OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Apology of Rufinus/Book II/Chapter 39

35. What wonder is there then that he should tear me to pieces, being as I am of no account; or that he should wound Ambrose, or find fault with Hilary, Lactantius and Didymus? I must not greatly grieve over any injury of my own in the fact that he has attempted to do my work of translating over again, when he is only treating me with the same contempt with which he has treated the Seventy translators. But this emendation of the Seventy, what are we to think of it? Is it not evident, how greatly the grounds for the heathens’ unbelief have been increased by this proceeding? For they take notice of what is going on amongst us. They know that our law has been amended, or at least changed; and do you suppose they do not say among themselves, “These people are wandering at random, they have no fixed truth among them, for you see how they make amendments and corrections in their laws whenever they please,” and indeed it is evident that there must have been previous error where amendment has supervened, and that things which undergo change at the hand of man cannot possibly be divine. This has been the present which you have made us with your excess of wisdom, that we are all judged even by the heathen as lacking in wisdom. I reject the wisdom which Peter and Paul did not teach. I will have nothing to do with a truth which the Apostles have not approved. These are your own words: “The ears of simple men among the Latins ought not after four hundred years to be molested by the sound of new doctrines.” Now you are yourself saying: “Every one has been under a mistake who thought that Susanna had afforded an example of chastity to both the married and the unmarried. It is not true. And every one who thought that the boy Daniel was filled with the Holy Spirit and convicted the adulterous old men, was under a mistake. That also was not true. And every congregation throughout the universe, whether of those who are in the body or of those who have departed to be with the Lord, even though they were holy martyrs or confessors, all who have sung the Hymn of the three children have been in error, and have sung what is false. Now therefore after four hundred years the truth of the law comes forth for us, it has been bought with money from the Synagogue. When the world has grown old and all things are hastening to their end, let us change the inscriptions upon the tombs of the ancients, so that it may be known by those who had read the story otherwise, that it was not a gourd but an ivy plant under whose shade Jonah rested; and that, when our legislator pleases, it will no longer be the shade of ivy but of some other plant.

## Footnotes

* ↑ Jer. Letter lxxxiv. c. 8.
* ↑ This change of the gourd for the ivy forms the groundwork of a curious story told by Augustine, to which no doubt Rufinus here alludes. See Ep. civ, 5 of the collection of Jerome’s letters. Augustin Letter lxxi.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Apology of Rufinus/Book II/Chapter 37

33. There has been from the first in the churches of God, and especially in that of Jerusalem, a plentiful supply of men who being born Jews have become Christians; and their perfect acquaintance with both languages and their sufficient knowledge of the law is shewn by their administration of the pontifical office. In all this abundance of learned men, has there been one who has dared to make havoc of the divine record handed down to the Churches by the Apostles and the deposit of the Holy Spirit? For what can we call it but havoc, when some parts of it are transformed, and this is called the correction of an error? For instance, the whole of the history of Susanna, which gave a lesson of chastity to the churches of God, has by him been cut out, thrown aside and dismissed. The hymn of the three children, which is regularly sung on festivals in the Church of God, he has wholly erased from the place where it stood. But why should I enumerate these cases one by one, when their number cannot be estimated? This, however, cannot be passed over. The seventy translators, each in their separate cells, produced a version couched in consonant and identical words, under the inspiration, as we cannot doubt, of the Holy Spirit; and this version must certainly be of more authority with us than a translation made by a single man under the inspiration of Barabbas. But, putting this aside, I beg you to listen, for example, to this as an instance of what we mean. Peter was for twenty-four years Bishop of the Church of Rome. We cannot doubt that, amongst other things necessary for the instruction of the church, he himself delivered to them the treasury of the sacred books, which, no doubt, had even then begun to be read under his presidency and teaching. What are we to say then? Did Peter the Apostle of Christ deceive the church and deliver to them books which were false and contained nothing of truth? Are we to believe that he knew that the Jews possessed what was true, and yet determined that the Christians should have what was false? But perhaps the answer will be made that Peter was illiterate, and that, though he knew that the books of the Jews were truer than those which existed in the church, yet he could not translate them into Latin because of his linguistic incapacity. What then! Was the tongue of fire given by the Holy Spirit from heaven of no avail to him? Did not the Apostles speak in all languages?
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XV/Chapter 24

