OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments/Containing Epistles, or Fragments of Epistles/To Dionysius

Epistle VIII.—To Dionysius.
For we rightly repulse Novatian, who has rent the Church, and has drawn away some of the brethren to impiety and blasphemies; who has brought into the world a most impious doctrine concerning God, and calumniates our most merciful Lord Jesus Christ as if He were unmerciful; and besides all these things, holds the sacred laver as of no effect, and rejects it, and overturns faith and confession, which are put before baptism, and utterly drives away the Holy Spirit from them, even if any hope subsists either that He would abide in them, or that He should return to them.

## Footnotes

* ↑ At that time presbyter of Xystus, and afterwards his successor. He teaches that Novatian is deservedly to be opposed on account of his schism, on account of his impious doctrine, on account of the repetition of baptism to those who came to him.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/A Sectional Confession of Faith/Section XIX

XIX.
One is the Son, both before the incarnation and after the incarnation. The same (Son) is both man and God, both these together as though one; and the God the Word is not one person, and the man Jesus another person, but the same who subsisted as Son before was made one with flesh by Mary, so constituting Himself a perfect, and holy, and sinless man, and using that economical position for the renewal of mankind and the salvation of all the world. God the Father, being Himself the perfect Person, has thus the perfect Word begotten of Him truly, not as a word that is spoken, nor yet again as a son by adoption, in the sense in which angels and men are called sons of God, but as a Son who is in nature God. And there is also the perfect Holy Spirit supplied of God through the Son to the sons of adoption, living and life-giving, holy and imparting holiness to those who partake of Him,—not like an unsubstantial breath breathed into them by man, but as the living Breath proceeding from God. Wherefore the Trinity is to be adored, to be glorified, to be honoured, and to be reverenced; the Father being apprehended in the Son even as the Son is of Him, and the Son being glorified in the Father, inasmuch as He is of the Father, and being manifested in the Holy Spirit to the sanctified.

## Footnotes

* ↑ χορηγούμενον.
* ↑ πνοήν.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/A Sectional Confession of Faith/Section XV

XV.
We therefore acknowledge one true God, the one First Cause, and one Son, very God of very God, possessing of nature the Father’s divinity,—that is to say, being the same in substance with the Father; and one Holy Spirit, who by nature and in truth sanctifies all, and makes divine, as being of the substance of God. Those who speak either of the Son or of the Holy Spirit as a creature we anathematize. All other things we hold to be objects made, and in subjection, created by God through the Son, (and) sanctified in the Holy Spirit. Further, we acknowledge that the Son of God was made a Son of man, having taken to Himself the flesh from the Virgin Mary, not in name, but in reality; and that He is both the perfect Son of God, and the (perfect) Son of man,—that the Person is but one, and that there is one worship for the Word and the flesh that He assumed. And we anathematize those who constitute different worships, one for the divine and another for the human, and who worship the man born of Mary as though He were another than the God of God. For we know that “in the beginning was the Word, and the Word was with God, and the Word was God.” And we worship Him who was made man on account of our salvation, not indeed as made perfectly like in the like body, but as the Lord who has taken to Himself the form of the servant. We acknowledge the passion of the Lord in the flesh, the resurrection in the power of His divinity, the ascension to heaven, and His glorious appearing when He comes for the judgment of the living and the dead, and for the eternal life of the saints.

## Footnotes

* ↑ Note the phrase here, afterwards formulated, ὁμοούσιον τῷ Πατρί. [This phrase, with abundant other tokens, makes it apparent that the work is not Gregory’s. It is further evident from section xviii. I should be glad to think otherwise.]
* ↑ καὶ θεοποιὸν ἐκ τῆς οὐσιας τοῦ Θεοῦ υπάρχον.
* ↑ δοῦλα.
* ↑ προσκύνησιν.
* ↑ John i. 1.
* ↑ ἶσον ἐν ἴσῳ γενόμενον τῷ σώματὶ.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/A Sectional Confession of Faith/Section XX

XX.
And that the holy Trinity is to be worshipped without either separation or alienation, is taught us by Paul, who says in his Second Epistle to the Corinthians: “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.” And again, in that epistle he makes this explanation: “Now He which stablisheth us with you in Christ, and hath anointed us, is God, who hath also sealed us, and given the earnest of the Spirit in our hearts.” And still more clearly he writes thus in the same epistle: “When Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.”

