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# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 47

Chapter 47.—He Compels to the Perpetration of Horrible Turpitudes.
O abominable monster! O execrable perdition and ruin of deluded souls! I am not speaking of the blasphemy of saying these things about the nature of God which is thus fettered. Let the wretches deluded and hunted by deadly error give heed to this at least, that if a part of their God is fettered by the copulation of males and females which they profess to loose and purge by eating it, the necessity of this unspeakable error compels them not only to loose and purge the part of God from bread and vegetables and fruits, which alone they are seen publicly to partake of, but also from that which might be fettered through copulation, if conception should take place. That they do this some are said to have confessed before a public tribunal, not only in Paphlagonia, but also in Gaul, as I heard in Rome from a certain Catholic Christian; and when they were asked by the authority of what writing they did these things, they betrayed this fact concerning the Thesaurus that I have just mentioned. But when this is cast in their teeth, they are in the habit of replying, that some enemy or other has withdrawn from their number, that is from the number of their Elect, and has made a schism, and has founded a most foul heresy of this kind. Whence it is manifest that even if they do not themselves practise this thing, some who do practise it do it on the basis of their books. Therefore let them reject the books, if they abhor the crime, which they are compelled to commit, if they hold to the books; or if they do not commit them, they endeavor in opposition to the books to live more purely. But what do they do when it is said to them, either purge the light from whatever seeds you can, so that you cannot refuse to do that which you assert that you do not do; or else anathematize Manichæus, when he says that a part of God is in all seeds, and that it is fettered by copulation, but that whatever of light, that is, of the aforesaid part of God, should become the food of the Elect, is purged by being eaten. Do you see what he compels you to believe, and do you still hesitate to anathematize him? What do they do, I say, when this is said to them? To what subterfuges do they betake themselves, when either so nefarious a doctrine is to be anathematized, or so nefarious a turpitude committed, in comparison with which all those intolerable evils to which I have already called attention, seem tolerable, namely, that they say of the nature of God that it was pressed by necessity to wage war, that it was either secure by everlasting ignorance, or was disturbed by everlasting grief and fear, when the corruption of commingling and the chain of everlasting damnation should come upon it, that finally as a result of the conflict it should be taken captive, oppressed, polluted, that after a false victory it should be fettered forever in a horrible sphere and separated from its original blessedness, while if considered in themselves they cannot be endured?
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 48

Chapter 48.—Augustin Prays that the Manichæans May Be Restored to Their Senses.
O great is Thy patience, Lord, full of compassion and gracious, slow to anger, and plenteous in mercy, and true; who makest Thy sun to rise upon the good and the evil, and who sendest rain upon the just and the unjust; who willest not the death of the sinner, so much as that he return and live; who reproving in parts, dost give place to repentance, that wickedness having been abandoned, they may believe on Thee, O Lord; who by Thy patience dost lead to repentance, although many according to the hardness of their heart and their impenitent heart treasure up for themselves wrath against the day of wrath and of the revelation of Thy righteous judgment, who wilt render to every man according to his works; who in the day when a man shall have turned from his iniquity to Thy mercy and truth, wilt forget all his iniquities: stand before us, grant unto us that through our ministry, by which Thou hast been pleased to refute this execrable and too horrible error, as many have already been liberated, many also may be liberated, and whether through the sacrament of Thy holy baptism, or through the sacrifice of a broken spirit and a contrite and humbled heart, in the sorrow of repentance, they may deserve to receive the remission of their sins and blasphemies, by which through ignorance they have offended Thee. For nothing is of any avail, save Thy surpassing mercy and power, and the truth of Thy baptism, and the keys of the kingdom of heaven in Thy holy Church; so that we must not despair of men as long as by Thy patience they live on this earth, who even knowing how great an evil it is to think or to say such things about Thee, are detained in that malign profession on account of the use or the attainment of temporal or earthly convenience, if rebuked by Thy reproaches they in any way flee to Thy ineffable goodness, and prefer to all the enticements of the carnal life, the heavenly and eternal life.

