the Lord that he had been held in such high estimation by me that I had undertaken a journey owing to my desire of seeing him. Unworthy me! (in fact, I hardly dare acknowledge it), that he should have deigned to admit me to fellowship with him! He went so far as in person to present me with water to wash my hands, and at eventide he himself washed my feet; nor had I sufficient courage to resist or oppose his doing so. In fact, I felt so overcome by the authority he unconsciously exerted, that I deemed it unlawful to do anything but acquiesce in his arrangements. His conversation with me was all directed to such points as the following: that the allurements of this world and secular burdens were to be abandoned in order that we might be free and unencumbered in following the Lord Jesus; and he pressed upon me as an admirable example in present circumstances the conduct of that distinguished man Paulinus, of whom I have made mention above. Martin declared of him that, by parting with his great possessions and following Christ, as he did, he showed himself almost the only one who in these times had fully obeyed the precepts of the Gospel. He insisted strongly that that was the man who should be made the object of our imitation, adding that the present age was fortunate in possessing such a model of faith and virtue. For Paulinus, being rich and having many possessions, by selling them all and giving them to the poor according to the expressed will of the Lord, had, he said, made possible by actual proof what appeared impossible of accomplishment. What power and dignity there were in Martin’s words and conversation! How active he was, how practical, and how prompt and ready in solving questions connected with Scripture! And because I know that many are incredulous on this point,—for indeed I have met with persons who did not believe me when I related such things,—I call to witness Jesus, and our common hope as Christians, that I never heard from any other lips than those of Martin such exhibitions of knowledge and genius, or such specimens of good and pure speech. But yet, how insignificant is all such praise when compared with the virtues which he possessed! Still, it is remarkable that in a man who had no claim to be called learned, even this attribute [of high intelligence] was not wanting.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XXIV

Chapter XXIV.
Martin is tempted by the Wiles of the Devil.
It was found, again, that about the same time there was a young man in Spain, who, having by many signs obtained for himself authority among the people, was puffed up to such a pitch that he gave himself out as being Elias. And when multitudes had too readily believed this, he went on to say that he was actually Christ; and he succeeded so well even in this delusion that a certain bishop named Rufus worshiped him as being the Lord. For so doing, we have seen this bishop at a later date deprived of his office. Many of the brethren have also informed me that at the same time one arose in the East, who boasted that he was John. We may infer from this, since false prophets of such a kind have appeared, that the coming of Antichrist is at hand; for he is already practicing in these persons the mystery of iniquity. And truly I think this point should not be passed over, with what arts the devil about this very time tempted Martin. For, on a certain day, prayer having been previously offered, and the fiend himself being surrounded by a purple light, in order that he might the more easily deceive people by the brilliance of the splendor assumed, clothed also
in a royal robe, and with a crown of precious stones and gold encircling his head, his shoes too being inlaid with gold, while he presented a tranquil countenance, and a generally rejoicing aspect, so that no such thought as that he was the devil might be entertained—he stood by the side of Martin as he was praying in his cell. The saint being dazzled by his first appearance, both preserved a long and deep silence. This was first broken by the devil, who said: “Acknowledge, Martin, who it is that you behold. I am Christ; and being just about to descend to earth, I wished first to manifest myself to thee.” When Martin kept silence on hearing these words, and gave no answer whatever, the devil dared to repeat his audacious declaration: “Martin, why do you hesitate to believe, when you see? I am Christ.” Then Martin, the Spirit revealing the truth to him, that he might understand it was the devil, and not God, replied as follows: “The Lord Jesus did not predict that he would come clothed in purple, and with a glittering crown upon his head. I will not believe that Christ has come, unless he appears with that appearance and form in which he suffered, and openly displaying the marks of his wounds upon the cross.” On hearing these words, the devil vanished like smoke, and filled the cell with such a disgusting smell, that he left unmistakable evidences of his real character. This event, as I have just related, took place in the way which I have stated, and my information regarding it was derived from the lips of Martin himself; therefore let no one regard it as fabulous.

## Footnotes

* ↑ “Prece” for the usual reading “prae se.”
* ↑ In spite of the combined testimony of Martin and Sulpitius here referred to, few will have any doubts as to the real character of the narrative.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XXVI

Chapter XXVI.
Words cannot describe the Excellences of Martin.
But now my book must be brought to an end, and my discourse finished. This is not because all that was worthy of being said concerning Martin is now exhausted, but because I, just as sluggish poets grow less careful towards the end of their work, give over, being baffled by the immensity of the matter. For, although his
outward deeds could in some sort of way be set forth in words, no language, I truly own, can ever be capable of describing his inner life and daily conduct, and his mind always bent upon the things of heaven. No one can adequately make known his perseverance and self-mastery in abstinence and fastings, or his power in watchings and prayers, along with the nights, as well as days, which were spent by him, while not a moment was separated from the service of God, either for indulging in ease, or engaging in business. But, in fact, he did not indulge either in food or sleep, except in so far as the necessities of nature required. I freely confess that, if, as the saying is, Homer himself were to ascend from the shades below, he could not do justice to this subject in words; to such an extent did all excellences surpass in Martin the possibility of being embodied in language. Never did a single hour or moment pass in which he was not either actually engaged in prayer; or, if it happened that he was occupied with something else, still he never let his mind loose from prayer. In truth, just as it is the custom of blacksmiths, in the midst of their work to beat their own anvil as a sort of relief to the laborer, so Martin even when he appeared to be doing something else, was still engaged in prayer. O truly blessed man in whom there was no guile—judging no man, condemning no man, returning evil for evil to no man! He displayed indeed such marvelous patience in the endurance of injuries, that even when he was chief priest, he allowed himself to be wronged by the lowest clerics with impunity; nor did he either remove them from the office on account of such conduct, or, as far as in him lay, repel them from a place in his affection.

## Footnotes

* ↑ “Summus sacerdos”: “that is,” remarks Hornius, “bishop. They were also in those ages styled Popes (Papæ). This is clear from Cyprian, Jerome, and others of a much later age.”
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XVIII

Chapter XVIII.
Martin performs Various Miracles.
In the meanwhile, as a sudden report had troubled the city as to the movement and inroad of the barbarians, Martin orders a possessed person to be set before him, and commanded him to declare whether this message was true or not. Then he confessed that there were sixteen demons who had spread this report among the people, in order that by the fear thus excited, Martin might have to flee from the city, but that, in fact, nothing was less in the minds of the barbarians than to make any inroad. When the unclean spirit thus acknowledged these things in the midst of the church, the city was set free from the fear and tumult which had at the time been felt.
At Paris, again, when Martin was entering the gate of the city, with large crowds attending him, he gave a kiss to a leper, of miserable appearance, while all shuddered at seeing him do so; and Martin blessed him, with the result that he was instantly cleansed from all his misery. On the following day, the man appearing in the church with a healthy skin, gave thanks for the soundness of body which he had recovered. This fact, too, ought not to be passed over in silence, that threads from Martin’s garment, or such as had been plucked from the sackcloth which he wore, wrought frequent miracles upon those who were sick. For, by either being tied round the fingers or placed about the neck, they very often drove away diseases from the afflicted.