OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book IV/Chapter 16

Chapter 15.—They are Proud Who Think They are Able, by Their Own Righteousness, to Be Cleansed So as to See God.
20. There are, however, some who think themselves capable of being cleansed by their own righteousness, so as to contemplate God, and to dwell in God; whom their very pride itself stains above all others. For there is no sin to which the divine law is more opposed, and over which that proudest of spirits, who is a mediator to things below, but a barrier against things above, receives a greater right of mastery: unless either his secret snares be avoided by going another way, or if he rage openly by means of a sinful people (which Amalek, being interpreted, means), and forbid by fighting the passage to the land of promise, he be overcome by the cross of the Lord, which is prefigured by the holding out of the hands of Moses. For these persons promise themselves cleansing by their own righteousness for this reason, because some of them have been able to penetrate with the eye of the mind beyond the whole creature, and to touch, though it be in ever so small a part, the light of the unchangeable truth; a thing which they deride many Christians for being not yet able to do, who, in the meantime, live by faith alone. But of what use is it for the proud man, who on that account is ashamed to embark upon the ship of wood, to behold from afar his country beyond the sea? Or how can it hurt the humble man not to behold it from so great a distance, when he is actually coming to it by that wood upon which the other disdains to be borne?

## Footnotes

* ↑ Ex. xvii. 8–16
* ↑ [The wood of the cross is meant. One of the ancient symbols of the church was a ship.—W.G.T.S.]
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book IV/Chapter 17

Chapter 16.—The Old Philosophers are Not to Be Consulted Concerning the Resurrection and Concerning Things to Come.
21. These people also blame us for believing the resurrection of the flesh, and rather wish us to believe themselves concerning these things. As though, because they have been able to understand the high and unchangeable substance by the things which are made, for this reason they had a claim to be consulted concerning the revolutions of mutable things, or concerning the connected order of the ages. For pray, because they dispute most truly, and persuade us by most certain proofs, that all things temporal are made after a science that is eternal, are they therefore able to see clearly in the matter of this science itself, or to collect from it, how many kinds of animals there are, what are the seeds of each in their beginnings, what measure in their increase, what numbers run through their conceptions, births, ages, settings; what motions in desiring things according to their nature, and in avoiding the contrary? Have they not sought out all these things, not through that unchangeable wisdom, but through the actual history of places and times, or have trusted the written experience of others? Wherefore it is the less to be wondered at, that they have utterly failed in searching out the succession of more lengthened ages, and in finding any goal of that course, down which, as though down a river, the human race is sailing, and the transition thence of each to its own appropriate end. For these are subjects which historians could not describe, inasmuch as they are far in the future, and have been experienced and related by no one. Nor have those philosophers, who have profiled better than others in that high and eternal science, been able to grasp such subjects with the understanding; otherwise they would not be inquiring as they could into past things of the kind, such as are in the province of historians, but rather would foreknow also things future; and those who are able to do this are called by them soothsayers, but by us prophets:

## Footnotes

* ↑ Rom. i. 20
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book IV/Chapter 12

Chapter 11.—Miracles Which are Done by Demons are to Be Spurned.
14. For it is easy for the most worthless spirits to do many things by means of aerial bodies, such as to cause wonder to souls which are weighed down by earthly bodies, even though they be of the better inclined. For if earthly bodies themselves, when trained by a certain skill and practice, exhibit to men so great marvels in theatrical spectacles, that they who never saw such things scarcely believe them when told; why should it be hard for the devil and his angels to make out of corporeal elements, through their own aerial bodies, things at which the flesh marvels; or even by hidden inspirations to contrive fantastic appearances to the deluding of men’s senses, whereby to deceive them, whether awake or asleep, or to drive them into frenzy? But just as it may happen that one who is better than they in life and character may gaze at the most worthless of men, either walking on a rope, or doing by various motions of the body many things difficult of belief, and yet he may not at all desire to do such things, nor think those men on that account to be preferred to himself; so the faithful and pious soul, not only if it sees, but even if on account of the frailty of the flesh it shudders at, the miracles of demons; yet will not for that either deplore its own want of power to do such things, or judge them on this account to be better than itself; especially since it is in the company of the holy, who, whether they are men or good angels, accomplish, through the power of God, to whom all things are subject, wonders which are far greater and the very reverse of deceptive.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book IV/Chapter 15

