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# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Book I/Chapter 29

Chapter 29.—31. These things, brethren, I would have you retain as the basis of your action and preaching with untiring gentleness: love men, while you destroy errors; take of the truth without pride; strive for the truth without cruelty. Pray for those whom you refute and convince of error. For the prophet prays to God for mercy upon such as these, saying, "Fill their faces with shame, that they may seek Thy name, O Lord."  And this, indeed, the Lord has done already, so as to fill the faces of the followers of Maximianus with shame in the sight of all mankind: it only remains that they should learn how to blush to their soul’s health. For so they will be able to seek the name of the Lord, from which they are turned away to their utter destruction, whilst they exalt their own name in the place of that of Christ. May ye live and persevere in Christ, and be multiplied, and abound in the love of God, and in love towards one another, and towards all men, brethren well beloved.

## Footnotes

* ↑ Ps. lxxxiii. 16.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Book I/Chapter 6

Chapter 6.—7. Wherefore, whether a man receive the sacrament of baptism from a faithful or a faithless minister, his whole hope is in Christ, that he fall not under the condemnation that "cursed is he that placeth his hope in man." Otherwise, if each man is born again in spiritual grace of the same sort as he by whom he is baptized, and if when he who baptizes him is manifestly a good man, then he himself gives faith, he is himself the origin and root and head of him who is being born; whilst, when the baptizer is faithless without its being known, then the baptized person receives faith from Christ, then he derives his origin from Christ, then he is rooted in Christ, then he boasts in Christ as his head,—in that case all who are baptized should wish that they might have faithless baptizers, and be ignorant of their faithlessness: for however good their baptizers might have been, Christ is certainly beyond comparison better still; and He will then be the head of the baptized, if the faithlessness of the baptizer shall escape detection.
# Mutual Life Insurence Co. of New York v. Johnson

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
293 U.S. 335
Mutual Life Insurence Co. of New York v. Johnson
No. 154 Argued: Nov. 15, 1934. --- Decided: Dec 3, 1934
Mr. James C. Martin, of Roanoke, Va., for petitioner.
Messrs. Burnett Miller, of Culpeper, Va., and John S. Barbour, of Fairfax, Va., for respondent.
Mr. Justice CARDOZO 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
# Mutual Life Insurance Company v. Snyder

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
93 U.S. 393
Mutual Life Insurance Company v. Snyder
ERROR to the Circuit Court of the United States for the Eastern District of Pennsylvania.
Argued by Mr. William A. Porter and Mr. George W. Biddle for the plaintiff in error, and by Mr. Edward J. Fox and Mr. Henry Green for the defendant in error.
MR. JUSTICE DAVIS 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
# Mutual Life Insurance Company v. Young's Administrator

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
90 U.S. 85
Mutual Life Insurance Company v. Young's Administrator

## 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
# Mutual Loan Company v. Martell

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
222 U.S. 225
Mutual Loan Company v. Martell
Argued: October 27, 1911. --- Decided: December 11, 1911
Mr. Lee M. Friedman for plaintiff in error.
[Argument of Counsel from pages 226-231 intentionally omitted]
No appearance for defendant in error.
Mr. Justice McKenna 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
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Tatian the heresiarch

Chapter XXIX.
Tatian who, while teaching oratory, won not a little glory in the rhetorical art, was a follower of Justin Martyr and was distinguished so long as he did not leave his master’s side. But afterwards, inflated by a swelling of eloquence, he founded a new heresy which is called that of the Encratites, the heresy which Severus afterwards augmented in such wise that heretics of this party are called Severians to the present day. Tatian wrote besides innumerable volumes, one of which, a most successful book Against the nations, is extant, and this is considered the most significant of all his works. He flourished in the reign of Marcus Antoninus Verus and Lucius Aurelius Commodus.

## Footnotes

* ↑ Born about 130, died after 172.
* ↑ inflated A H 30 31 a e Val etc.; elated T 25 Her.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Theophilus another bishop

Chapter XLIII.
Theophilus, bishop of Cæsarea in Palestine, the city formerly called Turris Stratonis, in the reign of the emperor Severus wrote, in conjunction with other bishops, a synodical letter of great utility against those who celebrated the passover with the Jews on the fourteenth day of the month.

## Footnotes

* ↑ Died about 190.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Tiberianus

Chapter CXXIII.
Tiberianus, the Baetican, in answer to an insinuation that he shared the heresy of Priscillian, wrote an apology in pompous and mongrel language. But after the death of his friends, overcome by the tediousness of exile, he changed his mind, as it is written in Holy Scripture “the dog returned to his vomit,” and married a nun, a virgin dedicated to Christ.