## Footnotes

* ↑ 2 Cor. xiii. 13.
* ↑ 2 Cor. i. 21, 22.
* ↑ 2 Cor. iii. 15–18.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/A Sectional Confession of Faith/Section XIII

XIII.
Seest thou that all through Scripture the Spirit is preached, and yet nowhere named a creature? And what can the impious have to say if the Lord sends forth His disciples to baptize in the name of the Father, and of the Son, and of the Holy Spirit? Without contradiction, that implies a communion and unity between them, according to which there are neither three divinities nor (three) lordships; but, while there remain truly and certainly the three persons, the real unity of the three must be acknowledged. And in this way proper credit will be given to the sending and the being sent (in the Godhead), according to which the Father hath sent forth the Son, and the Son in like manner sends forth the Spirit. For one of the persons surely could not (be said to) send Himself; and one could not speak of the Father as incarnate. For the articles of our faith will not concur with the vicious tenets of the heresies; and it is right that our conceptions should follow the inspired and apostolic doctrines, and not that our impotent fancies should coerce the articles of our divine faith.

## Footnotes

* ↑ Matt. xxviii. 19.
* ↑ The text is, οὕτω γὰρ (τὸ ἀποστέλλον) καὶ τὸ ἀποστελλόμενον, οἰκείως ἂν πιστεύοιτο, καθ᾽ ὁ, etc.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/A Sectional Confession of Faith/Section XVI

XVI.
And since some have given us trouble by attempting to subvert our faith in our Lord Jesus Christ, and by affirming of Him that He was not God incarnated, but a man linked with God; for this reason we present our confession on the subject of the aforementioned matters of faith, and reject the faithless dogmas opposed thereto. For God, having been incarnated in the flesh of man, retains also His proper energy pure, possessing a mind unsubjected by the natural and fleshly affections, and holding the flesh and the fleshly motions divinely and sinlessly, and not only unmastered by the power of death, but even destroying death. And it is the true God unincarnate that has appeared incarnate, the perfect One with the genuine and divine perfection; and in Him there are not two persons. Nor do we affirm that there are four to worship, viz., God and the Son of God, and man and the Holy Spirit. Wherefore we also anathematize those who show their impiety in this, and who thus give the man a place in the divine doxology. For we hold that the Word of God was made man on account of our salvation, in order that we might receive the likeness of the heavenly, and be made divine after the likeness of Him who is the true Son of God by nature, and the Son of man according to the flesh, our Lord Jesus Christ.

## Footnotes

* ↑ ψυχικῶν.
* ↑ θεοποιηθῶμεν.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/A Sectional Confession of Faith/Section XII

XII.
Again, in the Epistle to the Corinthians he says: “For my speech and my preaching was not in the enticing words of man’s wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God.” And again he says: “As it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him. But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God.” And again he says: “But the natural man receiveth not the things of the Spirit of God.”

## Footnotes

* ↑ 1 Cor. ii. 4, 5.
* ↑ 1 Cor. ii. 9–11.
* ↑ 1 Cor. ii. 14.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/A Sectional Confession of Faith/Section XIV

XIV.
But if they say, How can there be three Persons, and how but one Divinity?—we shall make this reply: That there are indeed three persons, inasmuch as there is one person of God the Father, and one of the Lord the Son, and one of the Holy Spirit; and yet that there is but one divinity, inasmuch as the Son is the Image of God the Father, who is One,—that is, He is God of God; and in like manner the Spirit is called the Spirit of God, and that, too, of nature according to the very substance, and not according to simple participation of God. And there is one substance in the Trinity, which does not subsist also in the case of objects that are made; for there is not one substance in God and in the things that are made, because none of these is in substance God. Nor, indeed, is the Lord one of these according to substance, but there is one Lord the Son, and one Holy Spirit; and we speak also of one Divinity, and one Lordship, and one Sanctity in the Trinity; because the Father is the Cause of the Lord, having begotten Him eternally, and the Lord is the Prototype of the Spirit. For thus the Father is Lord, and the Son also is God; and of God it is said that “God is a Spirit.”

## Footnotes

* ↑ φυσικῶς κατ᾽ αὐτὴν τὴν οὐσιαν.
* ↑ οὐσία.
* ↑ ἀρχή.
* ↑ πρωτότυπος.
* ↑ John iv. 24.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/A Sectional Confession of Faith/Section XVII

XVII.
We believe therefore in one God, that is, in one First Cause, the God of the law and of the Gospel, the just and good; and in one Lord Jesus Christ, true God, that is, Image of the true God, Maker of all things seen and unseen, Son of God and only-begotten Offspring, and Eternal Word, living and self-subsistent and active, always being with the Father; and in one Holy Spirit; and in the glorious advent of the Son of God, who of the Virgin Mary took flesh, and endured sufferings and death in our stead, and came to resurrection on the third day, and was taken up to heaven; and in His glorious appearing yet to come; and in one holy Church, the forgiveness of sins, the resurrection of the flesh, and life eternal.