Chapter 14.—Christ the Most Perfect Victim for Cleansing Our Faults. In Every Sacrifice Four Things are to Be Considered.
19. They do not understand, that not even the proudest of spirits themselves could rejoice in the honor of sacrifices, unless a true sacrifice was due to the one true God, in whose stead they desire to be worshipped: and that this cannot be rightly offered except by a holy and righteous priest; nor unless that which is offered be received from those for whom it is offered; and unless also it be without fault, so that it may be offered for cleansing the faulty. This at least all desire who wish sacrifice to be offered for themselves to God. Who then is so righteous and holy a priest as the only Son of God, who had no need to purge His own sins by sacrifice, neither original sins, nor those which are added by human life? And what could be so fitly chosen by men to be offered for them as human flesh? And what so fit for this immolation as mortal flesh? And what so clean for cleansing the faults of mortal men as the flesh born in and from the womb of a virgin, without any infection of carnal concupiscence? And what could be so acceptably offered and taken, as the flesh of our sacrifice, made the body of our priest? In such wise that, whereas four things are to be considered in every sacrifice,—to whom it is offered, by whom it is offered, what is offered, for whom it is offered,—the same One and true Mediator Himself, reconciling us to God by the sacrifice of peace, might remain one with Him to whom He offered, might make those one in Himself for whom He offered, Himself might be in one both the offerer and the offering.

## Footnotes

* ↑ Heb. vii
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 72

Chapter 72.—There are Many Kinds of Alms, the Giving of Which Assists to Procure Pardon for Our Sins.
And on this principle of interpretation, our Lord’s saying, “Give alms of such things as ye have, and, behold, all things are clean unto you,” applies to every useful act that a man does in mercy. Not only, then, the man who gives food to the hungry, drink to the thirsty, clothing to the naked, hospitality to the stranger, shelter to the fugitive, who visits the sick and the imprisoned, ransoms the captive, assists the weak, leads the blind, comforts the sorrowful, heals the sick, puts the wanderer on the right path, gives advice to the perplexed, and supplies the wants of the needy,—not this man only, but the man who pardons the sinner also gives alms; and the man who corrects with blows, or restrains by any kind of discipline one over whom he has power, and who at the same time forgives from the heart the sin by which he was injured, or prays that it may be forgiven, is also a giver of alms, not only in that he forgives, or prays for forgiveness for the sin, but also in that he rebukes and corrects the sinner: for in this, too, he shows mercy. Now much good is bestowed upon unwilling recipients, when their advantage and not their pleasure is consulted; and they themselves frequently prove to be their own enemies, while their true friends are those whom they take for their enemies, and to whom in their blindness they return evil for good. (A Christian, indeed, is not permitted to return evil even for evil.) And thus there are many kinds of alms, by giving of which we assist to procure the pardon of our sins.

## Footnotes

* ↑ Luke xi. 41
* ↑ Rom. xii. 17; Matt. v. 44
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 71

Chapter 71.—The Daily Prayer of the Believer Makes Satisfaction for the Trivial Sins that Daily Stain His Life.
Now the daily prayer of the believer makes satisfaction for those daily sins of a momentary and trivial kind which are necessary incidents of this life. For he can say, “Our Father which art in heaven,” seeing that to such a Father he is now born again of water and of the Spirit. And this prayer certainly takes away the very small sins of daily life. It takes away also those which at one time made the life of the believer very wicked, but which, now that he is changed for the better by repentance, he has given up, provided that as truly as he says, “Forgive us our debts” (for there is no want of debts to be forgiven), so truly does he say, “as we forgive our debtors;” that is, provided he does what he says he does: for to forgive a man who asks for pardon, is really to give alms.

## Footnotes

* ↑ Matt. vi. 9
* ↑ John iii. 5
* ↑ Matt. vi. 12
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 73

Chapter 73.—The Greatest of All Alms is to Forgive Our Debtors and to Love Our Enemies.
But none of those is greater than to forgive from the heart a sin that has been committed against us. For it is a comparatively small thing to wish well to, or even to do good to, a man who has done no evil to you. It is a much higher thing, and is the result of the most exalted goodness, to love your enemy, and always to wish well to, and when you have the opportunity, to do good to, the man who wishes you ill, and, when he can, does you harm. This is to obey the command of God: “Love your enemies, do good to them that hate you, and pray for them which persecute you.” But seeing that this is a frame of mind only reached by the perfect sons of God, and that though every believer ought to strive after it, and by prayer to God and earnest struggling with himself endeavor to bring his soul up to this standard, yet a degree of goodness so high can hardly belong to so great a multitude as we believe are heard when they use this petition, “Forgive us our debts, as we forgive our debtors;” in view of all this, it cannot be doubted that the implied undertaking is fulfilled if a man, though he has not yet attained to loving his enemy, yet, when asked by one who has sinned against him to forgive him his sin, does forgive him from his heart. For he certainly desires to be himself forgiven when he prays, “as we forgive our debtors,” that is, Forgive us our debts when we beg forgiveness, as we forgive our debtors when they beg forgiveness from us.