Chapter 24.—The Infirmity of the Human Mind.
They, then, who see their own mind, in whatever way that is possible, and in it that Trinity of which I have treated as I could in many ways, and yet do not believe or understand it to be an image of God, see indeed a glass, but do not so far see through the glass Him who is now to be seen through the glass, that they do not even know the glass itself which they see to be a glass, i.e. an image. And if they knew this, perhaps they would feel that He too whose glass this is, should by it be sought, and somehow provisionally be seen, an unfeigned faith purging their hearts, that He who is now seen through a glass may be able to be seen face to face. And if they despise this faith that purifies the heart, what do they accomplish by understanding the most subtle disputes concerning the nature of the human mind, unless that they be condemned also by the witness of their own understanding? And they would certainly not so fail in understanding, and hardly arrive at anything certain, were they not involved in penal darkness, and burdened with the corruptible body that presses down the soul. And for what demerit save that of sin is this evil inflicted on them? Wherefore, being warned by the magnitude of so great an evil, they ought to follow the Lamb that taketh away the sins of the world.

## Footnotes

* ↑ 1 Tim. i. 5
* ↑ Wisd. ix. 15
* ↑ John i. 29
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XV/Chapter 25

Chapter 25.—The Question Why the Holy Spirit is Not Begotten, and How He Proceeds from the Father and the Son, Will Only Be Understood When We are in Bliss.
For if any belong to Him, although far duller in intellect than those, yet when they are freed from the body at the end of this life, the envious powers have no right to hold them. For that Lamb that was slain by them without any debt of sin has conquered them; but not by the might of power before He had done so by the righteousness of blood. And free accordingly from the power of the devil, they are borne up by holy angels, being set free from all evils by the mediator of God and men, the man Christ Jesus. Since by the harmonious testimony of the Divine Scriptures, both Old and New, both those by which Christ was foretold, and those by which He was announced, there is no other name under heaven whereby men must be saved. And when purged from all contagion of corruption, they are placed in peaceful abodes until they take their bodies again, their own, but now incorruptible, to adorn, not to burden them. For this is the will of the best and most wise Creator, that the spirit of a man, when piously subject to God, should have a body happily subject, and that this happiness should last for ever.
45. There we shall see the truth without any difficulty, and shall enjoy it to the full, most clear and most certain. Nor shall we be inquiring into anything by a mind that reasons, but shall discern by a mind that contemplates, why the Holy Spirit is not a Son, although He proceeds from the Father. In that light there will be no place for inquiry: but here, by experience itself it has appeared to me so difficult,—as beyond doubt it will likewise appear to them also who shall carefully and intelligently read what I have written,—that although in the second book I promised that I would speak thereof in another place, yet as often as I have desired to illustrate it by the creaturely image of it which we ourselves are, so often, let my meaning be of what sort it might, did adequate utterance entirely fail me; nay, even in my very meaning I felt that I had attained to endeavor rather than accomplishment. I had indeed found in one person, such as is a man, an image of that Highest Trinity, and had desired, especially in the ninth book, to illustrate and render more intelligible the relation of the Three Persons by that which is subject to time and change. But three things belonging to one person cannot suit those Three Persons, as man’s purpose demands; and this we have demonstrated in this fifteenth book.

## Footnotes

* ↑ 1 Tim. ii. 5
* ↑ Acts iv. 12
* ↑ C. 3.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XV/Chapter 4

Chapter 4.—What Universal Nature Teaches Us Concerning God.
6. Let us, then, now seek the Trinity which is God, in the things themselves that are eternal, incorporeal, and unchangeable; in the perfect contemplation of which a blessed life is promised us, which cannot be other than eternal. For not only does the authority of the divine books declare that God is; but the whole nature of the universe itself which surrounds us, and to which we also belong, proclaims that it has a most excellent Creator, who has given to us a mind and natural reason, whereby to see that things living are to be preferred to things that are not living; things that have sense to things that have not; things that have understanding to things that have not; things immortal to things mortal; things powerful to things impotent; things righteous to things unrighteous; things beautiful to things deformed; things good to things evil; things incorruptible to things corruptible; things unchangeable to things changeable; things invisible to things visible; things incorporeal to things corporeal; things blessed to things miserable. And hence, since without doubt we place the Creator above things created, we must needs confess that the Creator both lives in the highest sense, and perceives and understands all things, and that He cannot die, or suffer decay, or be changed; and that He is not a body, but a spirit, of all the most powerful, most righteous, most beautiful, most good, most blessed.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XLIII

Canon XLIII. (Greek xlvi.)
Concerning penitents.
That to penitents the times of their penance shall be assigned by the will of the bishop according to the difference of their sins; and that a presbyter shall not reconcile a penitent without consulting the bishop, unless the absence of the bishop urges him necessarily thereto. But when of any penitent the offence has been public and commonly known, so as to have scandalized the whole Church, he shall receive imposition of the hand before the altar (Lat. “before the apse”).
Notes.
Ancient Epitome of Canon XLIII.
The bishops shall fix the time of penance for those doing penance according to their sins. A presbyter without his knowledge shall not reconcile one doing penance, even when necessity impels him thereto.
This canon is canon xxx. of the Synod of Hippo, a.d. 393.
Johnson.
Here [i.e., in translating absidem church-porch] I follow Zonoras; see Can. Nic., 11. Du Pin renders absidem, a high place near the bishop’s throne.

