OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 8

Chapter 8.—14. Pelagianus of Luperciana said: "It is written, ‘Either the Lord is God, or Baal is God.’ So now either the Church is the Church, or heresy is the Church. Further, if heresy be not the Church, how can the baptism of the Church exist among heretics?"
15. To him we may answer as follows: Either Paradise is Paradise, or Egypt is Paradise. Further, if Egypt be not Paradise, how can the water of Paradise be in Egypt? But it will be said to us that it extends even thither by flowing forth from Paradise. In like manner, therefore, baptism extends to heretics. Also we say: Either the rock is the Church, or the sand is the Church. Further, since the sand is not the Church, how can baptism exist with those who build upon the sand by hearing the words of Christ and doing them not? And yet it does exist with them; and in like manner also it exists among the heretics.

## Footnotes

* ↑ The position of Luperciana in unknown.
* ↑ See 1 Kings xviii. 21.
* ↑ Con. Carth. sec. 44.
* ↑ Matt. vii. 24-27.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 7

Chapter 7.—12. Lucianus of Rucuma said: "It is written, ‘And God saw the light that it was good, and God divided the light from the darkness.’ If light and darkness can agree, then can there be something in common between us and heretics. Therefore I give my judgment that heretics should be baptized."
13. To him the answer is: If light and darkness can agree, then can there be something common between the righteous and unrighteous. Let him therefore declare his judgment that those unrighteous should be baptized afresh whom Cyprian confuted within the Church itself; or let him who can say if those are not unrighteous "who renounce the world in words and not in deeds."

## Footnotes

* ↑ Rucuma was in ecclesiastical province of Zeugitana. This Lucianus is probably the same with the one mentioned in Cypr. Epp. lvii., lxx.
* ↑ Gen. i. 4.
* ↑ Conc. Carth. sec. 43.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Title Page

the
SEVEN BOOKS OF AUGUSTIN,
BISHOP OF HIPPO,
ON
BAPTISM, AGAINST THE DONATISTS
[DE BAPTISIMO CONTRA DONATISTAS.]
CIRCA A.D. 400.
translated by the
rev. j. r. king, m.a.,
vicar of st. peter’s in the east, oxford; and late fellow and tutor of mERTON COLLEGE, OXFORD
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book I/Chapter 15

Chapter 15.—Faith is Buttressed by the Resurrection and Ascension of Christ, and is Stimulated by His Coming to Judgment.
14. The belief of the resurrection of our Lord from the dead, and of His ascension into heaven, has strengthened our faith by adding a great buttress of hope. For it clearly shows how freely He laid down His life for us when He had it in His power thus to take it up again. With what assurance, then, is the hope of believers animated, when they reflect how great He was who suffered so great things for them while they were still in unbelief! And when men look for Him to come from heaven as the judge of quick and dead, it strikes great terror into the careless, so that they betake themselves to diligent preparation, and learn by holy living to long for His approach, instead of quaking at it on account of their evil deeds. And what tongue can tell, or what imagination can conceive, the reward He will bestow at the last, when we consider that for our comfort in this earthly journey He has given us so freely of His Spirit, that in the adversities of this life we may retain our confidence in, and love for, Him whom as yet we see not; and that He has also given to each gifts suitable for the building up of His Church, that we may do what He points out as right to be done, not only without a murmur, but even with delight?
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book I/Chapter 2

Chapter 2.—What a Thing Is, and What A Sign.
2. All instruction is either about things or about signs; but things are learnt by means of signs. I now use the word “thing” in a strict sense, to signify that which is never employed as a sign of anything else:  for example, wood, stone, cattle, and other things of that kind.  Not, however, the wood which we read Moses cast into the bitter waters to make them sweet, nor the stone which Jacob used as a pillow, nor the ram which Abraham offered up instead of his son; for these, though they are things, are also signs of other things. There are signs of another kind, those which are never employed except as signs: for example, words. No one uses words except as signs of something else; and hence may be understood what I call signs: those things, to wit, which are used to indicate something else. Accordingly, every sign is also a thing; for what is not a thing is nothing at all.  Every thing, however, is not also a sign. And so, in regard to this distinction between things and signs, I shall, when I speak of things, speak in such a way that even if some of them may be used as signs also, that will not interfere with the division of the subject according to which I am to discuss things first and signs afterwards. But we must carefully remember that what we have now to consider about things is what they are in themselves, not what other things they are signs of.

