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# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 66

66. That the discipline of God is to be observed in Church precepts.
In Jeremiah: “And I will give to you shepherds according to my own heart; and they shall feed the sheep, feeding them with discipline.” Also in Solomon, in the Proverbs: “My son neglect not the discipline of God, nor fail when rebuked by Him. For whom God loveth, He rebuketh.” Also in the second Psalm: “Keep discipline, lest perchance the Lord should be angry, and ye perish from the right way, when His anger shall burn up quickly against you. Blessed are all they who trust in Him.” Also in the forty-ninth Psalm: “But to the sinner saith God, For what dost thou set forth my judgments, and takest my covenant into thy mouth? But thou hatest discipline, and hast cast my words behind thee.” Also in the Wisdom of Solomon: “He who casteth away discipline is miserable.”

## Footnotes

* ↑ Jer. iii. 15.
* ↑ Prov. iii. 11, 12.
* ↑ Ps. ii. 12.
* ↑ Ps. l. 16.
* ↑ Wisd. iii. 11.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 65

65. That all sins are put away in baptism.
In the first Epistle of Paul to the Corinthians: “Neither fornicators, nor those who serve idols, nor adulterers, nor effeminate, nor the lusters after mankind, nor thieves, nor cheaters, nor drunkards, nor revilers, nor robbers, shall obtain the kingdom of God. And these things indeed ye were: but ye are washed, but ye are sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God.”

## Footnotes

* ↑ 1 Cor. vi. 9–11.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 70

70. That we must obey parents.
In the Epistle of Paul to the Ephesians:  “Children, be obedient to your parents: for this is right. Honour thy father and thy mother (which is the first command with promise), that it may be well with thee, and thou mayest be long-lived on the earth.”

## Footnotes

* ↑ Eph. vi. 1–3.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 64

64. What are those carnal things which beget death, and what are the spiritual things which lead to life.
Paul to the Galatians: “The flesh lusteth against the Spirit, and the Spirit against the flesh: for these are contrary the one to the other, that ye cannot do even those things which ye wish. But the deeds of the flesh are manifest, which are: adulteries, fornications, impurities, filthiness, idolatries, sorceries, murders, hatreds, strifes, emulations, animosities, provocations, hatreds, dissensions, heresies, envyings, drunkenness, revellings, and such like: with respect to which I declare, that they who do such things shall not possess the kingdom of God. But the fruit of the Spirit is charity, joy, peace, magnanimity, goodness, faith, gentleness, continency, chastity.  For they who are Christ’s have crucified their flesh, with its vices and lusts.”

## Footnotes

* ↑ Gal. v. 17–24.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 72

72. That servants, when they have believed, ought to serve their carnal masters the better.
In the Epistle of Paul to the Ephesians:  “Servants, obey your fleshly masters with fear and trembling, and in simplicity of your heart, as to Christ; not serving for the eye, as if you were pleasing men; but as servants of God.”

## Footnotes

* ↑ Eph. vi. 5, 6.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 69

69. That the kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross, and in virtue of conversation.
In the first Epistle of Paul to the Corinthians:  “Christ sent me to preach, not in wisdom of discourse, lest the cross of Christ should become of no effect. For the word of the cross is foolishness to those who perish; but to those who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and I will reprove the prudence of the prudent.  Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? Since indeed, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Because the Jews desire signs, and the Greeks seek for wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, Jews and Greeks, Christ the power of God, and the wisdom of God.” And again: “Let no man deceive himself. If any man think that he is wise among you, let him become a fool to this world, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, Thou shalt rebuke the wise in their own craftiness.” And again: “The Lord knoweth the thoughts of the wise, that they are foolish.”

## Footnotes

* ↑ 1 Cor. i. 17–24.
* ↑ 1 Cor. iii. 18–20.
* ↑ Ps. xciii. 11.
# Arrowsmith v. Commissioner of Internal Revenue

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
Arrowsmith v. Commissioner, 344 U.S. 6 (1952), is a United States Supreme Court case regarding taxation. The case involves taxpayers who liquidated a corporation in 1937. The taxpayers (properly) reported the income from the liquidation as long-term capital gains, thus obtaining a preferential tax rate. Subsequent to the liquidation in 1944, the taxpayers were required to pay a judgment arising from the affairs of the liquidated corporation. The taxpayers classified this payment as an ordinary business loss, which would allow them to take a greater deduction for the loss than would be permitted for a capital loss.