## Footnotes

* ↑ ἐνεργόν.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/A Sectional Confession of Faith/Section XVIII

XVIII.
We acknowledge that the Son and the Spirit are consubstantial with the Father, and that the substance of the Trinity is one,—that is, that there is one divinity according to nature, the Father remaining unbegotten, and the Son being begotten of the Father in a true generation, and not in a formation by will, and the Spirit being sent forth eternally from the substance of the Father through the Son, with power to sanctify the whole creation. And we further acknowledge that the Word was made flesh, and was manifested in the flesh-movement received of a virgin, and did not simply energize in a man. And those who have fellowship with men that reject the consubstantiality as a doctrine foreign to the Scriptures, and speak of any of the persons in the Trinity as created, and separate that person from the one natural divinity, we hold as aliens, and have fellowship with none such. There is one God the Father, and there is only one divinity. But the Son also is God, as being the true image of the one and only divinity, according to generation and the nature which He has from the Father. There is one Lord the Son; but in like manner there is the Spirit, who bears over the Son’s lordship to the creature that is sanctified. The Son sojourned in the world, having of the Virgin received flesh, which He filled with the Holy Spirit for the sanctification of us all; and having given up the flesh to death, He destroyed death through the resurrection that had in view the resurrection of us all; and He ascended to heaven, exalting and glorifying men in Himself; and He comes the second time to bring us again eternal life.

## Footnotes

* ↑ ποιήσει ἐκ βουλήσεως.
* ↑ κινήσει. [For the spiritual κινήσις, vol. iii. note 6, p. 622.]
* ↑ [Evidently after the Nicene Council; the consubstantiality, as a phrase and test of orthodoxy, belonging to the Nicene period.]
* ↑ διαπέμπων.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/A Sectional Confession of Faith/Section XXI

XXI.
And again Paul says: “That mortality might be swallowed up of life. Now He that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.” And again he says: “Approving ourselves as the ministers of God, in much patience, in afflictions, in necessities,” and so forth. Then he adds these words: “By kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God.” Behold here again the saint has defined the holy Trinity, naming God, and the Word, and the Holy Ghost. And again he says: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy.” And again: “But ye are washed, but ye are justified in the name of our Lord Jesus, and by the Spirit of our God.” And again: “What! know ye not that your bodies are the temple of the Holy Ghost which is in you, which ye have of God?” “And I think also that I have the Spirit of God.”

## Footnotes

* ↑ 2 Cor. v. 4, 5.
* ↑ 2 Cor. vi. 4.
* ↑ 2 Cor. vi. 6, 7.
* ↑ 1 Cor. iii. 16, 17.
* ↑ 1 Cor. vi. 11.
* ↑ 1 Cor. vi. 19.
* ↑ 1 Cor. vii. 40.
# Australian Legendary Tales/The Galah, and Oolah the Lizard

The Galah, and Oolah the Lizard
Oolah the lizard was tired of lying in the sun, doing nothing. So he said, "I will go and play." He took his boomerangs out, and began to practise throwing them. While he was doing so a Galah came up, and stood near, watching the boomerangs come flying back, for the kind of boomerangs Oolah was throwing were the bubberahs. They are smaller than others, and more curved, and when they are properly thrown they return to the thrower, which other boomerangs do not.
Oolah was proud of having the gay Galah to watch his skill. In his pride he gave the bubberah an extra twist, and threw it with all his might. Whizz, whizzing through the air back it came, hitting, as it passed her, the Galah on the top of her head, taking both feathers and skin clean off. The Galah set up a hideous, cawing, croaking shriek, and flew about, stopping every few minutes to knock her head on the ground like a mad bird. Oolah was so frightened when he saw what he had done, and noticed that the blood was flowing from the Galah's head, that he glided away to hide under a bindeah bush. But the Galah saw him. She never stopped the hideous noise she was making for a ​minute, but, still shrieking, followed Oolah. When she reached the bindeah bush she rushed at Oolah, seized him with her beak, rolled him on the bush until every bindeah had made a hole in his skin. Then she rubbed his skin with her own bleeding head. "Now then," she said, "you Oolah shall carry bindeahs on you always, and the stain of my blood."
"And you," said Oolah, as he hissed with pain from the tingling of the prickles, "shall be a bald-headed bird as long as I am a red prickly lizard."
So to this day, underneath the Galah's crest you can always find the bald patch which the bubberah of Oolah first made. And in the country of the Galahs are lizards coloured reddish brown, and covered with spikes like bindeah prickles.
# Australian Legendary Tales/The Mayamah