## Footnotes

* ↑ End of 4th Century.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Titus the bishop

Chapter CII.
Titus bishop of Bostra, in the reign of the emperors Julian and Jovinian wrote vigorous works against the Manichaeans and some other things. He died under Valens.

## Footnotes

* ↑ Ordained 361, died 371.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Theodorus, surnamed Gregory the bishop

Chapter LXV.
Theodorus, afterwards called Gregory, bishop of Neocæsarea in Pontus, while yet a very young man, in company with his brother Athenodorus, went from Cappadocia to Berytus, and thence to Cæsarea in Palestine, to study Greek and Latin literature. When Origen had seen the remarkable natural ability of these men, he urged them to study philosophy, in the teaching of which he gradually introduced the matter of faith in Christ, and made them also his followers. So, instructed by him for five years, they were sent back by him to their mother. Theodorus, on his departure, wrote a panegyric of thanks to Origen, and delivered it before a large assembly, Origen himself being present. This panegyric is extant at the present day.
He wrote also a short, but very valuable, paraphrase On Ecclesiastes, and current report speaks of other epistles of his, but more especially of the signs and wonders, which as bishop, he performed to the great glory of the churches.

## Footnotes

* ↑ Gregory of Neocesarea, born 210–15, bishop 240, died about 270.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Theodorus the bishop

Chapter XC.
Theodorus, bishop of Heraclea in Thrace, published in the reign of the emperor Constantius commentaries On Matthew and John, On the Epistles and On the Psalter. These are written in a polished and clear style and show an excellent historical sense.

## Footnotes

* ↑ Bishop 335, died 355?
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Theophilus the bishop

Chapter XXV.
Theophilus, sixth bishop of the church of Antioch, in the reign of the emperor Marcus Antoninus Verus composed a book Against Marcion, which is still extant, also three volumes To Autolycus and one Against the heresy of Hermogenes and other short and elegant treatises, well fitted for the edification of the church. I have read, under his name, commentaries On the Gospel and On the proverbs of Solomon which do not appear to me to correspond in style and language with the elegance and expressiveness of the above works.

## Footnotes

* ↑ Bishop in 168, died after 181 (some 176–86).
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Tertullian the presbyter

Chapter LIII.
Tertullian the presbyter, now regarded as chief of the Latin writers after Victor and Apollonius, was from the city of Carthage in the province of Africa, and was the son of a proconsul or Centurion, a man of keen and vigorous character, he flourished chiefly in the reign of the emperor Severus and Antoninus Caracalla and wrote many volumes which we pass by because they are well known to most. I myself have seen a certain Paul an old man of Concordia, a town of Italy, who, while he himself was a very young man had been secretary to the blessed Cyprian who was already advanced in age. He said that he himself had seen how Cyprian was accustomed never to pass a day without reading Tertullian, and that he frequently said to him, “Give me the master,” meaning by this, Tertullian. He was presbyter of the church until middle life, afterwards driven by the envy and abuse of the clergy of the Roman church, he lapsed to the doctrine of Montanus, and mentions the new prophecy in many of his books.
He composed, moreover, directly against the church, volumes: On modesty, On persecution, On fasts, On monogamy, six books On ecstasy, and a seventh which he wrote Against Apollonius. He is said to have lived to a decrepit old age, and to have composed many small works, which are not extant.

## Footnotes

* ↑ Born about 160, christian 195, apology 198, died about 245.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Theotimus the bishop

Chapter CXXXI.
Theotimus, bishop of Tomi, in Scythia, has published brief and epigrammatical treatises, in the form of dialogues, and in olden style. I hear that he is now writing other works.

## Footnotes

* ↑ Bishop of Tomes? 392–403.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Triphylius the bishop

Chapter XCII.
Triphylius, bishop of Ledra or Leucotheon, in Cyprus, was the most eloquent man of his age, and was distinguished during the reign of Constantius. I have read his Commentary on the Song of Songs. He is said to have written many other works, none of which have come to our hand.

## Footnotes

* ↑ Bishop 344, died about 370.
* ↑ Leucotheon = Leuteon.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book X/Chapter 7

Chapter VII.—That God is to Be Found Neither from the Powers of the Body Nor of the Soul.
11. What then is it that I love when I love my God? Who is He that is above the head of my soul? By my soul itself will I mount up unto Him. I will soar beyond that power of mine whereby I cling to the body, and fill the whole structure of it with life. Not by that power do I find my God; for then the horse and the mule, “which have no understanding,” might find Him, since it is the same power by which their bodies also live. But there is another power, not that only by which I quicken, but that also by which I endow with sense my flesh, which the Lord hath made for me; bidding the eye not to hear, and the ear not to see; but that, for me to see by, and this, for me to hear by; and to each of the other senses its own proper seat and office, which being different, I, the single mind, do through them govern. I will soar also beyond this power of mine; for this the horse and mule possess, for they too discern through the body.

## Footnotes

* ↑ Ps. xxxii. 9.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book X/Chapter 9

Chapter IX.—Not Only Things, But Also Literature and Images, are Taken from the Memory, and are Brought Forth by the Act of Remembering.
16. And yet are not these all that the illimitable capacity of my memory retains. Here also is all that is apprehended of the liberal sciences, and not yet forgotten—removed as it were into an inner place, which is not a place; nor are they the images which are retained, but the things themselves. For what is literature, what skill in disputation, whatsoever I know of all the many kinds of questions there are, is so in my memory, as that I have not taken in the image and left the thing without, or that it should have sounded and passed away like a voice imprinted on the ear by that trace, whereby it might be recorded, as though it sounded when it no longer did so; or as an odour while it passes away, and vanishes into wind, affects the sense of smell, whence it conveys the image of itself into the memory, which we realize in recollecting; or like food, which assuredly in the belly hath now no taste, and yet hath a kind of taste in the memory, or like anything that is by touching felt by the body, and which even when removed from us is imagined by the memory. For these things themselves are not put into it, but the images of them only are caught up, with a marvellous quickness, and laid up, as it were, in most wonderful garners, and wonderfully brought forth when we remember.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XI/Chapter 10

Chapter X.—The Rashness of Those Who Inquire What God Did Before He Created Heaven and Earth.
12. Lo, are they not full of their ancient way, who say to us, “What was God doing before He made heaven and earth? For if,” say they, “He were unoccupied, and did nothing, why does He not for ever also, and from henceforth, cease from working, as in times past He did? For if any new motion has arisen in God, and a new will, to form a creature which He had never before formed, however can that be a true eternity where there ariseth a will which was not before? For the will of God is not a creature, but before the creature; because nothing could be created unless the will of the Creator were before it. The will of God, therefore, pertaineth to His very Substance. But if anything hath arisen in the Substance of God which was not before, that Substance is not truly called eternal. But if it was the eternal will of God that the creature should be, why was not the creature also from eternity?”
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XI/Chapter 14

Chapter XIV.—Neither Time Past Nor Future, But the Present Only, Really is.
17. At no time, therefore, hadst Thou not made anything, because Thou hadst made time itself. And no times are co-eternal with Thee, because Thou remainest for ever; but should these continue, they would not be times. For what is time? Who can easily and briefly explain it? Who even in thought can comprehend it, even to the pronouncing of a word concerning it? But what in speaking do we refer to more familiarly and knowingly than time? And certainly we understand when we speak of it; we understand also when we hear it spoken of by another. What, then, is time? If no one ask of me, I know; if I wish to explain to him who asks, I know not. Yet I say with confidence, that I know that if nothing passed away, there would not be past time; and if nothing were coming, there would not be future time; and if nothing were, there would not be present time. Those two times, therefore, past and future, how are they, when even the past now is not; and the future is not as yet? But should the present be always present, and should it not pass into time past, time truly it could not be, but eternity. If, then, time present—if it be time—only comes into existence because it passes into time past, how do we say that even this is, whose cause of being is that it shall not be—namely, so that we cannot truly say that time is, unless because it tends not to be?
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XI

Book XI.
The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, “What did God before he created the world?” That he might the better overcome his opponents, he adds a copious disquisition concerning time.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XI/Chapter 11

Chapter XI.—They Who Ask This Have Not as Yet Known the Eternity of God, Which is Exempt from the Relation of Time.
13. Those who say these things do not as yet understand Thee, O Thou Wisdom of God, Thou light of souls; not as yet do they understand how these things be made which are made by and in Thee. They even endeavour to comprehend things eternal; but as yet their heart flieth about in the past and future motions of things, and is still wavering. Who shall hold it and fix it, that it may rest a little, and by degrees catch the glory of that everstanding eternity, and compare it with the times which never stand, and see that it is incomparable; and that a long time cannot become long, save from the many motions that pass by, which cannot at the same instant be prolonged; but that in the Eternal nothing passeth away, but that the whole is present; but no time is wholly present; and let him see that all time past is forced on by the future, and that all the future followeth from the past, and that all, both past and future, is created and issues from that which is always present? Who will hold the heart of man, that it may stand still, and see how the still-standing eternity, itself neither future nor past, uttereth the times future and past? Can my hand accomplish this, or the hand of my mouth by persuasion bring about a thing so great?

## Footnotes

* ↑ See note 12, p. 174, below.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XI/Chapter 13

Chapter XIII.—Before the Times Created by God, Times Were Not.
15. But if the roving thought of any one should wander through the images of bygone time, and wonder that Thou, the God Almighty, and All-creating, and All-sustaining, the Architect of heaven and earth, didst for innumerable ages refrain from so great a work before Thou wouldst make it, let him awake and consider that he wonders at false things. For whence could innumerable ages pass by which Thou didst not make, since Thou art the Author and Creator of all ages? Or what times should those be which were not made by Thee? Or how should they pass by if they had not been? Since, therefore, Thou art the Creator of all times, if any time was before Thou madest heaven and earth, why is it said that Thou didst refrain from working? For that very time Thou madest, nor could times pass by before Thou madest times. But if before heaven and earth there was no time, why is it asked, What didst Thou then? For there was no “then” when time was not.
16. Nor dost Thou by time precede time; else wouldest not Thou precede all times. But in the excellency of an ever-present eternity, Thou precedest all times past, and survivest all future times, because they are future, and when they have come they will be past; but “Thou art the same, and Thy years shall have no end.” Thy years neither go nor come; but ours both go and come, that all may come. All Thy years stand at once since they do stand; nor were they when departing excluded by coming years, because they pass not away; but all these of ours shall be when all shall cease to be. Thy years are one day, and Thy day is not daily, but today; because Thy today yields not with tomorrow, for neither doth it follow yesterday. Thy today is eternity; therefore didst Thou beget the Co-eternal, to whom Thou saidst, “This day have I begotten Thee.” Thou hast made all time; and before all times Thou art, nor in any time was there not time.

## Footnotes

* ↑ Ps. cii. 27.
* ↑ Ps. ii. 7, and Heb. v. 5.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XI/Chapter 1

Chapter I.—By Confession He Desires to Stimulate Towards God His Own Love and That of His Readers.
1. O Lord, since eternity is Thine, art Thou ignorant of the things which I say unto Thee? Or seest Thou at the time that which cometh to pass in time? Why, therefore, do I place before Thee so many relations of things? Not surely that Thou mightest know them through me, but that I may awaken my own love and that of my readers towards Thee, that we may all say, “Great is the Lord, and greatly to be praised.” I have already said, and shall say, for the love of Thy love do I this. For we also pray, and yet Truth says, “Your Father knoweth what things ye have need of before ye ask Him.” Therefore do we make known unto Thee our love, in confessing unto Thee our own miseries and Thy mercies upon us, that Thou mayest free us altogether, since Thou hast begun, that we may cease to be wretched in ourselves, and that we may be blessed in Thee; since Thou hast called us, that we may be poor in spirit, and meek, and mourners, and hungering and athirst after righteousness, and merciful, and pure in heart, and peacemakers. Behold, I have told unto Thee many things, which I could and which I would, for Thou first wouldest that I should confess unto Thee, the Lord my God, for Thou art good, since Thy “mercy endureth for ever.”

## Footnotes

* ↑ Ps. xcvi. 4. See note 3, page 45, above.
* ↑ Matt. vi. 8.
* ↑ Matt. v. 3–9.
* ↑ Ps. cxviii. 1.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XI/Chapter 12

Chapter XII.—What God Did Before the Creation of the World.
14. Behold, I answer to him who asks, “What was God doing before He made heaven and earth?” I answer not, as a certain person is reported to have done facetiously (avoiding the pressure of the question), “He was preparing hell,” saith he, “for those who pry into mysteries.” It is one thing to perceive, another to laugh,—these things I answer not. For more willingly would I have answered, “I know not what I know not,” than that I should make him a laughing-stock who asketh deep things, and gain praise as one who answereth false things. But I say that Thou, our God, art the Creator of every creature; and if by the term “heaven and earth” every creature is understood, I boldly say, “That before God made heaven and earth, He made not anything. For if He did, what did He make unless the creature?” And would that I knew whatever I desire to know to my advantage, as I know that no creature was made before any creature was made.