OpenLLM-France/wikimedia huggingface dataset:
# Navy Cross Medal - G. T. Coker

The Navy Cross is the second highest award for heroism in the United States Navy and Marine Corps.
THE SECRETARY OF THE NAVY
WASHINGTON D. C. 20350
The President of the United States takes pleasure in presenting the NAVY CROSS to
LIEUTENANT COMMANDER GEORGE T. COKER UNITED STATES NAVAL RESERVE
for service as set forth in the following
    CITATION:
    For extraordinary herosism during an extremely daring escape from a solitary confinement cell while a Prisoner of War in Hanoi, North Vietnam on 12 October 1967. During a period of particularly harsh treatment, he and another prisoner executed an escape as a two-man team despite the high risk of brutal reprisal or possible loss of life. That night, after opening the cell door by removing door bolt brackets from inside the room, he proceeded over the wall and through several blocks of housing to the Domer Bridge. Walking under the bridge to the Red River's edge, he swam downstream all night and at sunrise buried himself in a mudbank in an effort to remain concealed. He was later discovered, recaptured, severely beaten for many hours, and banished to solitary confinement for two and a half years. His extraordinary courage, aggressiveness in the face of the enemy, and dedication to his country reflected great credit upon himself and upheld the highest traditions of the Naval Service and United States Armed Forces.
* For the President, Secretary of the Navy
* Signed at Naval Air Station, Cubi Point, Republic of the Philippines
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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# Navy Revokes Honorary Title for Cosby

* related authors: Bill Cosby.
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"Navy Revokes Honorary Title for Cosby". United States Navy. Story Number: NNS141204-07. Release Date: 12/4/2014 12:28:00 PM. By Secretary of the Navy Public Affairs. Link archived at Internet Archive.
Navy Revokes Honorary Title for Cosby
Secretary of the Navy Public Affairs
Arlington, Virginia United States Navy
Thursday, December 4, 2014
Story Number: NNS141204-07
Release Date: 12/4/2014 12:28:00 PM
By Secretary of the Navy Public Affairs
ARLINGTON, Va. (NNS) -- Secretary of the Navy Ray Mabus and Master Chief Petty Officer of the Navy Michael Stevens today said the Navy is revoking Bill Cosby's title of honorary Chief Petty Officer, originally presented in 2011. The Navy is taking this action because allegations against Mr. Cosby are very serious and are in conflict with the Navy's core values of honor, courage and commitment.
Cosby enlisted in the Navy in 1956 and served for four years as a hospital corpsman before being honorably discharged in 1960 as a 3rd Class Petty Officer.
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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# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book III/Chapter 17

Chapter 17.—22. "For as regards the fact that to preserve the figure of unity the Lord gave the power to Peter that whatsoever he should loose on earth should be loosed," it is clear that that unity is also described as one dove without fault. Can it be said, then, that to this same dove belong all those greedy ones, whose existence in the same Catholic Church Cyprian himself so grievously bewailed? For birds of prey, I believe, cannot be called doves, but rather hawks. How then did they baptize those who used to plunder estates by treacherous deceit, and increase their profits by compound usury, if baptism is only given by that indivisible and chaste and perfect dove, that unity which can only be understood as existing among the good? Is it possible that, by the prayers of the saints who are spiritual within the Church, as though by the frequent lamentations of the dove, a great sacrament is dispensed, with a secret administration of the mercy of God, so that their sins also are loosed who are baptized, not by the dove but by the hawk, if they come to that sacrament in the peace of Catholic unity? But if this be so, why should it not also be the case that, as each man comes from heresy or schism to the Catholic peace, his sins should be loosed through their prayers? But the integrity of the sacrament is everywhere recognized, though it will not avail for the irrevocable remission of sins outside the unity of the Church. Nor will the prayers of the saints, or, in other words, the groanings of that one dove, be able to help one who is set in heresy or schism; just as they are not able to help one who is placed within the Church, if by a wicked life he himself retain the debts of his sins against himself, and that though he be baptized, not by this hawk, but by the pious ministry of the dove herself.

## Footnotes

* ↑ Matt. xvi. 19.
* ↑ Song of Sol. vi. 9.
* ↑ Cypr. de Lapsis c vi.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book III/Chapter 6

Chapter 6.—9. Libosus also of Vaga says: "The Lord says in the gospel, ‘I am the Truth.’ He does not say, ‘I am custom.’ Therefore, when the truth is made manifest, custom must give way to truth." Clearly, no one could doubt that custom must give way to truth where it is made manifest. But we shall see presently about the manifestation of the truth. Meanwhile he also makes it clear that custom was on the other side.

