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# Nicene and Post-Nicene Fathers: Series I/Volume V/On Nature and Grace/Chapter 78

Chapter 78 [LXV.]—Jerome.
We have next a quotation of some words of the venerable presbyter Jerome, from his exposition of the passage where it is written: “‘Blessed are the pure in heart; for they shall see God.’ These are they whom no consciousness of sin reproves,” he says, and adds: “The pure man is seen by his purity of heart; the temple of God cannot be defiled.” This perfection is, to be sure, wrought in us by endeavour, by labour, by prayer, by effectual importunity therein that we may be brought to the perfection in which we may be able to look upon God with a pure heart, by His grace through our Lord Jesus Christ. As to his quotation, that the forementioned presbyter said, “God created us with free will; we are drawn by necessity neither to virtue nor to vice; otherwise, where there is necessity there is no crown;” —who would not allow this? Who would not cordially accept it? Who would deny that human nature was so created? The reason, however, why in doing a right action there is no bondage of necessity, is that liberty comes of love.

## Footnotes

* ↑ Matt. v. 8.
* ↑ Jerome on Matt. v. 8 (Comm. Book i. c. 5).
* ↑ Jerome, Against Jovinianus, ii. 3.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Nature and Grace/Chapter 80

Chapter 80 [LXVII.]—Augustin Himself. Two Methods Whereby Sins, Like Diseases, are Guarded Against.
Let us now turn to our own case. “Bishop Augustin also,” says your author, “in his books on Free Will has these words: ‘Whatever the cause itself of volition is, if it is impossible to resist it, submission to it is not sinful; if, however, it may be resisted, let it not be submitted to, and there will be no sin. Does it, perchance, deceive the unwary man? Let him then beware that he be not deceived. Is the deception, however, so potent that it is not possible to guard against it? If such is the case, then there are no sins. For who sins in a case where precaution is quite impossible? Sin, however, is committed; precaution therefore is possible.’” I acknowledge it, these are my words; but he, too, should condescend to acknowledge all that was said previously, seeing that the discussion is about the grace of God, which helps us as a medicine through the Mediator; not about the impossibility of righteousness. Whatever, then, may be the cause, it can be resisted. Most certainly it can. Now it is because of this that we pray for help, saying, “Lead us not into temptation,” and we should not ask for help if we supposed that the resistance were quite impossible. It is possible to guard against sin, but by the help of Him who cannot be deceived. For this very circumstance has much to do with guarding against sin that we can unfeignedly say, “Forgive us our debt, as we forgive our debtors.” Now there are two ways whereby, even in bodily maladies, the evil is guarded against,—to prevent its occurrence, and, if it happen, to secure a speedy cure. To prevent its occurrence, we may find precaution in the prayer, “Lead us not into temptation;” to secure the prompt remedy, we have the resource in the prayer, “Forgive us our debts.” Whether then the danger only threaten or be inherent, it may be guarded against.

## Footnotes

* ↑ Augustin, De Libero Arbitrio, iii. 18 (50).
* ↑ Matt. vi. 13.
* ↑ Augustin gives a similar reply to the objection in his Retractations, i. 9.
* ↑ Matt. vi. 12.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Nature and Grace/Chapter 74

Chapter 74 [LXIII.]—Ambrose.
St. Ambrose, however, really opposes those who say that man cannot exist without sin in the present life. For, in order to support his statement, he avails himself of the instance of Zacharias and Elisabeth, because they are mentioned as “having walked in all the commandments and ordinances” of the law “blameless.” Well, but does he for all that deny that it was by God’s grace that they did this through our Lord Jesus Christ? It was undoubtedly by such faith in Him that holy men lived of old, even before His death. It is He who sends the Holy Ghost that is given to us, through whom that love is shed abroad in our hearts whereby alone whosoever are righteous are righteous. This same Holy Ghost the bishop expressly mentioned when he reminds us that He is to be obtained by prayer (so that the will is not sufficient unless it be aided by Him); thus in his hymn he says:
“Votisque præstat sedulis,
Sanctum mereri Spiritum,”—
“To those who sedulously seek He gives to gain the Holy Spirit.”