## Footnotes

* ↑ Ps. ciii. 8.
* ↑ Matt. v. 45.
* ↑ Ezek. xxxiii. 11.
* ↑ Wisd. xii. 2.
* ↑ Rom. ii. 4-6.
* ↑ Ezek. xviii. 21.
* ↑ Ps. li. 17.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Grangra/Canons/Canon XVII

Canon XVII.
If any woman from pretended asceticism shall cut off her hair, which God gave her as the reminder of her subjection, thus annulling as it were the ordinance of subjection, let her be anathema.
Notes.
Ancient Epitome of Canon XVII.
Whatever women shave their hair off, pretending to do so out of reverence for God, let them be anathema.
Hefele.
The apostle Paul, in the first Epistle to the Corinthians, xi. 10, represents the long hair of women, which is given them as a natural veil, as a token of their subjection to man. We learn from the Synod of Gangra, that as many Eustathian women renounced this subjection, and left their husbands, so, as this canon says, they also did away with their long hair, which was the outward token of this subjection. An old proverb says: duo si faciunt idem, non est idem. In the Catholic Church also, when women and girls enter the cloister, they have their hair cut off, but from quite other reasons than those of the Eustathian women. The former give up their hair, because it has gradually become the custom to consider the long hair of women as a special beauty, as their greatest ornament; but the Eustathians, like the ancient Church in general, regarded long hair as the token of subjection to the husband, and, because they renounced marriage and forsook their husbands, they cut it off.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. xxx., c. ij.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Grangra/Canons/Canon XVIII

Canon XVIII.
If any one, under pretence of asceticism, shall fast on Sunday, let him be anathema.
Notes.
Ancient Epitome of Canon XVIII.
Whoso fasts on the Lord’s day or on the Sabbath let him be anathema.
Zonaras.
Eustathius appointed the Lord’s day as a fast, whereas, because Christ rose from the grave and delivered human nature from sin on that day, we should spend it in offering joyous thanks to God.  But fasting carries with it the idea of grief and sorrow. For this reason those who fast on Sunday are subjected to the punishment of anathema.
Balsamon.
By many canons we are warned against fasting or grieving on the festal and joyous Lord’s day, in remembrance of the resurrection of the Lord; but that we should celebrate it and offer thanks to God, that we be raised from the fall of sin. But this canon smites the Eustathians with anathema because they taught that the Lord’s days should be fasted. Canon LXIV. of the Apostolic Canons cuts off such of the laity as shall so fast, and deposes such of the clergy. See also Canon LV. of the Council in Trullo.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. xxx., c. vij.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Neocaesarea/Canons/Canon I

The Canons of the Holy and Blessed Fathers Who Assembled at Neocæsarea, Which are Indeed Later in Date Than Those Made at Ancyra, But More Ancient Than the Nicene: However, the Synod of Nice Has Been Placed Before Them on Account of Its Peculiar Dignity.
(Annotations by Routh, and reprint of the Notes of Christopher Justellus and of Bp. Beveridge will be found in Vol. iv. of the Reliquiæ Sacræ.)
Canon I.
If a presbyter marry, let him be removed from his order; but if he commit fornication or adultery, let him be altogether cast out [i.e. of communion] and put to penance.
Notes.
Ancient Epitome of Canon I.
If a presbyter marries he shall be deposed from his order. If he commits adultery or whoredom he shall be expelled, and shall be put to penance.
Aristenus.
A presbyter who marries is removed from the exercise of the priesthood but retains his honour and seat. But he that commits fornication or adultery is cast forth altogether and put to penance.
Van Espen.
These fathers [i.e. of Neocæsarea] shew how much graver seemed to them the sin of the presbyter who after ordination committed fornication or adultery, than his who took a wife. For the former they declare shall simply be deposed from his order or deprived of the dignity of the Priesthood, but the latter is to “be altogether cast out, and put to penance.”…Therefore such a presbyter not only did they remove from the priestly functions, or the dignity of the priesthood, but perfectly or altogether cast him out of the Church.
This canon Gratian has inserted in the Corpus Juris Canonici. Decretum. Pars I., Dist. xxviii., c. ix. Gratian has followed Isidore in adding after the word “penance” the words “among the laity” (inter laicos) which do not occur in the Greek, (as is noted by the Roman Correctors) nor in the version of Dionysius Exiguus; these same correctors fall however themselves into a still graver error in supposing that criminous clerks in the early days of the Church were sent out to wander over the country, as Van Espen well points out.
On the whole subject of the marriage of the clergy in the Early Church see the Excursus devoted to that subject.

## Footnotes

* ↑ This is the title in the Paris edition of Zonaras.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Grangra/Title Page

The Council of Gangra.
a.d. 325–381.
Emperor.—Constantine.
Elenchus.
Historical Introduction.
Synodal Letter.
The Canons with the Ancient Epitome and Notes.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Neocaesarea/Canons
## Contents

* Canon I
* Canon II
* Canon III
* Canon IV
* Canon V
* Canon VI
* Canon VII
* Canon VIII
* Canon IX
* Canon X
* Canon XI
* Canon XII
* Canon XIII
* Canon XIV
* Canon XV
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Grangra/Canons/Canon XX