## Footnotes

* ↑ Ex. xv. 25.
* ↑ Gen. xxviii. 11.
* ↑ Gen. xxii. 13.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book I/Chapter 20

Chapter 20.—The Resurrection to Damnation.
19. Now he whose soul does not die to this world and begin here to be conformed to the truth, falls when the body dies into a more terrible death, and shall revive, not to change his earthly for a heavenly habitation, but to endure the penalty of his sin.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book I/Chapter 13

Chapter 13.—The Word Was Made Flesh.
In what way did He come but this, “The Word was made flesh, and dwelt among us”? Just as when we speak, in order that what we have in our minds may enter through the ear into the mind of the hearer, the word which we have in our hearts becomes an outward sound and is called speech; and yet our thought does not lose itself in the sound, but remains complete in itself, and takes the form of speech without being modified in its own nature by the change: so the Divine Word, though suffering no change of nature, yet became flesh, that He might dwell among us.

## Footnotes

* ↑ John i. 14.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book I/Chapter 14

Chapter 14.—How the Wisdom of God Healed Man.
13. Moreover, as the use of remedies is the way to health, so this remedy took up sinners to heal and restore them. And just as surgeons, when they bind up wounds, do it not in a slovenly way, but carefully, that there may be a certain degree of neatness in the binding, in addition to its mere usefulness, so our medicine, Wisdom, was by His assumption of humanity adapted to our wounds, curing some of them by their opposites, some of them by their likes. And just as he who ministers to a bodily hurt in some cases applies contraries, as cold to hot, moist to dry, etc., and in other cases applies likes, as a round cloth to a round wound, or an oblong cloth to an oblong wound, and does not fit the same bandage to all limbs, but puts like to like; in the same way the Wisdom of God in healing man has applied Himself to his cure, being Himself healer and medicine both in one. Seeing, then, that man fell through pride, He restored him through humility. We were ensnared by the wisdom of the serpent: we are set free by the foolishness of God. Moreover, just as the former was called wisdom, but was in reality the folly of those who despised God, so the latter is called foolishness, but is true wisdom in those who overcome the devil. We used our immortality so badly as to incur the penalty of death: Christ used His mortality so well as to restore us to life. The disease was brought in through a woman’s corrupted soul: the remedy came through a woman’s virgin body. To the same class of opposite remedies it belongs, that our vices are cured by the example of His virtues. On the other hand, the following are, as it were, bandages made in the same shape as the limbs and wounds to which they are applied: He was born of a woman to deliver us who fell through a woman: He came as a man to save us who are men, as a mortal to save us who are mortals, by death to save us who were dead. And those who can follow out the matter more fully, who are not hurried on by the necessity of carrying out a set undertaking, will find many other points of instruction in considering the remedies, whether opposites or likes, employed in the medicine of Christianity.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book I/Chapter 18

Chapter 18.—The Keys Given to the Church.
17. He has given, therefore, the keys to His Church, that whatsoever it should bind on earth might be bound in heaven, and whatsoever it should loose on earth might be loosed in heaven; that is to say, that whosoever in the Church should not believe that his sins are remitted, they should not be remitted to him; but that whosoever should believe and should repent, and turn from his sins, should be saved by the same faith and repentance on the ground of which he is received into the bosom of the Church. For he who does not believe that his sins can be pardoned, falls into despair, and becomes worse as if no greater good remained for him than to be evil, when he has ceased to have faith in the results of his own repentance.

## Footnotes

* ↑ Compare Matt. xvi. 19 with xviii. 18.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book I/Chapter 16

Chapter 16.—Christ Purges His Church by Medicinal Afflictions.
15. For the Church is His body, as the apostle’s teaching shows us; and it is even called His spouse. His body, then, which has many members, and all performing different functions, He holds together in the bond of unity and love, which is its true health. Moreover He exercises it in the present time, and purges it with many wholesome afflictions, that when He has transplanted it from this world to the eternal world, He may take it to Himself as His bride, without spot or wrinkle, or any such thing.

## Footnotes

* ↑ Compare Eph. i. 23 with Rom. xii. 5.
* ↑ Rev. xix. 7; xxi. 9.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book I/Chapter 17

Chapter 17.—Christ, by Forgiving Our Sins, Opened the Way to Our Home.
16. Further, when we are on the way, and that not a way that lies through space, but through a change of affections, and one which the guilt of our past sins like a hedge of thorns barred against us, what could He, who was willing to lay Himself down as the way by which we should return, do that would be still gracious and more merciful, except to forgive us all our sins, and by being crucified for us to remove the stern decrees that barred the door against our return?
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book I/Chapter 19

Chapter 19.—Bodily and Spiritual Death and Resurrection.
18. Furthermore, as there is a kind of death of the soul, which consists in the putting away of former habits and former ways of life, and which comes through repentance, so also the death of the body consists in the dissolution of the former principle of life. And just as the soul, after it has put away and destroyed by repentance its former habits, is created anew after a better pattern, so we must hope and believe that the body, after that death which we all owe as a debt contracted through sin, shall at the resurrection be changed into a better form;—not that flesh and blood shall inherit the kingdom of God (for that is impossible), but that this corruptible shall put on incorruption, and this mortal shall put on immortality. And thus the body, being the source of no uneasiness because it can feel no want, shall be animated by a spirit perfectly pure and happy, and shall enjoy unbroken peace.