## Footnotes

* ↑ Luke i. 6. See Ambrose in loco (Exp. 61, s. 17).
* ↑ Ambrose’s Hymns, 3.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Nature and Grace/Chapter 79

Chapter 79 [LXVI.]—A Certain Necessity of Sinning.
But let us revert to the apostle’s assertion: “The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” By whom given if not by Him who “ascended up on high, led captivity captive, and gave gifts unto men?” Forasmuch, however, as there is, owing to the defects that have entered our nature, not to the constitution of our nature, a certain necessary tendency to sin, a man should listen, and in order that the said necessity may cease to exist, learn to say to God, “Bring Thou me out of my necessities;” because in the very offering up of such a prayer there is a struggle against the tempter, who fights against us concerning this very necessity; and thus, by the assistance of grace through our Lord Jesus Christ, both the evil necessity will be removed and full liberty be bestowed.

## Footnotes

* ↑ Rom. v. 5.
* ↑ Eph. iv. 8.
* ↑ Ps. xxv. 17.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Notes and table/The Roman Method of counting the Days of the Month

Roman Method of counting the Days of the Month.
(Taken from the Encyclopedia Britannica, article Calendar.)
“Instead of distinguishing the days by the ordinal numbers, first, second, third, etc., the Romans counted backwards from three fixed epochs; namely, the Kalends, the Nones, and the Ides. The Kalends were invariably the first day of the month, and were so denominated because it had been an ancient custom of the pontiffs to call the people together on that day, to apprise them of the festivals, or days that were to be kept sacred during the month. The Ides (from an obsolete verb iduare, to divide) were at the middle of the month, either the 13th or the 15th day; and the Nones were the ninth day before the Ides, counting inclusively. From these three terms the days received their denomination in the following manner:—
“Those which were comprised between the Kalends and the Nones were called the days before the Nones; those between the Nones and the Ides were called the days before the Ides; and, lastly, all the days after the Ides to the end of the month were called the days before the Kalends of the succeeding month.
“In the months of March, May, July, and October, the Ides fell on the 15th day, and the Nones consequently on the 7th: so that each of these months had six days named from the Nones. In all the other months the Ides were on the 13th and the Nones were on the 5th; consequently there were only four days named from the Nones. Every month had eight days named from the Ides. The number of days receiving their denomination from the Kalends depended on the number of days in the month and the day on which the Ides fell. For example, if the month contained 31 days, and the Ides fell on the 13th as was the case in January, August, and December, there would remain 18 days after the Ides, which, added to the first of the following month, made 19 days of Kalends. In January, therefore, the 14th day of the month was called the nineteenth before the Kalends of February (counting inclusively), the 15th was the 18th before the Kalends, and so on to the 30th, which was called the third before the Kalends (tertio Kalendas), the last being the second of the Kalends, or the day before the Kalends (pridie Kalendas).”
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Prolegomena

Prolegomena.
__________
The Life and writings of
Eusebius of Cæsarea.
__________

## Contents

* The Life of Eusebius
* The Writings of Eusebius
* Eusebius' Church History
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Notes and table/Note 9

On Bk. III. chap. 39, § 6.
For ascribed by name to John, read extant under the name of John.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Notes and table/Roman Emperors

Table of Roman Emperors.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Prolegomena/Eusebius' Church History
## Contents

* Date of its Composition
* The Author's Design
* Eusebius as a Historian
* Editions and Versions
* Literature
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Notes and table/Note 7

On Bk. III. chap. 36 § 13.
For the Epistle to the Philippians which is ascribed to him, read his extant Epistle to the Philippians.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Notes and table/The Bishops of Rome, Alexandria, Antioch, and Jerusalem, mentioned by Eusebius

mentioned by Eusebius.
Bishops of Rome.
(Dates taken from the table given by Lipsius in his Chronologie der röm. Bischöfe, p. 263 sq.)
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Notes and table/Note 8