Canon XX.
If any one shall, from a presumptuous disposition, condemn and abhor the assemblies [in honour] of the martyrs, or the services performed there, and the commemoration of them, let him be anathema.
Notes.
Ancient Epitome of Canon XX.
Whoever thinks lightly of the meetings in honour of the holy martyrs, let him be anathema.
Hefele.
Van Espen is of opinion that the Eustathians had generally rejected the common service as only fit for the less perfect, and that the martyr chapels are only mentioned here, because in old times service was usually held there. According to this view, no especial weight need be attached to the expression. But this canon plainly speaks of a disrespect shown by the Eustathians to the martyrs. Compare the twelfth article of the Synodal Letter.  Fuchs thought that, as the Eustathians resembled the Aerians, who rejected the service for the dead, the same views might probably be ascribed to the Eustathians. But, in the first place, the Aerians are to be regarded rather as opposed than related in opinion to the Eustathians, being lax in contrast to these ultra-rigorists.  Besides which, Epiphanius only says that they rejected prayer for the salvation of the souls of the departed, but not that they did not honour the martyrs; and there is surely a great difference between a feast in honour of a saint, and a requiem for the good of a departed soul. Why, however, the Eustathians rejected the veneration of martyrs is nowhere stated; perhaps because they considered themselves as saints, κατ᾽ ἐξοχήν, exalted above the martyrs, who were for the most part only ordinary Christians, and many of whom had lived in marriage, while according to Eustathian views no married person could be saved, or consequently could be an object of veneration.
Lastly, it must be observed that the first meaning of σύναξις, is an assembly for divine service, or the service itself; but here it seems to be taken to mean συναγωγή the place of worship, so that the συνάξεις τῶν μαρτύρων seems to be identical with martyria, and different from the λειτουργίαι held in them, of which the latter words of the canon speak.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Grangra/Canons/Epilogue

Epilogue.
These things we write, not to cut off those who wish to lead in the Church of God an ascetic life, according to the Scriptures; but those who carry the pretence of asceticism to superciliousness; both exalting themselves above those who live more simply, and introducing novelties contrary to the Scriptures and the ecclesiastical Canons. We do, assuredly, admire virginity accompanied by humility; and we have regard for continence, accompanied by godliness and gravity; and we praise the leaving of worldly occupations, [when it is made] with lowliness of mind; [but at the same time] we honour the holy companionship of marriage, and we do not contemn wealth enjoyed with uprightness and beneficence; and we commend plainness and frugality in apparel, [which is worn] only from attention, [and that] not over-fastidious, to the body; but dissolute and effeminate excess in dress we eschew; and we reverence the houses of God and embrace the assemblies held therein as holy and helpful, not confining religion within the houses, but reverencing every place built in the name of God; and we approve of gathering together in the Church itself for the common profit; and we bless the exceeding charities done by the brethren to the poor, according to the traditions of the Church; and, to sum up in a word, we wish that all things which have been delivered by the Holy Scriptures and the Apostolical traditions, may be observed in the Church.
Notes.
This is lacking in the ancient epitome; and while it occurs after Canon XX. in the versions of Dionysius Exiguus and of Isidore Mercator, it is not numbered as a canon. Moreover in John of Antioch’s Collection and in Photius’s Nomocanon, the number of canons is said to be 20. Only the Greek Scholiasts number it as Canon XXI., but its genuineness is unquestioned.
It is curiously enough found in the Corpus Juris Canonici, divided into two canons! Gratian’s Decretum, Pars I., Dist. XXX., c. xvj., and Dist. xli., c. v.
Van Espen.
The Fathers of Gangra recognize not only the Holy Scriptures, but also the Apostolical traditions for the rule of morals.
From this [canon] it is by no means doubtful that the fathers of this Synod considered that the Eustathians had violated some already existing ecclesiastical canons. Beveridge is of opinion that these are those commonly called the Canons of the Apostles (Synod. I. 5). Nor is this unlikely to be true, for there can be no doubt that the doctrines of the Eustathians condemned by this synod are directly opposed to those very “Canons of the Apostles”; and no small argument is drawn for the authority and antiquity of the Canons of the Apostles from the large number of Eustathian teachings found to be therein condemned, as Beveridge has pointed out and as can easily be seen by comparing the two.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Neocaesarea
## Contents

* Title Page
* Historical Note
* Canons
# Ninety-three/3.1.7

CHAPTER VII.
LA VENDÉE WAS THE END OF BRITTANY.
Brittany is an old rebel. Every time that it had revolted for two thousand years, it had been in the right; the last time it was in the wrong. Still, in reality, against the Revolution as against the monarchy, against the acting representatives as against the governing dukes and peers, against the assignats as against the subsidies, whoever the combatants might be, Nicolas Rapin, François de la Noue, Captain Pluviaut and Lady de la Garnache, or Stofflet, Coquereau, and Lechandelier de Pierreville, under Monsieur de Rohan against the king, and under Monsieur de La Rochejaquelein for the king, Brittany was always waging the same war,—the war of the local mind against the central mind.
These ancient provinces were like a pond: these sluggish waters were averse to running; the winds blowing over them did not give them life, it irritated them. France ended at Finisterre; the field given to man terminated there, and there the march of generations stopped. Halt! cried the ocean to the earth, and barbarism to civilization. Every time that the centre, Paris, gives an impulse, whether it comes from royalty or the Republic, whether it be in the direction of despotism or liberty, it is a novelty and Brittany bristles. Let us be in peace. What do they want of us? The Marais takes its pitchfork, the Bocage takes its carbine. All our attempts, our initiative in legislation and education, our encyclopaedias, our philosophies, our geniuses, our glories, have come to naught before the Houroux; the tocsin in Bazouges threatens the French revolution, the moor of Faou revolts against our stormy public squares, and the bell of Haut-des Prés declares war on the tower of the Louvre.
Terrible blunder.
The Vendéan insurrection was a dismal mistake.
A colossal skirmish, chicanery of Titans, boundless ​rebellion, destined to leave to history but a single word,—a word notorious and black; committing suicide for the absent, devoted to egoism, spending its time in offering great bravery to cowardice, without calculation, without stratagem, without tactics, without plan, without aim, without a chief, without responsibility; showing to what extent will can be powerless; chivalric and savage; absurdity in rut, building a parapet of shadows against the light; ignorance making a long, stupid, superb resistance to truth, justice, right, reason, and deliverance; the dismay of eight years, the ravage of fourteen departments, the devastation of fields, the destruction of crops, burning villages, ruining towns, pillaging houses, the massacre of women and children, a torch in the cottages, a sword in the hearts of the people, the terror of civilization, the hope of Pitt; such was this war,—an unconscious attempt at parricide.
Taken all in all, by demonstrating the necessity of penetrating in every way the old Breton shadow and of piercing that thicket with all the arrows of light at once, la Vendée has been of service to progress. Catastrophes have a gloomy way of settling matters.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 29

Chapter 29 [XV.]—Julian Opposes the Faith of His Friends to the Opinions of Catholic Believers. First of All, of Free Will.
Now therefore let us see, for the rest, in what way—after thinking that he might calumniously object against me what I believe, and feign what I do not believe—he himself professes his own faith or that of the Pelagians. “In opposition to these things,” he says, “we daily argue, and we are unwilling to yield our consent to transgressors, because we say that free will is in all by nature, and could not perish by the sin of Adam; which assertion is confirmed by the authority of all Scriptures.” If in any degree it is necessary to say this, you should not say it against the grace of God,—you should not give your consent to transgressors, but you should correct your opinion. But about this, as much as I could, and as far as it seemed to be sufficient, I have argued above.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 3

Chapter 3.—Why He Addresses His Book to Boniface.
But these words which I am answering to their two letters,—the one, to wit, which Julian is said to have sent to Rome, that by its means, as I believe, he might find or make as many allies as he could; and the other, which eighteen so-called bishops, sharers in his error, dared to write to Thessalonica, not to any and every body, but to the bishop of that place itself, with a view of tempting him by their craftiness and bringing him over, if it could be done, to their views;—these words which, as I said, I am writing in answer to those two letters of theirs in respect of that argument, I have determined to address especially to your sanctity, not so much for your learning as for your examination and, if perchance anything should displease you, for your correction. For my brother intimated to me that you yourself condescended to give those letters to him, which could not come into your hands except by the most watchful diligence of my brethren, your sons. And I thank your most sincere kindness to me that you have been unwilling that those letters of the enemies of God’s grace should be hidden from me, seeing that in them you have found my name calumniously as well as openly expressed. But I hope from my Lord God that not without the reward which is in heaven do those tear me with their scurrilous teeth to whom I oppose myself on behalf of the little ones, that they may not be left for destruction to the deceitful flatterer Pelagius, but may be presented for deliverance to the truthful Saviour Christ.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 25

Chapter 25 [XII.]—The Sixth Calumny,—That Augustin Asserts that Even Christ Was Not Free from Sins.
In like manner as to what he added, that I say, “that Christ even was not free from sins, but that, from the necessity of the flesh, He spoke falsely, and was stained with other faults,” he should see from whom he heard these things, or in whose letters he read them; for that, indeed, he perchance did not understand them, and turned them by the deceitfulness of malice into calumnious meanings.

## Footnotes

* ↑ See Book iii. 16, below.