## Footnotes

* ↑ Matt. v. 44
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 74

Chapter 74.—God Does Not Pardon the Sins of Those Who Do Not from the Heart Forgive Others.
Now, he who asks forgiveness of the man against whom he has sinned, being moved by his sin to ask forgiveness, cannot be counted an enemy in such a sense that it should be as difficult to love him now as it was when he was engaged in active hostility. And the man who does not from his heart forgive him who repents of his sin, and asks forgiveness, need not suppose that his own sins are forgiven of God. For the Truth cannot lie. And what reader or hearer of the Gospel can have failed to notice, that the same person who said, “I am the Truth,” taught us also this form of prayer; and in order to impress this particular petition deeply upon our minds, said, “For if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses”? The man whom the thunder of this warning does not awaken is not asleep, but dead; and yet so powerful is that voice, that it can awaken even the dead.

## Footnotes

* ↑ John xiv. 6
* ↑ Matt. vi. 14, 15
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 66

Chapter 66.—The Pardon of Sin Has Reference Chiefly to the Future Judgment.
Now the pardon of sin has reference chiefly to the future judgment. For, as far as this life is concerned, the saying of Scripture holds good: “A heavy yoke is upon the sons of Adam, from the day that they go out of their mother’s womb, till the day that they return to the mother of all things.” So that we see even infants, after baptism and regeneration, suffering from the infliction of divers evils: and thus we are given to understand, that all that is set forth in the sacraments of salvation refers rather to the hope of future good, than to the retaining or attaining of present blessings. For many sins seem in this world to be overlooked and visited with no punishment, whose punishment is reserved for the future (for it is not in vain that the day when Christ shall come as Judge of quick and dead is peculiarly named the day of judgment); just as, on the other hand, many sins are punished in this life, which nevertheless are pardoned, and shall bring down no punishment in the future life. Accordingly, in reference to certain temporal punishments, which in this life are visited upon sinners, the apostle, addressing those whose sins are blotted out, and not reserved for the final judgment, says: “For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.”

## Footnotes

* ↑ Ecclus. xl. 1
* ↑ 1 Cor. xi. 31, 32
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 70

Chapter 70.—Almsgiving Will Not Atone for Sin Unless the Life Be Changed.
We must beware, however, lest any one should suppose that gross sins, such as are committed by those who shall not inherit the kingdom of God, may be daily perpetrated, and daily atoned for by almsgiving. The life must be changed for the better; and almsgiving must be used to propitiate God for past sins, not to purchase impunity for the commission of such sins in the future. For He has given no man license to sin, although in His mercy He may blot out sins that are already committed, if we do not neglect to make proper satisfaction.

## Footnotes

* ↑ Ecclus. xv. 20
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 7

Chapter 7.—The Creed and the Lord’s Prayer Demand the Exercise of Faith, Hope, and Love.
For you have the Creed and the Lord’s Prayer. What can be briefer to hear or to read? What easier to commit to memory? When, as the result of sin, the human race was groaning under a heavy load of misery, and was in urgent need of the divine compassion, one of the prophets, anticipating the time of God’s grace, declared: “And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered.” Hence the Lord’s Prayer. But the apostle, when, for the purpose of commending this very grace, he had quoted this prophetic testimony, immediately added: “How then shall they call on Him in whom they have not believed?” Hence the Creed. In these two you have those three graces exemplified: faith believes, hope and love pray. But without faith the two last cannot exist, and therefore we may say that faith also prays. Whence it is written: “How shall they call on Him in whom they have not believed?”

## Footnotes

* ↑ Joel ii. 32
* ↑ Rom. x. 14
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 67

Chapter 67.—Faith Without Works is Dead, and Cannot Save a Man.
It is believed, moreover, by some, that men who do not abandon the name of Christ, and who have been baptized in the Church by His baptism, and who have never been cut off from the Church by any schism or heresy, though they should live in the grossest sin and never either wash it away in penitence nor redeem it by almsgiving, but persevere in it persistently to the last day of their lives, shall be saved by fire; that is, that although they shall suffer a punishment by fire, lasting for a time proportionate to the magnitude of their crimes and misdeeds, they shall not be punished with everlasting fire. But those who believe this, and yet are Catholics, seem to me to be led astray by a kind of benevolent feeling natural to humanity. For Holy Scripture, when consulted, gives a very different answer. I have written a book on this subject, entitled Of Faith and Works, in which, to the best of my ability, God assisting me, I have shown from Scripture, that the faith which saves us is that which the Apostle Paul clearly enough describes when he says: “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.” But if it worketh evil, and not good, then without doubt, as the Apostle James says, “it is dead, being alone.” The same apostle says again, “What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?” And further, if a wicked man shall be saved by fire on account of his faith alone, and if this is what the blessed Apostle Paul means when he says, “But he himself shall be saved, yet so as by fire;” then faith without works can save a man, and what his fellow-apostle James says must be false. And that must be false which Paul himself says in another place: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners; shall inherit the kingdom of God.” For if those who persevere in these wicked courses shall nevertheless be saved on account of their faith in Christ, how can it be true that they shall not inherit the kingdom of God?

## Footnotes

* ↑ Gal. v. 6
* ↑ Jas. ii. 17. [See R.V.]
* ↑ Jas. ii. 14
* ↑ 1 Cor. iii. 15
* ↑ 1 Cor. vi. 9, 10
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 69

Chapter 69.—It is Not Impossible that Some Believers May Pass Through a Purgatorial Fire in the Future Life.
And it is not impossible that something of the same kind may take place even after this life. It is a matter that may be inquired into, and either ascertained or left doubtful, whether some believers shall pass through a kind of purgatorial fire, and in proportion as they have loved with more or less devotion the goods that perish, be less or more quickly delivered from it. This cannot, however, be the case of any of those of whom it is said, that they “shall not inherit the kingdom of God,” unless after suitable repentance their sins be forgiven them. When I say “suitable,” I mean that they are not to be unfruitful in almsgiving; for Holy Scripture lays so much stress on this virtue, that our Lord tells us beforehand, that He will ascribe no merit to those on His right hand but that they abound in it, and no defect to those on His left hand but their want of it, when He shall say to the former, “Come, ye blessed of my Father, inherit the kingdom,” and to the latter, “Depart from me, ye cursed, into everlasting fire.”

## Footnotes

* ↑ 1 Cor. vi. 10
* ↑ Matt. xxv. 31–46
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book V/Chapter 4

Chapter 4.—4. But since now, as I said before, we have begun a disputation with the epistles of Cyprian, I think that I should not seem even to him, if he were present, "to be contending obstinately and persistently in defense of heretics against my brethren and my fellow-priests," when he learned the powerful reasons which move us to believe that even among heretics, who are perversely obstinate in their malignant error, the baptism of Christ is yet in itself most holy, and most highly to be reverenced. And seeing that he himself, whose testimony has such weight with us, bears witness that they were wont in past times to be admitted without a second baptism, I would have any one, who is induced by Cyprian’s arguments to hold it as certain that heretics ought to be baptized afresh, yet consider that those who, on account of weight of the arguments on the other side, are not as yet persuaded that this should be so, hold the same place as those in past time, who in all honesty admitted men who were baptized in heresy on the simple correction of their individual error, and who were capable of salvation with them in virtue of the bond of unity. And let any one, who is led by the past custom of the Church, and by the subsequent authority of a plenary Council, and by so many powerful proofs from holy Scripture, and by much evidence from Cyprian himself, and by the clear reasoning of truth, to understand that the baptism of Christ, consecrated in the words of the gospel, cannot be perverted by the error of any man on earth,—let such an one understand, that they who then thought otherwise, but yet preserved their charity, can be saved by the same bond of unity. And herein he should also understand of those who, in the society of the Church dispersed throughout the world, could not have been defiled by any tares, by any chaff, so long as they themselves desired to be fruitful corn, and who therefore severed themselves from the same bond of unity without any cause for the divorce, that at any rate, whichever of the two opinions be true,—that which Cyprian then held, or that which was maintained by the universal voice of the Catholic Church, which Cyprian did not abandon,—in either case they, having most openly placed themselves outside in the plain sacrilege of schism, cannot possibly be saved, and all that they possess of the holy sacraments, and of the free gifts of the one legitimate Bridegroom, is of avail, while they continue what they are, for their confusion rather than the salvation of their souls.