## Dissenting Opinions

    Douglas
    Jackson
United States Supreme Court
344 U.S. 6
Arrowsmith v. Commissioner of Internal Revenue
Argued: Oct. 24, 1952. --- Decided: Nov 10, 1952
See 344 U.S. 900, 73 S.Ct. 273.
Mr. George R. Sherriff, New York City, for petitioners.
Helen Goodner, Washington, D.C., for respondent.

## 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
# Arrowsmith v. Commissioner of Internal Revenue/Dissent Douglas

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinions Douglas Jackson
* Wikipedia article
Mr. Justice DOUGLAS, dissenting.
I agree with Mr. Justice JACKSON that these losses should be treated as ordinary, not capital, losses. There were no capital transactions in the year in which the losses were suffered. Those transactions occurred and were accounted for in earlier years in accord with the established principle that each year is a separate unit for tax accounting purposes. See United States v. Lewis, 340 U.S. 590, 71 S.Ct. 522, 95 L.Ed. 560. I have not felt, as my dissent in the Lewis case indicates, that the law made that an inexorable principle. But if it is the law, we should require observance of it-not merely by taxpayers but by the government as well. We should force each year to stand on its own footing, whoever may gain or lose from it in a particular case. We impeach that principle when we treat this year's losses as if they diminished last year's gains.
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
# Ante-Nicene Fathers/Volume I/Title Page

ANTE-NICENE FATHERS
Volume 1
The Apostolic Fathers, Justin Martyr, Irenaeus
Edited by
Alexander Roberts, D.D.
James Donaldson, LL.D.
revised and chronologically arranged, with brief
prefaces and occasional notes by
A. Cleveland Coxe, D.D.

## Contents

* Preface
* Introductory Notice
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 27

Chapter XXVII.—His Promises.
When Aquila had thus spoken, his brother Nicetas said: “It is necessary, O Clement our brother, for me to mention what has been left out by Aquila. For, in the first place, God is witness that we assisted him in no impious work, but that we looked on while he wrought; and as long as he did harmless things, and exhibited them, we were also pleased. But when, in order to deceive the godly, he said that he did, by means of godhead, the things that were done by magic, we no longer endured him, though he made us many promises, especially that our statues should be thought worthy of a place in the temple, and that we should be thought to be gods, and should be worshipped by the multitude, and should be honoured by kings, and should be thought worthy of public honours, and enriched with boundless wealth.

## Footnotes

* ↑ The Vatican ms. and Epitome read, “that a shrine and statues should be erected in honour of us.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 3

Chapter III.—Forewarned is Forearmed.
“And let it not be said, Is it not, then, proper to present comforts and admonitions to those who are in any bad case? To this I answer, that if, indeed, any one is able, let him present them; but if not, let him bide his time. For I know that all things have their proper season. Wherefore it is proper to ply men with words which strengthen the soul in anticipation of evil; so that, if at any time any evil comes upon them, the mind, being forearmed with the right argument, may be able to bear up under that which befalls it: for then the mind knows in the crisis of the struggle to have recourse to him who succoured it by good counsel.

## Footnotes

* ↑ Eccles. iii. 1.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 31

Chapter XXXI.—A Dilemma.
Nicetas having thus spoken, Aquila himself in turn said: “This only should I wish to learn of you, Simon, whether it is the soul or whether it is a demon that is conjured:  what is it afraid of, that it does not despise the conjuration?  Then Simon said: ‘It knows that it should suffer punishment if it were disobedient.’ Then said Aquila:  ‘Therefore, if the soul comes when conjured, there is also a judgment. If, therefore, souls are immortal, assuredly there is also a judgment. As you say, then, that those which are conjured on wicked business are punished if they disobey, how are you not afraid to compel them, when those that are compelled are punished for disobedience? For it is not wonderful that you do not already suffer for your doings, seeing the judgment has not yet come, when you are to suffer the penalty of those deeds which you have compelled others to do, and when that which has been done under compulsion shall be pardoned, as having been out of respect for the oath which led to the evil action.’ And he hearing this was enraged, and threatened death to us if we did not keep silence as to his doings.”