On Bk. III. chap. 39, § 1 (note 1, continued).
Since the above note was in type Resch’s important work on the Agrapha(von Gebhardt and Harnack’s Texte und Untersuchungen, Bd. V. Heft 4) has come to hand. On p. 27 sq. he discusses at considerable length the sources of the Synoptic Gospels. He accepts the theory which is most widely adopted by New-Testament critics, that the synoptic tradition as contained in our Synoptic Gospels rests upon an original Gospel of Mark (nearly if not quite identical with our present Gospel of Mark) and a pre-canonical Hebrew Gospel. In agreement with such critics he draws a sharp distinction between this original Hebrew Gospel and our canonical Greek Matthew, while at the same time recognizing that the latter reproduces that original more fully than either of the other Gospels does. This original Hebrew he then identifies with the λόγια referred to by Papias as composed by Matthew in the Hebrew tongue (see Bk. III. chap. 39, § 16); that is, with the traditional Hebrew Gospel of Matthew (see ibid. chap. 24, note 5). The arguments which he urges in support of this position are very strong. Handmann regards the Gospel according to the Hebrews as the second original source of the synoptic tradition, alongside of the Ur-Marcus, and even suggests its identification with the λόγια of Papias, and yet denies its identity with the Hebrew Matthew. On the other hand, Resch regards the Hebrew Matthew, which he identifies with the λόγια of Papias, as the second original source of the synoptic tradition, alongside of Mark or the Ur-Marcus, and yet, like Handmann, though on entirely different grounds, denies the identity of the Gospel according to the Hebrews with the Hebrew Matthew. Their positions certainly tend to confirm my suggestion that the Hebrew Matthew and the Gospel according to the Hebrews were originally identical (see above, Bk. III. chap. 27, note 8).
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book III/Chapter 13

Chapter XIII.—Of other confessors.
After this fatal distribution of money some of the recipients were feasting together at an entertainment. One of them who had taken the cup in his hand did not drink before making on it the sign of salvation.
One of the guests found fault with him for this, and said that it was quite inconsistent with what had just taken place. “What,” said he, “have I done that is inconsistent?” Whereupon he was reminded of the altar and the incense, and of his denial of the faith; for these things are all contrary to the Christian profession. When they heard this the greater number of the feasters moaned and bewailed themselves, and tore out handfuls of hair from their heads. They rose from the banquet, and ran through the Forum exclaiming that they were Christians, that they had been tricked by the emperor’s contrivances, that they retracted their apostasy, and were ready to try to undo the defeat which had befallen them unwittingly. With these exclamations they ran to the palace loudly inveighing against the wiles of the tyrant, and imploring that they might be committed to the flames in order that, as they had been befouled by fire, by fire they might be made clean. All these utterances drove the villain out of his senses, and on the impulse of the moment he ordered them to be beheaded; but as they were being conducted without the city the mass of the people started to follow them, wondering at their fortitude and glorying in their boldness for the truth. When they had reached the spot where it was usual to execute criminals, the eldest of them besought the executioner that he would first cut off the head of the youngest, that he might not be unmanned by beholding the slaughter of the rest. No sooner had he knelt down upon the ground and the headsman bared his sword, than up ran a man announcing a reprieve, and while yet afar off shouting out to stop the execution. Then the youngest soldier was distressed at his release from death. “Ah,” said he, “Romanus” (his name was Romanus) “was not worthy of being called Christ’s martyr.” What influenced the vile trickster in stopping the execution was his envy: he grudged the champions of the faith their glory. Their sentence was commuted to relegation beyond the city walls and to the remotest regions of the empire.