## Footnotes

* ↑ John xiv. 6.
* ↑ Conc. Carth. sec. 30.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book III/Chapter 4

Chapter 4.—6. Next his colleagues proceed to deliver their several opinions. But first they listened to the letter written to Jubaianus; for it was read, as was mentioned in the preamble. Let it therefore be read among ourselves also, that we too, with the help of God, may discover from it what we ought to think. "What!" I think I hear some one saying, "do you proceed to tell us what Cyprian wrote to Jubaianus?" I have read the letter, I confess, and should certainly have been a convert to his views, had I not been induced to consider the matter more carefully by the vast weight of authority, originating in those whom the Church, distributed throughout the world amid so many nations, of Latins, Greeks, barbarians, not to mention the Jewish race itself, has been able to produce,—that same Church which gave birth to Cyprian himself,—men whom I could in no wise bring myself to think had been unwilling without reason to hold this view,—not because it was impossible that in so difficult a question the opinion of one or of a few might not have been more near the truth than that of more, but because one must not lightly, without full consideration and investigation of the matter to the best of his abilities, decide in favor of a single individual, or even of a few, against the decision of so very many men of the same religion and communion, all endowed with great talent and abundant learning. And so how much was suggested to me on more diligent inquiry, even by the letter of Cyprian himself, in favor of the view which is now held by the Catholic Church, that the baptism of Christ is to be recognized and approved, not by the standard of their merits by whom it is administered, but by His alone of whom it is said, "The same is He which baptizeth," will be shown naturally in the course of our argument. Let us therefore suppose that the letter which was written by Cyprian to Jubaianus has been read among us, as it was read in the Council. And I would have every one read it who means to read what I am going to say, lest he might possibly think that I have suppressed some things of consequence. For it would take too much time, and be irrelevant to the elucidation of the matter in hand, were we at this moment to quote all the words of this epistle.

## Footnotes

* ↑ John i. 33.
* ↑ The Council of Carthage.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book III/Chapter 5

Chapter 5.—7. But if any one should ask what I hold in the meantime, while discussing this question, I answer that, in the first place, the letter of Cyprian suggested to me what I should hold till I should see clearly the nature of the question which next begins to be discussed. For Cyprian himself says: "But some will say, ‘What then will become of those who in times past, coming to the Church from heresy, were admitted without baptism?’" Whether they were really without baptism, or whether they were admitted because those who admitted them conceived that they had partaken of baptism, is a matter for our future consideration. At any rate, Cyprian himself shows plainly enough what was the ordinary custom of the Church, when he says that in past time those who came to the Church from heresy were admitted without baptism.
8. For in the Council itself Castus of Sicca says: "He who, despising truth, presumes to follow custom, is either envious or evil-disposed towards the brethren to whom the truth is revealed, or is ungrateful towards God, by whose inspiration His Church is instructed." Whether the truth had been revealed, we shall investigate hereafter; at any rate, he acknowledges that the custom of the Church was different.

## Footnotes

* ↑ Epist. lxxiii. 23, to Jubianus.
* ↑ Seventh Conc. Carth. under Cyprian, the third which dealt with baptism, A.D. 256, sec. 28. These opinions are quoted again in Books VI. and VII.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book III/Chapter 7

Chapter 7.—10. Zosimus also of Tharassa said: "When a revelation of the truth has been made, error must give way to truth; for even Peter, who at the first circumcised, afterwards gave way to Paul when he declared the truth." He indeed chose to say error, not custom; but in saying "for even Peter, who at the first circumcised, afterwards gave way to Paul when he declared the truth," he shows plainly enough that there was a custom also on the subject of baptism at variance with his views. At the same time, also, he warns us that it was not impossible that Cyprian might have held an opinion about baptism at variance with that required by the truth, as held by the Church both before and after him, if even Peter could hold a view at variance with the truth as taught us by the Apostle Paul.

## Footnotes

* ↑ Ib. sec. 56.
* ↑ Gal. ii. 11-14.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book III/Chapter 8

Chapter 8.—11. Likewise Felix of Buslacene said: "In admitting heretics without the baptism of the Church, let no one prefer custom to reason and truth; because reason and truth always prevail to the exclusion of custom." Nothing could be better, if it be reason, and if it be truth; but this we shall see presently. Meanwhile, it is clear from the words of this man also that the custom was the other way.