## Footnotes

* ↑ The Latin translates: “as having preferred the oath to the evil action.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 30

Chapter XXX.—An Argument.
“Then Simon said: ‘I am aware that you know that I separated a soul from a human body; but I know that you are ignorant that it is not the soul of the dead person that ministers to me, for it does not exist; but a certain demon works, pretending to be the soul.’ Then said Nicetas: ‘Many incredible things we have heard in our lifetime, but aught more senseless than this speech we do not expect ever to hear. For if a demon pretends to be the soul of the dead person, what is the use of the soul at all, that it should be separated from the body? Were not we ourselves present and heard you conjuring the soul from the body?  And how comes it that, when one is conjured, another who is not conjured obeys, as if it were frightened? And you yourself, when at any time we have asked you why the conferences sometimes cease, did not you say that the soul, having fulfilled the time upon earth which it was to have passed in the body, goes to Hades? And you added, that the souls of those who commit suicide are not easily permitted to come, because, having gone home into Hades, they are guarded.’”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 24

Chapter XXIV.—Electioneering Stratagems.
“He being absent in Egypt for the practice of magic, and John being killed, Dositheus desiring the leadership, falsely gave out that Simon was dead, and succeeded to the seat. But Simon, returning not long after, and strenuously holding by the place as his own, when he met with Dositheus did not demand the place, knowing that a man who has attained power beyond his expectations cannot be removed from it. Wherefore with pretended friendship he gives himself for a while to the second place, under Dositheus. But taking his place after a few days among the thirty fellow-disciples, he began to malign Dositheus as not delivering the instructions correctly.  And this he said that he did, not through unwillingness to deliver them correctly, but through ignorance. And on one occasion, Dositheus, perceiving that this artful accusation of Simon was dissipating the opinion of him with respect to many, so that they did not think that he was the Standing One, came in a rage to the usual place of meeting, and finding Simon, struck him with a staff. But it seemed to pass through the body of Simon as if he had been smoke. Thereupon Dositheus, being confounded, said to him, ‘If you are the Standing One, I also will worship you.’ Then Simon said that he was; and Dositheus, knowing that he himself was not the Standing One, fell down and worshipped; and associating himself with the twenty-nine chiefs, he raised Simon to his own place of repute; and thus, not many days after, Dositheus himself, while he (Simon) stood, fell down and died.

## Footnotes

* ↑ [Compare the varied account in Recognitions, ii. 8.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 26

Chapter XXVI.—His Wickedness.
“For he even began to commit murder as himself disclosed to us, as a friend to friends, that, having separated the soul of a child from its own body by horrid incantations, as his assistant for the exhibition of anything that he pleased, and having drawn the likeness of the boy, he has it set up in the inner room where he sleeps, saying that he once formed the boy of air, by divine arts, and having painted his likeness, he gave him back again to the air. And he explains that he did the deed thus. He says that the first soul of man, being turned into the nature of heat, drew to itself, and sucked in the surrounding air, after the fashion of a gourd; and then that he changed it into water, when it was within the form of the spirit; and he said that he changed into the nature of blood the air that was in it, which could not be poured out on account of the consistency of the spirit, and that he made the blood solidified into flesh; then, the flesh being thus consolidated, that he exhibited a man not made from earth, but from air. And thus, having persuaded himself that he was able to make a new sort of man, he said that he reversed the changes, and again restored him to the air. And when he told this to others, he was believed; but by us who were present at his ceremonies he was religiously disbelieved. Wherefore we denounced his impieties, and withdrew from him.”

## Footnotes

* ↑ [With the account of Simon’s doings in chaps. 26–32 compare Recognitions, ii. 9, 10, 13–15; iii. 47.—R.]
* ↑ Which was used by the ancients as cupping-glasses are now used.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 29

Chapter XXIX.—Immortality of the Soul.
“When he heard this he laughed; and when we asked him why he laughed at us for giving him good counsel, he answered: ‘I laugh at your foolish supposition, because you believe that the soul of man is immortal.’ Then I said: ‘We do not wonder, O Simon, at your attempting to deceive us, but we are confounded at the way in which you deceive even yourself. Tell me, O Simon, even if no one else has been fully convinced that the soul is immortal, at all events you and we ought to be so: you as having separated one from a human body, and conversed with it, and laid your commands upon it; and we as having been present, and heard your commands, and clearly witnessed the performance of what was ordered.’ Then said Simon: ‘I know what you mean; but you know nothing of the matters concerning which you reason.’ Then said Nicetas: ‘If you know, speak; but if you do not know, do not suppose that we can be deceived by your saying that you know, and that we do not. For we are not so childish, that you can sow in us a shrewd suspicion that we should think that you know some unutterable things, and so that you should take and hold us in subjection, by holding us in restraint through means of desire.’
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 25

Chapter XXV.—Simon’s Deceit.
“But Simon is going about in company with Helena, and even till now, as you see, is stirring up the people.  And he says that he has brought down this Helena from the highest heavens to the world; being queen, as the all-bearing being, and wisdom, for whose sake, says he, the Greeks and barbarians fought, having before their eyes but an image of truth; for she, who really is the truth, was then with the chiefest god.  Moreover, by cunningly explaining certain things of this sort, made up from Grecian myths, he deceives many; especially as he performs many signal marvels, so that if we did not know that he does these things by magic, we ourselves should also have been deceived. But whereas we were his fellow-labourers at the first, so long as he did such things without doing wrong to the interests of religion; now that he has madly begun to attempt to deceive those who are religious, we have withdrawn from him.

## Footnotes

* ↑ We have here an allusion to the tradition that it was only an image of Helen that was taken to Troy, and not the real Helen herself.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 32

Chapter XXXII.—Simon’s Prodigies.
Aquila having thus spoken, I Clement inquired:  “What, then, are the prodigies that he works?” And they told me that he makes statues walk, and that he rolls himself on the fire, and is not burnt; and sometimes he flies; and he makes loaves of stones; he becomes a serpent; he transforms himself into a goat; he becomes two-faced; he changes himself into gold; he opens lockfast gates; he melts iron; at banquets he produces images of all manner of forms. In his house he makes dishes be seen as borne of themselves to wait upon him, no bearers being seen. I wondered when I heard them speak thus; but many bore witness that they had been present, and had seen such things.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 28

Chapter XXVIII.—Fruitless Counsel.
“These things, and things reckoned greater than these, he promised us, on condition only that we should associate with him, and keep silence as to the wickedness of his undertaking, so that the scheme of his deceit might succeed. But still we would not consent, but even counselled him to desist from such madness, saying to him: ‘We, O Simon, remembering our friendship towards you from our childhood, and out of affection for you, give you good counsel. Desist from this attempt. You cannot be a God. Fear Him who is really God. Know that you are a man, and that the time of your life is short; and though you should get great riches, or even become a king, few things accrue to the short time of your life for enjoyment, and things wickedly gotten soon flee away, and procure everlasting punishment for the adventurer.  Wherefore we counsel you to fear God, by whom the soul of every one must be judged for the deeds that he hath done here.’
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter VII

Chapter VII.
In like manner, as the statement is false “that the Hebrews, being (originally) Egyptians, dated the commencement (of their political existence) from the time of their rebellion,” so also is this, “that in the days of Jesus others who were Jews rebelled against the Jewish state, and became His followers;” for neither Celsus nor they who think with him are able to point out any act on the part of Christians which savours of rebellion. And yet, if a revolt had led to the formation of the Christian commonwealth, so that it derived its existence in this way from that of the Jews, who were permitted to take up arms in defence of the members of their families, and to slay their enemies, the Christian Lawgiver would not have altogether forbidden the putting of men to death; and yet He nowhere teaches that it is right for His own disciples to offer violence to any one, however wicked. For He did not deem it in keeping with such laws as His, which were derived from a divine source, to allow the killing of any individual whatever. Nor would the Christians, had they owed their origin to a rebellion, have adopted laws of so exceedingly mild a character as not to allow them, when it was their fate to be slain as sheep, on any occasion to resist their persecutors. And truly, if we look a little deeper into things, we may say regarding the exodus from Egypt, that it is a miracle if a whole nation at once adopted the language called Hebrew, as if it had been a gift from heaven, when one of their own prophets said, “As they went forth from Egypt, they heard a language which they did not understand.”
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter XI

Chapter XI.
He says, in addition, that “all the Christians were of one mind,” not observing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning of the books held to be divine. At all events, while the apostles were still preaching, and while eye-witnesses of (the works of) Jesus were still teaching His doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers, on the point whether they ought to observe Jewish customs, or should reject the burden of clean and unclean meats, as not being obligatory on those who had abandoned their ancestral Gentile customs, and had become believers in Jesus. Nay, even in the Epistles of Paul, who was contemporary with those who had seen Jesus, certain particulars are found mentioned as having been the subject of dispute,—viz., respecting the resurrection, and whether it were already past, and the day of the Lord, whether it were nigh at hand or not. Nay, the very exhortation to “avoid profane and vain babblings, and oppositions of science falsely so called: which some professing, have erred concerning the faith,” is enough to show that from the very beginning, when, as Celsus imagines, believers were few in number, there were certain doctrines interpreted in different ways.
* ↑ ᾽Εκδοχήν.
* ↑ Cf. 1 Cor. xv. 12 sqq.
* ↑ Cf. 2 Thess. ii. 2.
* ↑ Cf. 1 Tim. vi. 20.
* ↑ Τινὲς παρεκδοχαί.  [He admits the fact, but does not justify such oppositions.]