## Footnotes

* ↑ “The original mode of making the sign of the Cross was with the thumb of the right hand, generally on the forehead only, or on other objects, once or thrice. (Chrysost. Hom. ad pop. Art. xl.) ‘Thrice he made the sign of the cross on the chalice with his finger.’ (Sophron. in Prat. Spirit.)” Dict. Christ. Ant. s.v.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book III/Chapter 14

Chapter XIV.—Of Artemius the Duke. Of Publia the Deaconess and her divine boldness.
Artemius commanded the troops in Egypt. He had obtained this command in the time of Constantine, and had destroyed most of the idols. For this reason Julian not only confiscated his property but ordered his decapitation.
These and like these were the deeds of the man whom the impious describe as the mildest and least passionate of men.
I will now include in my history the noble story of a right excellent woman, for even women, armed with divine zeal, despised the mad fury of Julian.
In those days there was a woman named Publia, of high reputation, and illustrious for deeds of virtue. For a short time she wore the yoke of marriage, and had offered its most goodly fruit to God, for from this fair soil sprang John, who for a long time was chief presbyter at Antioch, and was often elected to the apostolic see, but from time to time declined the dignity. She maintained a company of virgins vowed to virginity for life, and spent her time in praising God who had made and saved her. One day the emperor was passing by, and as they esteemed the Destroyer an object of contempt and derision, they struck up all the louder music, chiefly chanting those psalms which mock the helplessness of idols, and saying in the words of David “The idols of the nations are of silver and gold, the work of men’s hands,” and after describing their insensibility, they added “like them be they that make them and all those that trust in them.” Julian heard them, and was very angry, and told them to hold their peace while he was passing by. She did not however pay the least attention to his orders, but put still greater energy into their chaunt, and when the emperor passed by again told them to strike up “Let God arise and let his enemies be scattered.” On this Julian in wrath ordered the choir mistress to be brought before him; and, though he saw that respect was due to her old age, he neither compassionated her gray hairs, nor respected her high character, but told some of his escort to box both her ears, and by their violence to make her cheeks red. She however took the outrage for honour, and returned home, where, as was her wont, she kept up her attack upon him with her spiritual songs, just as the composer and teacher of the song laid the wicked spirit that vexed Saul.

## Footnotes

* ↑ By the Constitution of Constantine the supreme military command was given to a “Magister equitum” and a “Magister peditum.” Under them were a number of “Duces” and “Comites,” Dukes and Counts, with territorial titles.
* ↑ Ammianus Marcellinus (XXII. 11) says, “Artemius ex duce Ægypti, Alexandrinis urgentibus, atrocium criminum mole, supplicio capitali multatus est.”
* ↑ Psalm cxv. 4
* ↑ Psalm cxv. 8
* ↑ Psalm lxvii. 1
* ↑ Cf. Eph. v. 19
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book III/Chapter 12

Chapter XII.—Of Valentinianus the great Emperor.
Valentinianus, who shortly afterwards became emperor, was at that time a Tribune and commanded the Hastati quartered in the palace. He made no secret of his zeal for the true religion. On one occasion when the infatuated emperor was going in solemn procession into the sacred enclosure of the Temple of Fortune, on either side of the gates stood the temple servants purifying, as they supposed, all who were coming in, with their sprinkling whisks. As Valentinianus walked before the emperor, he noticed that a drop had fallen on his own cloak and gave the attendant a blow with his fist, “for,” said he, “I am not purified but defiled.” For this deed he won two empires. On seeing what had happened Julian the accursed sent him to a fortress in the desert, and ordered him there to remain, but after the lapse of a year and a few months he received the empire as a reward of his confession of the faith, for not only in the life that is to come does the just Judge honour them that care for holy things, but sometimes even here below He bestows recompense for good deeds, confirming the hope of guerdons yet to be received by what he gives in abundance now.
But the tyrant devised another contrivance against the truth, for when according to ancient custom he had taken his seat upon the imperial throne to distribute gold among the ranks of his soldiery, contrary to custom he had an altar full of hot coals introduced, and incense put upon a table, and ordered each man who was to receive the gold first to throw incense on the altar, and then to take the gold from his own right hand. The majority were wholly unaware of the trap thus laid; but those who were forewarned feigned illness and so escaped this cruel snare. Others in their eagerness for the money made light of their salvation while another group abandoned their faith through cowardice.