The Mayamah
The blacks had all left their camp and gone away to attend a borah. Nothing was left in the camp but one very old dog, too old to travel. After the blacks had been gone about three days, one night came their enemies, the Gooeeays, intending to suprise them and kill them.
Painted in all the glory of their war-paint came the Gooeeays, their hair tied in top-knots and ornamented with feathers and kangaroos' teeth. Their waywahs of paddy, melon, and kangaroo rat skins cut in strips, round their waists, were new and strong, holding firmly some of their boomerangs and woggoorahs, which they had stuck through them.
But prepared as they were for conquest, they found only a deserted camp containing naught but one old dog. They asked the old dog where the blacks were gone. But he only shook his head. Again and again they asked him, and again and again he only shook his head. At last some of the black fellows raised their spears and their moorillahs or nullah-nullahs, saying:
"If you do not tell us where the blacks are gone, we shall kill you."
​Then spoke the old dog, saying only: "Gone to the borah."
And as he spoke every one of the Gooeeays and everything they had with them was turned to stone. Even the waywahs round their waists, the top-knots on their heads, and the spears in their hands, even these turned to stone. And when the blacks returned to their camp long afterwards, when the borah was over, and the boys, who had been made young men, gone out into the bush to undergo their novitiate, each with his solitary guardian, then saw the blacks, their enemies, the Gooeeays, standing round their old camp, as if to attack it. But instead of being men of flesh, they were men of stone—they, their weapons, their waywahs, and all that belonged to them, stone.
And at that place are to be found stones or mayamahs of great beauty, striped and marked and coloured as were the men painted.
And the place of the mayamah is on one of the mounts near Beemery.
# Australian Legendary Tales/Wayambeh the Turtle

Wayambeh the Turtle
Oolah, the lizard, was out getting yams on a Mirrieh flat. She had three of her children with her. Suddenly she thought she heard some one moving behind the big Mirrieh bushes. She listened. All of a sudden out jumped Wayambeh from behind a bush and seized Oolah, telling her not to make a noise and he would not hurt her, but that he meant to take her off to his camp to be his wife. He would take her three children too and look after them. Resistance was useless, for Oolah had only her yam stick, while Wayambeh had his spears and boondees. Wayambeh took the woman and her children to his camp. His tribe when they saw him bring home a woman of the Oolah tribe, asked him if her tribe had given her to him. He said, "No, I have stolen her."
"Well," they said, "her tribe will soon be after her; you must protect yourself; we shall not fight for you. You had no right to steal her without telling us. We had a young woman of our own tribe for you, yet you go and steal an Oolah and bring her to the camp of the Wayambeh. On your own head be the consequences."
In a short time the Oolahs were seen coming across the ​plain which faced the camp of the Wayambeh. And they came not in friendship or to parley, for no women were with them, and they carried no boughs of peace in their hands, but were painted as for war, and were armed with fighting weapons.
When the Wayambeh saw the approach of the Oolah, their chief said: "Now, Wayambeh, you had better go out on to the plain and do your own fighting; we shall not help you."
Wayambeh chose the two biggest boreens that he had; one he slung on him, covering the front of his body, and one the back; then, seizing his weapons, he strode out to meet his enemies.
When he was well out on to the plain, though still some distance from the Oolah, he called out, "Come on."
The answer was a shower of spears and boomerangs. As they came whizzing through the air Wayambeh drew his arms inside the boreens, and ducked life head down between them, so escaped.
As the weapons fell harmless to the ground, glancing off his boreen, out again he stretched his arms and held up again his head, shouting, "Come on, try again, I'm ready."
The answer was another shower of weapons, which he met in the same way. At last the Oolahs closed in round him, forcing him to retreat towards the creek.
Shower after shower of weapons they slung at him, and were getting at such close quarters that his only chance was to dive into the creek. He turned towards the creek, tore the front boreen off him, flung down his weapons and plunged in.
The Oolah waited, spears poised in hand, ready to aim ​directly his head appeared above water, but they waited in vain. Wayambeh, the black fellow, they never saw again, but in the waterhole wherein he had dived they saw a strange creature, which bore on its back a fixed structure like a boreen, and which, when they went to try and catch it, drew in its head and limbs, so they said, "It is Wayambeh." And this was the beginning of Wayambeh, or turtle, in the creeks.
# Australian Tales

Australian Tales. A collection of stories and articles written by Marcus Clarke and released by his widow.

### Dedication

To the Australian public. This book was dedicated by the author's widow
* Introduction (A speech by Mark Twain on Marcus Clarke)
* Preface
* Biography
1. Australian Scenery 2. Learning "Colonial Experience" 3. Pretty Dick 4. Poor Joe 5. Gentleman George's Bride
* Chapter 1
* Chapter 2
* Chapter 3
6. Bullocktown (Glenorchy) 7. Grumbler's Gully 8. Romance of Bullocktown 9. How the Circus Came to Bullocktown 10. The Romance of Lively Creek
* Chapter 1 - "Green Bushes"
* Chapter 2 - The Mystery
* Chapter 3 - The Sumpitan
11. King Billy's Troubles (or Governmental Red-Tapeism) 12. Holiday Peak 13. "Horace" in the Bush 14. Squatters Past and Present 15. The Future Australian Race
* Our Ancestors
* Ourselves
* Our Children
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse