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# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VIII/Chapter 5

Chapter V.
How calm a monk ought to be.
And so a monk aiming at perfection, and desiring to strive lawfully in his spiritual combat, should be free from all sin of anger and wrath, and should listen to the charge which the “chosen vessel” gives him. “Let all anger,” says he, “and wrath, and clamour, and evil speaking, be taken away from among you, with all malice.” When he says, “Let all anger be taken away from you,” he excepts none whatever as necessary or useful for us. And if need be, he should at once treat an erring brother in such a way that, while he manages to apply a remedy to one afflicted with perhaps a slight fever, he may not by his wrath involve himself in a more dangerous malady of blindness. For he who wants to heal another’s wound ought to be in good health and free from every affection of weakness himself, lest that saying of the gospel should be used to him, “Physician, first heal thyself;” and lest, seeing a mote in his brother’s eye, he see not the beam in his own eye, for how will he see to cast out the mote from his brother’s eye, who has the beam of anger in his own eye?

## Footnotes

* ↑ Eph. iv. 31.
* ↑ S. Luke iv. 23.
* ↑ Cf. S. Matt. vii. 3–5.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book X

Book X.
Of the Spirit of Accidie.

## 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

## Footnotes

* ↑ See the note on Bk. V. c. i.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXVI

Canon LXVI.
From the holy day of the Resurrection of Christ our God until the next Lord’s day, for a whole week, in the holy churches the faithful ought to be free from labour, rejoicing in Christ with psalms and hymns and spiritual songs; and celebrating the feast, and applying their minds to the reading of the holy Scriptures, and delighting in the Holy Mysteries; for thus shall we be exalted with Christ and together with him be raised up. Therefore, on the aforesaid days there must not be any horse races or any public spectacle.
Notes.
Ancient Epitome of Canon LXVI.
The faithful shall every one of them go to church during the whole week after Easter.
Van Espen.
It is certain that the whole of Easter week was kept as a feast by the whole Church both East and West; and this Synod did not introduce this custom by its canon, but adopted this canon to ensure its continuance.
Here we have clearly set forth the Christian manner of passing a feast-day, viz., that the faithful on those days did give themselves up to “Psalms and Hymns and Spiritual Songs,” from which the divine office which we call today canonical [i.e., chiefly Mattins and Vespers] are made up; and hence we understand that all the faithful ought to attend the choir-offices, which was indeed observed for many centuries, as I have shewn in my Dissertation on the Canonical Hours, cap. III., § 1, and therefore it was called “public” [or common] prayer.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXX

Canon LXX.
Women are not permitted to speak at the time of the Divine Liturgy; but, according to the word of Paul the Apostle, “let them be silent. For it is not permitted to them to speak, but to be in subjection, as the law also saith.  But if they wish to learn anything let them ask their own husbands at home.”
Notes.
Ancient Epitome of Canon LXX.
Women are not permitted to speak in church.
“Let your women keep silence in the churches; for it is not permitted unto them to speak,” is the passage referred to. 1 Cor. xiv. 34.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXIX

Canon LXIX.
It is not permitted to a layman to enter the sanctuary (Holy Altar, Gk.), though, in accordance with a certain ancient tradition, the imperial power and authority is by no means prohibited from this when he wishes to offer his gifts to the Creator.
Notes.
Ancient Epitome of Canon LXIX.
No layman except the Emperor shall go up to the altar.
Van Espen.
That in the Latin Church as well as in the Greek for many centuries it was the constant custom, ratified by various councils, that lay-men are to be excluded from the sanctuary and from the place marked off for the priests who are celebrating the divine mysteries, is so notorious as to need no proof, and the present canon shows that among the Greeks the laity were not admitted to the sacrarium even to make offerings.
The Synod makes but one exception, to wit, the Emperor, who can enter the rails of the holy altar by its permission “when he wishes to offer his gifts to the Creator, according to ancient custom.”
Not without foundation does the Synod claim “ancient custom” for this; for long before, it is evident, it was the case from the words of the Emperor Theodosius the Younger. See also Theodoret (H. E., lib. v., cap. xvij.).
In the Latin Church, not only to emperors, kings, and great princes but also to patrons of churches, to toparchs of places, and even to magistrates, seats have been wont to be assigned honoris causâ within the sanctuary or choir, and it has been contended that these are properly due to such persons.
It is evident from Balsamon’s note that the later Greeks at least looked upon the Emperor as being (like the kings of England and France) a persona mixta, sharing in some degree the sacerdotal character, as being anointed not merely with oil, but with the sacred chrism. Vide in this connexion J. Wickham Legg, The Sacring of the English Kings, in “The Archæological Journal,” March, 1894.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXVIII

Canon LXVIII.
It is unlawful for anyone to corrupt or cut up a book of the Old or New Testament or of our holy and approved preachers and teachers, or to give them up to the traders in books or to those who are called perfumers, or to hand it over for destruction to any other like persons: unless to be sure it has been rendered useless either by bookworms, or by water, or in some other way. He who henceforth shall be observed to do such a thing shall be cut off for one year. Likewise also he who buys such books (unless he keeps them for his own use, or gives them to another for his benefit to be preserved) and has attempted to corrupt them, let him be cut off.
Notes.
Ancient Epitome of Canon LXVIII.
Thou shalt not destroy nor hand over copies of the Divine Scriptures to be destroyed unless they are absolutely useless.
Van Espen.
(Foot-note.)
I think that this canon was directed against certain Nestorian and Eutychian heretics, who, that they might find some patronage of their errors from the Holy Scriptures, dared in the sixth century most infamously to corrupt certain passages of the New Testament.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXV

Canon LXV.
The fires which are lighted on the new moons by some before their shops and houses, upon which (according to a certain ancient custom) they are wont foolishly and crazily to leap, we order henceforth to cease. Therefore, whosoever shall do such a thing, if he be a cleric, let him be deposed; but if he be a layman, let him be cut off. For it is written in the Fourth Book of the Kings “And Manasses built an altar to the whole host of heaven, in the two courts of the Lord, and made his sons to pass through the fire, he used lots and augurs and divinations by birds and made ventriloquists [or pythons] and multiplied diviners, that he might do evil before the Lord and provoke him to anger.”
Notes.
Ancient Epitome of Canon LXV.
The fires which were made upon the new moons at the workshops are condemned and those who leaped upon them.
Lupin remarks that the fires kindled on certain Saints’ days are almost certainly remains of this heathen practice. These fires are often accompanied with leaping, drinking, and the wrestling of young men.

## Footnotes

* ↑ Only in the Latin.
* ↑ II. Kgs. xxi. 5 & 6.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXVII

Canon LXVII.
The divine Scripture commands us to abstain from blood, from things strangled, and from fornication. Those therefore who on account of a dainty stomach prepare by any art for food the blood of any animal, and so eat it, we punish suitably. If anyone henceforth venture to eat in any way the blood of an animal, if he be a clergyman, let him be deposed; if a layman, let him be cut off.
Notes.
Ancient Epitome of Canon LXVII.
A cleric eating blood shall be deposed, but a layman shall be cut off.
Van Espen.
The apostolic precept of abstaining “from blood and from things strangled” for some ages, not only among the Greeks but also among the Latins, was observed in many churches, but little by little and step by step it died out in the whole Church, at least in the Latin Church, altogether.
In this the Latin Church followed the opinion of St. Augustine, Contra Faustum Manichæum, Lib. XXXII., cap. xiij., where he teaches at great length that the precept was given to Christians only while the Gentile Church was not yet settled.  This passage of Augustine also proves that at that time Africa did not observe this precept of the Apostles.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXIII

Canon LXIII.
We forbid to be publicly read in Church, histories of the martyrs which have been falsely put together by the enemies of the truth, in order to dishonour the martyrs of Christ and induce unbelief among those who hear them, but we order that such books be given to the flames. But those who accept them or apply their mind to them as true we anathematize.
Notes.
Ancient Epitome of Canon LXIII.
Martyrologies made up by the ethnics (῾Ελλη νιών) shall not be published in church.
What is condemned is false histories of true martyrs, not (as Johnson erroneously supposes) “false legends of pretended martyrs.” There have been martyrs, both royal and plebeian, in much later times whose lives have been made ridiculous and whose memory has been rendered hateful to the ignorant people by so-called “histories” which might well have received the treatment ordered by the canon.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXXI

Canon LXXI.
Those who are taught the civil laws must not adopt the customs of the Gentiles, nor be induced to go to the theatre, nor to keep what are called Cylestras, nor to wear clothing contrary to the general custom; and this holds good when they begin their training, when they reach its end, and, in short, all the time of its duration. If any one from this time shall dare to do contrary to this canon he is to be cut off.
Notes.
Ancient Epitome of Canon LXXI.
Whoever devotes himself to the study of law, uses the manner of the Gentiles, going to the theatre, and rolling in the dust, or dressing differently to custom, shall be cut off.
Liddell and Scott identify καλίστρα with καλινδήθρα ,which they define as “a place for horses to roll after exercise,” and note that it is a synonym of ἀλινδήθρα.  But it is interesting to note that ἀλίνησις is “a rolling in the dust, an exercise in which wrestlers rolled on the ground.”
Hefele says that Balsamon and Zonaras have not been able rightly to explain what we are to understand by the forbidden “Cylestras,” but I think Johnson is not far out of the way when he translates “nor to meddle with athletic exercises.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXXII

Canon LXXII.
An orthodox man is not permitted to marry an heretical woman, nor an orthodox woman to be joined to an heretical man. But if anything of this kind appear to have been done by any [we require them] to consider the marriage null, and that the marriage be dissolved. For it is not fitting to mingle together what should not be mingled, nor is it right that the sheep be joined with the wolf, nor the lot of sinners with the portion of Christ. But if any one shall transgress the things which we have decreed let him be cut off. But if any who up to this time are unbelievers and are not yet numbered in the flock of the orthodox have contracted lawful marriage between themselves, and if then, one choosing the right and coming to the light of truth and the other remaining still detained by the bond of error and not willing to behold with steady eye the divine rays, the unbelieving woman is pleased to cohabit with the believing man, or the unbelieving man with the believing woman, let them not be separated, according to the divine Apostle, “for the unbelieving husband is sanctified by the wife, and the unbelieving wife by her husband.”
Notes.
Ancient Epitome of Canon LXXII.
A marriage contracted with heretics is void. But if they have made the contract before [conversion] let them remain [united] if they so desire.
Perhaps none of the canons of this synod present greater and more insolvable difficulties than the present. It has been for long centuries the tradition of the Church that the marriage of a baptized Christian with an unbaptized person is null, but this canon seems to say that the same is the case if the one party be a heretic even though baptized. If this is what the canon means it elevates heresy into an impedimentum dirimens. Such is not and never has been the law of the West, and such is not to-day the practice of the Eastern church, which allows the marriage of its people with Lutherans and with Roman Catholics and never questions the validity of their marriages. Van Espen thinks “the Greek commentators seem” to think that the heretics referred to are unbaptized; I do not know exactly why he thinks so.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXIV

Canon LXIV.
It does not befit a layman to dispute or teach publicly, thus claiming for himself authority to teach, but he should yield to the order appointed by the Lord, and to open his ears to those who have received the grace to teach, and be taught by them divine things; for in one Church God has made “different members,” according to the word of the Apostle: and Gregory the Theologian, wisely interpreting this passage, commends the order in vogue with them saying: “This order brethren we revere, this we guard. Let this one be the ear; that one the tongue, the hand or any other member. Let this one teach, but let that one learn.” And a little further on:  “Learning in docility and abounding in cheerfulness, and ministering with alacrity, we shall not all be the tongue which is the more active member, not all of us Apostles, not all prophets, nor shall we all interpret.” And again: “Why dost thou make thyself a shepherd when thou art a sheep? Why become the head when thou art a foot? Why dost thou try to be a commander when thou art enrolled in the number of the soldiers?” And elsewhere: “Wisdom orders, Be not swift in words; nor compare thyself with the rich, being poor; nor seek to be wiser than the wise.” But if any one be found weakening the present canon, he is to be cut off for forty days.
Notes.
Ancient Epitome of Canon LXIV.
A layman shall not teach, for all are not prophets, nor all apostles.
Zonaras points out that this canon refers only to public instruction and not to private. Van Espen further notes that in the West this restriction is limited to the solemn and public preaching and announcing of the Word of God, which is restricted to bishops, and only by special and express license given to the other clergy, and refers to his own treatment of the subject In jure Eccles., Tom I., part 1, tit. xvj., cap. viij.

## Footnotes

* ↑ λέγων in Beveridge’s text.
# Notable South Australians/Charles Algernon Wilson

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Charles Algernon Wilson,
BORN and educated at Turnham Green, near London, and on leaving school entered as clerk in the Bank of Ireland. Arrived in South Australia with his parents by the ship "Duke of Roxburgh," July 1838. His father, Mr. Thos. Wilson, became a prominent colonist, and was for many years a member of the legal firm of Smart, Wilson & Bayne. He served one year, between 1842 and 1843, as mayor of the city, being the second occupant of that office. He was a Fellow of the S.A. Society of Arts, which flourished here some forty years ago, and an active friend of educational and ​scientific movements. Mr. C. A. Wilson's first appointment dates back to September 9, 1846. He was appointed Registrar of Probates and Commissioner of Inland Revenue in 1858, and as Chief Clerk at the Supreme Court in 1876. He was, in fact, the first Clerk to the Supreme Court, and during Mr. Justice Cooper's absence from the colony acted as Master. Altogether, he spent thirty-eight years in the Government service, and during the whole of his connection with the legal profession had to the fullest extent their confidence on the one hand, and on the other that of the public who were brought into contact with him. He was a kindly, unassuming man, having a good word for almost every one, and enjoying the personal friendship of a wide circle of people. Apart from official work, Mr. Wilson took great interest in scientific and educational matters. He was one of the earliest members of the Adelaide Philosophical Society, which was the forerunner of the present Royal Society, and contributed to it numerous valuable papers. He was a frequent and valued contributor to the Press, and his principal theme was the favorite science of entomology, to which he was devotedly attached, and of which he wrote under the nom de plume of "Naturæ Amator." Many will remember his practical series of articles published in the Farm and Garden twenty-two years ago, upon "Insects injurious to our Native Eucalypti." His style was pithy, and he loved the homely Saxon to set off the necessary technical terminology. He was a keen observer, and his writings were those of an expert, whose knowledge was well grounded, and whose opinions were entitled to respect. In this he was no unworthy kinsman of his relative Wallace, the great naturalist, author of "The Malay Archipelago" and many other equally delightful and instructive books. In 1883, Mr. Wilson received twelve months' leave of absence on account of ill-health, but was not again able to attend to his official duties. He died at Kensington, June 20, 1884, aged 66 years.
# Notable South Australians/Charles Hill