## Footnotes

* ↑ Conc. Carth. sec. 63.
# New York Central Railroad Company v. Wheeling Can Company/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
270 U.S. 645
New York Central Railroad Company v. Wheeling Can Company
Petition for writ of certiorari to the Supreme Court of Appeals of the State of West Virginia denied.

## 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
# New York Central Railroad Company v. The Talisman

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
288 U.S. 239
New York Central Railroad Company v. The Talisman
Argued: Jan. 11, 12, 1933. --- Decided: Feb 6, 1933
Messrs. Leonard J. Matteson and D. Roger Englar, both of New York City, for petitioner.
Mr. Chauncey I. Clark, of New York City, for respondent.
Mr. Justice BUTLER 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
# New York Central Railroad Company v. Wheeling Can Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
270 U.S. 645
New York Central Railroad Company v. Wheeling Can Company
Mr. John C. Palmer, Jr., of New York City, for petitioner.

## 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
# New York Central Railroad Company v. Lefkowitz

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
393 U.S. 536
New York Central Railroad Company v. Lefkowitz
John A. Wells, Gerald E. Dwyer and Victor F Condello, for appellants.
Louis J. Lefkowitz, Atty. Gen. of New York, pro se, Ruth Kessler Toch, Sol. Gen., and Joseph A. Romano, Asst. Atty. Gen., for appellee Lefkowitz.
Thomas A. Shaw, Jr., and Harold C. Heiss, for appellees Brotherhood of Locomotive Firemen & Enginemen and others.
PER CURIAM.

## 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
# New York Central Railroad Company v. White

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
243 U.S. 188
New York Central Railroad Company v. White
Argued: February 29 and March 1, 1916. ---
Restored to docket for reargument November 13, 1916.
Reargued February 1, 1917.
Decided March 6, 1917.
[Syllabus from pages 188-190 intentionally omitted]
Messrs. William L. Visscher, Frank V. Whiting, Robert E. Whalen, and H. Leroy Austin for plaintiff in error.
Messrs. Harold J. Hinman and E. Clarence Aiken, and Mr. Egburt E. Woodbury, Attorney General of New York, for defendant in error.
Mr. Justice Pitney 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
# New York Central Railroad Company v. Lefkowitz/Opinion of the Court

* Court Documents
* Case Syllabus
* Per Curiam Opinion of the Court
United States Supreme Court
393 U.S. 536
New York Central Railroad Company v. Lefkowitz
The motion to dismiss is granted and the appeal is dismissed.

## 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 I/Volume I/Confessions/Book I/Chapter 1

Chapter I.—He Proclaims the Greatness of God, Whom He Desires to Seek and Invoke, Being Awakened by Him.
1. Great art Thou, O Lord, and greatly to be praised; great is Thy power, and of Thy wisdom there is no end. And man, being a part of Thy creation, desires to praise Thee, man, who bears about with him his mortality, the witness of his sin, even the witness that Thou “resistest the proud,”—yet man, this part of Thy creation, desires to praise Thee. Thou movest us to delight in praising Thee; for Thou hast formed us for Thyself, and our hearts are restless till they find rest in Thee. Lord, teach me to know and understand which of these should be first, to call on Thee, or to praise Thee; and likewise to know Thee, or to call upon Thee. But who is there that calls upon Thee without knowing Thee? For he that knows Thee not may call upon Thee as other than Thou art. Or perhaps we call on Thee that we may know Thee. “But how shall they call on Him in whom they have not believed? or how shall they believe without a preacher?” And those who seek the Lord shall praise Him. For those who seek shall find Him, and those who find Him shall praise Him. Let me seek Thee, Lord, in calling on Thee, and call on Thee in believing in Thee; for Thou hast been preached unto us. O Lord, my faith calls on Thee,—that faith which Thou hast imparted to me, which Thou hast breathed into me through the incarnation of Thy Son, through the ministry of Thy preacher.

## Footnotes

* ↑ Ps. cxlv. 3, and cxlvii. 5.
* ↑ Jas. iv. 6, and 1 Pet. v. 5.
* ↑ Augustin begins with praise, and the whole book vibrates with praise. He says elsewhere (in Ps. cxlix.), that “as a new song fits not well an old man’s lips, he should sing a new song who is a new creature and is living a new life;” and so from the time of his new birth, the “new song” of praise went up from him, and that “not of the lip only,” but (ibid. cxlviii.) conscientia lingua vita.
* ↑ And the rest which the Christian has here is but an earnest of the more perfect rest hereafter, when, as Augustin says (De Gen. ad. Lit.. xii. 26), “all virtue will be to love what one sees, and the highest felicity to have what one loves.” [Watts, followed by Pusey, and Shedd, missed the paronomasia of the Latin: “cor nostrum inquietum est donec requiescat in Te,” by translating: “our heart is restless, until it repose in Thee.” It is the finest sentence in the whole book, and furnishes one of the best arguments for Christianity as the only religion which leads to that rest in God.—P. S.]
* ↑ Rom. x. 14.
* ↑ Ps. xxii. 26.
* ↑ Matt. vii. 7.
* ↑ That is, Ambrose, Bishop of Milan, who was instrumental in his conversion (vi. sec. 1; viii. sec. 28, etc.). “Before conversion,” as Leighton observes on I Pet. ii. 1, 2, “wit or eloquence may draw a man to the word, and possibly prove a happy bait to catch him (as St. Augustin reports of his hearing St. Ambrose), but, once born again, then it is the milk itself that he desires for itself.”
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book I/Chapter 10

Chapter X.—Through a Love of Ball-Playing and Shows, He Neglects His Studies and the Injunctions of His Parents.
16. And yet I erred, O Lord God, the Creator and Disposer of all things in Nature,—but of sin the Disposer only,—I erred, O Lord my God, in doing contrary to the wishes of my parents and of those masters; for this learning which they (no matter for what motive) wished me to acquire, I might have put to good account afterwards. For I disobeyed them not because I had chosen a better way, but from a fondness for play, loving the honour of victory in the matches, and to have my ears tickled with lying fables, in order that they might itch the more furiously—the same curiosity beaming more and more in my eyes for the shows and sports of my elders. Yet those who give these entertainments are held in such high repute, that almost all desire the same for their children, whom they are still willing should be beaten, if so be these same games keep them from the studies by which they desire them to arrive at being the givers of them. Look down upon these things, O Lord, with compassion, and deliver us who now call upon Thee; deliver those also who do not call upon Thee, that they may call upon Thee, and that Thou mayest deliver them.
# Nicene and Post-Nicene Fathers

The Nicene and Post-Nicene Fathers is a set of books containing translations of early Christian writings into English.
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* Series I
* Series II
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book I

Book I.
Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters.

## 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
# Nicene Creed

* Search for titles containing or beginning with: "Nicene Creed."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Nicene Creed, the creed adopted in 325 by the First Council of Nicaea
* Niceno-Constantinopolitan Creed, a revised version of the Nicene Creed of 325 which is the most widely used statement of core beliefs in Christianity

## See also

* "Nicene and Niceno-Constantinopolitan Creed," in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)
# Nicene Creed (325)

* related portals: Christianity.
* sister projects: Wikipedia article, Commons category, Wikidata item.
The Nicene Creed is a concise summary of the core beliefs of Christianity, primarily concerned with defining the nature of the three persons comprising the Trinity - God, Jesus Christ, and the Holy Spirit. It was adopted by the First Ecumenical Council, held in Nicaea in 325. The term is also loosely but commonly applied to a longer creed traditionally attributed to the Second Ecumenical Council, held in Constantinople in 381 but of which there is evidence only from 451 onward. Because of its supposed origin and because it has been considered to be an elaboration of the Creed of Nicaea, this longer creed is distinguished from the original Nicene Creed by being called the Niceno-Constantinopolitan Creed.
English-language translations of Σύμβολον τῆς Νικαίας include:
* Nicene Creed in Nicene and Post-Nicene Fathers: Series II, translated by Philip Schaff et. al.
* Nicene Creed in Ante-Nicene Fathers, translated by Philip Schaff et. al.

## See also

* Niceno-Constantinopolitan Creed
* "Nicene and Niceno-Constantinopolitan Creed" in the Catholic Encyclopedia (1913)
# Nicene and Post-Nicene Fathers: Series I/Volume I

See Nicene and Post-Nicene Fathers: Series I for details of authorship.

## Contents

* Title Page
* Preface
* Contents
* Prolegomena
** Literature
** A Sketch of the Life of St. Augustin
** Estimate of St. Augustin
** The Writings of St. Augustin
** The Influence of St. Augustin
* Chief Events in the Life of St. Augustin
* Confessions
** Translator's Preface
** The Opinion of St. Augustin Concerning His Confessions
** Book I
** Book II
** Book III
** Book IV
** Book V
** Book VI
** Book VII
** Book VIII
** Book IX
** Book X
** Book XI
** Book XII
** Book XIII
* Letters of St. Augustin
** Preface
** Letters of St. Augustin
* Indexes [not included]
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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