## Footnotes

* ↑ Valentinianus, a native of Cibalis (on the Save) in Pannonia (Bosnia) was elected Feb. 26, 364, and reigned till Nov. 17, 375. Though a Christian, he was tolerant of paganism, or the peasant’s religion, as in his reign heathenism began to be named (Codex Theod. xvi. ii. 18). The “shortly after” of the text means some two years.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book III/Chapter 17

Chapter XVII.—Of the boldness of speech of the decurion of Berœa.
After starting with these threats he was put down by one single Berœan. Illustrious as this man was from the fact of his holding the chief place among the magistrates, he was made yet more illustrious by his zeal. On seeing his son falling into the prevailing paganism, he drove him from his home and publicly renounced him. The youth made his way to the emperor in the near neighbourhood of the city and informed him both of his own views and of his father’s sentence. The emperor bade him make his mind easy and promised to reconcile his father to him. When he reached Berœa, he invited the men of office and of high position to a banquet. Among them was the young suppliant’s father, and both father and son were ordered to take their places on the imperial couch. In the middle of the entertainment Julian said to the father, “It does not seem to me to be right to force a mind otherwise inclined and having no wish to shift its allegiance. Your son does not wish to follow your doctrines. Do not force him. Even I, though I am easily able to compel you, do not try to force you to follow mine.” Then the father, moved by his faith in divine truth to sharpen the debate, exclaimed “Sir,” said he “are you speaking of this wretch whom God hates and who has preferred lies to truth?”
Once more Julian put on the mask of mildness and said “Cease fellow from reviling,” and then, turning his face to the youth, “I,” said he, “will have care for you, since I have not been able to persuade your father to do so.” I mention this circumstance with a distinct wish to point out not only this worthy man’s admirable boldness, but that very many persons despised Julian’s sway.

## Footnotes

* ↑ Valesius points out that πολιτεύεσθαι means to hold the rank of Curiales or Decuriones. The Berœa mentioned is presumably the Syrian Berœa now Haleb or Aleppo.
* ↑ The word thus translated is either active or passive according to its accentuation. Θεομισὴς = hated by God; Θεομίσης = hating God.
# Observance of Equal Pay Day

Source: 2008 Congressional Record, Vol. 154, Page E687{{{3}}}
Observance of Equal Pay Day
HON. JACKIE SPEIER
OF CALIFORNIA IN THE HOUSE OF REPRESENTATIVES
Tuesday, April 22, 2008
Ms. SPEIER. Madam Speaker, today, as we observe Equal Pay Day, I rise with my colleagues and professional women everywhere to say: Women are the face of pay equity.
The Census Bureau reports that, on average, a woman earns 77 cents for every dollar earned by a man. More simply, I would have been working since the beginning of the year to earn the same annual salary as a man who started today, April 22.
Equal pay is not solely a women's issue, it's a family issue; when women aren't paid equally, their families pay the price. There are long-term consequences too: lower pay means less Social Security and less saved for retirement.
We have talked for years about closing the wage gap, now we must act. Today I was added as the 227th cosponsor of the Paycheck Fairness Act, joining more than half of this body who believes it is time to eliminate gender-based wage discrimination once and for all.
Congresswoman DeLauro's bill, which she has introduced for the last eight years, strengthens enforcement of the Equal Pay Act while providing businesses with training and resources to ensure they're in compliance.
Madam Speaker, since the Equal Pay Act was passed in 1963, we have made great strides. Wages for women are up, and the pay gap has narrowed, but the gap is still far too wide, and women and their families are paying a terrible price.
This is my first year, and my first Equal Pay Day, as a member of this House. I genuinely look forward to a time when I don't need to remind Americans that Women are the face of pay equity.
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).
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