## Footnotes

* ↑ This last clause seems manifestly to be corrupt and should read “unless when, etc.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XLIX

Canon XLIX. (Greek liii.)
How many bishops there should be to ordain a bishop.
Honoratus and Urban, the bishops, said: We have issued this command, that (because lately two of our brethren, bishops of Numidia, presumed to ordain a pontiff,) only by the concurrence of twelve bishops the ordination of bishops be celebrated. Aurelius, the bishop, said: The ancient form shall be preserved, that not less than three suffice who shall have been designated for ordaining the bishop. Moreover, because in Tripoli, and in Arzug the barbarians are so near, for it is asserted that in Tripoli there are but five bishops, and out of that number two may be occupied by some necessity; but it is difficult that all of the number should come together at any place whatever; ought this circumstance to be an impediment to the doing of what is of utility to the Church? For in this Church, to which your holiness has deigned to assemble we frequently have ordinations and nearly every Lord’s day; could I frequently summon twelve, or ten, or about that number of bishops? But it is an easy thing for me to join a couple of neighbours to my littleness. Wherefore your charity will agree with me that this cannot be observed.
Notes.
Ancient Epitome of Canon XLIX.
Fewer than three bishops do not suffice for the ordination of a bishop.
This is Canon ij., of the Synod of Carthage, August 28th, 397.
Johnson.
See Can. 13.
The occasion of this canon was a complaint that two bishops in Numidia had presumed to ordain a third; upon which it was proposed that not less than twelve should perform this office:  But Aurelius, Bishop of Carthage, desires that the old form might be observed, and three bishops be sufficient; especially, because in Tripoli, where there were but five bishops in all, it would be hard to get more than three together. And he adds, that though it were no hard matter for him to get two bishops to assist him in his ordinations at Carthage, yet it would not be practicable for him to get twelve: “For,” says he, “we have frequently, and almost every Sunday, men to be ordained.” He must mean bishops for otherwise it had been nothing to his purpose, because he could ordain priests or deacons by himself, without the assistance of other bishops: and yet it is very strange, that ordinations of bishops should be so frequent as to bear that expression of “almost every Sunday.” There were indeed above one hundred bishoprics in his Province; but these could not occasion above six or eight ordinations in a year; but it is probable that the privilege belonging to him, Can. 55, brought very many ordinations to the church of Carthage; for it is evident, there was a great scarcity of men fit for the Episcopal office in Africa. It is further evident from this canon, that bishops were not ordained in the church of their own see, but in that of the Primate. See Can. Ant., 19.

## Footnotes

* ↑ Notice the African use of the phrase, convenire ad.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XLVI

Canon XLVI. (Greek l.)
Concerning the passions of the martyrs.
The passions of the Martyrs may be read when their anniversary days are celebrated.
Note.
Ancient Epitome of Canon XLVI.
The passions of the martyrs are to be read on their commemorations.
This canon is the last part of Canon xxxvj. of the Synod of Hippo, a.d. 393.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XLIV

Canon XLIV. (Greek xlvii.)
Concerning Virgins.
That holy virgins when they are separated from their parents by whom they have been wont to be guarded, are to be commended by the care of the bishop, or presbyter where the bishop is absent, to women of graver age, so that living with them they may take care of them, lest they hurt the reputation of the Church by wandering about.
Notes.
Ancient Epitome of Canon XLIV.
She who leaves her father for the sake of virginity is to be commended to grave women.
This canon is Canon xxxj. of the Synod of Hippo, a.d. 393.

## Footnotes

* ↑ The Latin is aut.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XLV

Canon XLV. (Greek xlviii.)
Concerning those who are sick and cannot answer for themselves.
That the sick are to be baptized who cannot answer for themselves if their [servants] shall have spoken at their own proper peril a testimony of the good will [of the sick man].
(Greek Canon xlix.)
Concerning players who are doing penance and are converted to the Lord.
That to players and actors and other persons of that kind, as also to apostates when they are converted and return to God, grace or reconciliation is not to be denied.
Notes.
Ancient Epitome of Canon XLV.
That he who cannot answer for himself on account of illness is to be baptized when he shall have given evidence of his desire.
A repentant actor is to be received to penance.
This canon is made up of Canons xxxij. and xxxiij. of the Synod of Hippo, a.d. 393.
Johnson.
“Apostates,” i.e., those who elsewhere are called Lapsi; those who had done sacrifice through the violence of torment in time of persecution, professing in the meantime that their consciences did not consent to what their hands did.

## Footnotes

* ↑ Found only in the Greek.
* ↑ In the Greek “doing penance.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XLVII

Canon XLVII. (Greek li.)
Concerning [the Donatists and] the children baptized by the Donatists.
Concerning the Donatists it seemed good that we should hold counsel with our brethren and fellow priests Siricius and Simplician concerning those infants alone who are baptized by Donatists: lest what they did not do of their own will, when they should be converted to the Church of God with a salutary determination, the error of their parents might prevent their promotion to the ministry of the holy altar.
But when these things had been begun, Honoratus and Urbanus, bishops of Mauritania Sitifensis, said: When some time ago we were sent to your holiness, we laid aside what things had been written on this account, that we might wait for the arrival of our brethren the legates from Numidia. But because not a few days have passed in which they have been looked for and as yet they are not arrived, it is not fitting that we should delay any longer the commands we received from our brother-bishops; and therefore, brethren, receive our story with alacrity of mind. We have heard concerning the faith of the Nicene tractate: True it is that sacrifices are to be forbidden after breakfast, so that they may be offered as is right by those who are fasting, and this has been confirmed then and now.
Notes.
Ancient Epitome of Canon XLVII.
When those in infancy baptized by Donatists are converted, this shall be no impediment to them. And the Holy Mysteries, as is right, are to be celebrated only by them fasting.
This canon is made from Canon xxxvij. of the Synod of Hippo, a.d. 393, and from Canon j. of the Synod of Carthage of August 28th, a.d. 397.
Johnson.
See Can. 41.
The pretence that the Donatists had for making a schism was, that Cæcilian, Bishop of Carthage, had, in the time of persecution, been a Traditor, i.e., given up the Bible to the heathen inquisitors; this was denied by the Orthodox, who charged them with the same crime in effect, viz. of being too favourable to the Traditors, and those that had lapsed. They likewise are charged with Arianism.
I have omitted what is here mentioned concerning the Council of Nice; because I do not find that any one has been able to penetrate into the meaning of the Fathers as to that particular.

## Footnotes

* ↑ Found only in the Greek.
* ↑ Not in the Greek.
* ↑ Latin reads “among them” instead of “by Donatists.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon XLVIII

Canon XLVIII.  (Greek lii.)
Of rebaptisms, reordinations, and translations of bishops.
But we suggest that we decree what was set forth by the wisdom of the plenary synod at Capua, that no rebaptisings, nor reordinations should take place, and that bishops should not be translated. For Cresconius, bishop of Villa Regis, left his own people and invaded the Church of Tubinia and having been admonished down to this very day, to leave, according to the decree, the diocese he had invaded, he treated the admonition with disdain. We have heard that the sentence pronounced against him has been confirmed; but we seek, according to our decree, that ye deign to grant that being driven thereto by necessity, it be free to us to address the rector of the province against him, according to the statutes of the most glorious princes, so that whoever is not willing to acquiesce in the mild admonition of your holiness and to amend his lawlessness, shall be immediately cast out by judicial authority.  Aurelius the bishop said: By the observance of the constituted form, let him not be judged to be a member of the synod, if he has been asked by you, dear brethren, to depart and has refused: for out of his own contempt and contumacy he has fallen to the power of the secular magistrate. Honoratus and Urban the bishops said: This pleases us all, does it not? And all the bishops answered: It is just, it pleases us.
Notes.
Ancient Epitome of Canon XLVIII.
Let there be no rebaptisms, nor reordinations nor translations of bishops. Therefore let Cresconius be forbidden by judicial authority, for he has left his own people, and has taken possession of the diocese of Ceneum, although ecclesiastically admonished that he was not to change.
This canon is Canon j., of the Synod of Carthage of August 28th. a.d. 397. The acts of this synod were first accurately edited by the Ballerini (in their edition of the works of St. Leo) and were printed by Mansi, in an amended form, in his Concilia.

## Footnotes

* ↑ I have followed the Greek text here, the Latin is very confused.