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Charles Hill,
BORN August 13, 1824, in Coventry, England. As he evinced at an early age a taste for art, he was articled for seven years to an engraver at Newcastle-on-Tyne. Entered the Academy of Fine Arts in 1840, and continued to study in the same institution after it was transformed into a School of Design and Arts, under Mr. W. B. Scott, A.M. This gentleman subsequently availed himself of Mr. Hill's assistance in preparing the posthumous works of his late brother, David Scott, R.A.S. After filling other important positions in England, Mr. Hill left for South Australia, arriving here by the ship "Historia," July 28,1854. He started in business as an engraver, but finding little to do, applied for, and obtained the appointment of Professor of Drawing to St. Peter's College and other educational ​establishments. Having inaugurated a School of Arts at his own residence, preliminary meetings with a view to increase its usefulness were held, and a society to promote its interests formed. It was not, however, till 1860 that the School of Design, of which this was the nucleus, was opened, with Mr. Hill as master. This post he filled in a creditable manner till September 30, 1881, when the school was handed over to the Governors of the South Australian Institute. Since then he has continued to use his graver and brush in that beautiful occupation that takes so little yet gives so much. In 1861 he obtained a special prize of five guineas for portrait painting, and also the gold and silver medals for painting at the Intercolonial Exhibition, Adelaide, 1881. Mr. Hill is a member of the Bohemian Club, and president of the Adelaide Sketch Club.
# Notable South Australians/Catherine Helen Spence

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Catherine Helen Spence,
BORN at Melrose, Scotland, 1825. Emigrated with her family to South Australia in 1839, and has ever since been identified with most movements calculated to benefit the land of her adoption. As an authoress, Miss Spence takes no mean stand, and her contributions to English periodicals and colonial literature are marked by force and clearness exhibiting a thorough acquaintance with human nature. She has published the following works:—"Clare Morison," in 1854; "Tender and True," in 1856; "Mr. Hogarth's Will," in 1865; "The Author's Daughter," in 1868. The two last works were previously contributed to the Adelaide weeklies, and the first appeared in the Mail under the title of "Uphill Work," and the other in the Observer as "Hugh Lindsay's Guest." More recently "Gathered In" appeared simultaneously in the Adelaide Observer and the Queenslander, Miss Spence has always taken a strong interest in political and social matters, and her "Plea for Pure Democracy," published in pamphlet form in 1861, an argument from the Eadical side in favour of equal representation, will be familiar, doubtless, to many of our readers. She is the corresponding member of the "Representative Reform Association," and has taken an active share in the movement for placing out of the children of the State in ordinary homes, and their supervision in such homes. Miss Spence is the sister of the Hon. J. B. Spence, M.L.C., of the South Australian Legislature.
# Notable South Australians/Captain J. W. Smith

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Captain J. W. Smith,
BORN in London in 1816; and entered the merchant service in 1830, principally in the South American trade. Arrived in South Australia in 1847, between which time and 1849, whilst in command of the ship "David Malcolm," trading between Great Britain and this colony, he introduced upwards of one thousand emigrants to these shores. He finally settled here in 1851, and engaged in mercantile pursuits, principally at Port Adelaide. Appointed Consular Agent for the United States of America in 1857, a position he still creditably fills. Elected Mayor of Port Adelaide, and occupied the civic chair for six years between 1859 and 1866. He is the oldest member of the Marine Board, having with a years' interval in 1868-9, held a portfolio since May 1861. In 1866 he was returned as member for the House of Assembly to represent Port Adelaide. At that time all the wardens were nominated by the Government, but his election to Parliament did not invalidate his position on the Marine Board, as he remained in the House till its dissolution in 1868. During a long and honorable career, Captain Smith has been universally esteemed by all who have had business transactions with him.
# Notable South Australians/Captain John Finlay Duff

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Captain John Finlay Duff
WAS associated with some of the earliest and most memorable incidents in South Australian history. His ship, the "Africaine," arrived here June 1, 1837, and sailed in August of the same year for Tasmania. He will be well remembered as a leading merchant and ship owner, and he was for some years Harbor-Master at Glenelg. He was a man of great public spirit, and took active interest in all that concerned the land of his adoption. His death took place at Glenelg, on May 15, 1868, in his 73rd year.