## Footnotes

* ↑ 1 Cor. xv. 50–53.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book I/Chapter 21

Chapter 21.—Neither Body Nor Soul Extinguished at Death.
And so faith clings to the assurance, and we must believe that it is so in fact, that neither the human soul nor the human body suffers complete extinction, but that the wicked rise again to endure inconceivable punishment, and the good to receive eternal life.
# Miss Gunton of Poughkeepsie

* "Miss Gunton of Poughkeepsie" in The Cornhill Magazine 81 (New Series 8) (47) (May 1900): 603–615.
    — English magazine publication; first publication in any form
* "Miss Gunton of Poughkeepsie" in The Truth 19 (May–June 1900):
** "Miss Gunton of Poughkeepsie" in The Truth 19 (May 1900): 116–118.
** "Miss Gunton of Poughkeepsie" in The Truth 19 (June 1900): 142–143.
    — American magazine publication
* "Miss Gunton of Poughkeepsie" in The Soft Side (London: Methuen & Co., 1900): 373–391.
    — First English book edition
* "Miss Gunton of Poughkeepsie" in The Soft Side (New York: The Macmillan Company, 1900): 311–326.
    — First American book edition
* "Miss Gunton of Poughkeepsie" in The Novels and Tales of Henry James 16 (New York: Scribner; London: Macmillan, 1907–1909): 373–392.
    — The "New York Edition"; revised for publication by James; this is the last revised version published in James' lifetime.
* "Miss Gunton of Poughkeepsie" in The Author of Beltraffio, The Middle Years, Greville Fane, and Other Tales (London: Macmillan, 1922): 329–345.
    — Volume 21 of The Novels and Stories of Henry James, the first posthumous collection of James' works; uses the New York Edition text.
# Miss Ludington's Sister
### Contents

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
* Chapter XIV
* Chapter XV
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
# Miss Loo

Miss Loo
When thin-strewn memory I look through, I see most clearly poor Miss Loo, Her tabby cat, her cage of birds, Her nose, her hair -- her muffled words, And how she'd open her green eyes, As if in some immense surprise, Whenever as we sat at tea, She made some small remark to me. It's always drowsy summer when From out the past she comes again; The westering sunshine in a pool Floats in her parlour still and cool; While the slim bird its lean wires shakes, As into piercing song it breaks Till Peter's pale-green eyes ajar Dream, wake; wake, dream, in one brief bar; And I am sitting , dull and shy And she with gaze of vacancy, And large hands folded on the tray, Musing the afternoon away; Her satin bosom heaving slow With sighs that softly ebb and flow, And her plain face in such dismay, It seems unkind to look her way: Until all cheerful back will come Her cheerful gleaming spirit home: And one would think that poor Miss Loo Asked nothing else, if she had you.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book IX/Chapter 3

Chapter III.—The Newly Erected Statue at Antioch.
After this man had carried on all kinds of war against us and had caused our people to be diligently hunted up in their retreats, as if they were unholy thieves, and had devised every sort of slander and accusation against us, and become the cause of death to vast numbers, he finally erected a statue of Jupiter Philius with certain juggleries and magic rites. And after inventing unholy forms of initiation and ill-omened mysteries in connection with it, and abominable means of purification, he exhibited his jugglery, by oracles which he pretended to utter, even to the emperor; and through a flattery which was pleasing to the ruler he aroused the demon against the Christians and said that the god had given command to expel the Christians as his enemies beyond the confines of the city and the neighboring districts.

## Footnotes

* ↑ Jupiter Philius, the god of friendship or good-will, was widely honored in the East. He seems to have been the tutelary divinity of Antioch, and, according to Valesius, a temple of his at Antioch is mentioned by the emperor Julian and by Libanius.
* ↑ “The ceremonies of the Gentiles, used in the erection and consecration of images to their gods, were various. Jupiter Ctesius was consecrated with one sort of rites, Herceus with another, and Philius with a third sort” (Valesius). For farther particulars, see his note ad locum.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book IX/Chapter 5

Chapter V.—The Forged Acts.
1. Having therefore forged Acts of Pilate and our Saviour full of every kind of blasphemy against Christ, they sent them with the emperor’s approval to the whole of the empire subject to him, with written commands that they should be openly posted to the view of all in every place, both in country and city, and that the schoolmasters should give them to their scholars, instead of their customary lessons, to be studied and learned by heart.
2. While these things were taking place, another military commander, whom the Romans call Dux, seized some infamous women in the market-place at Damascus in Phœnicia, and by threatening to inflict tortures upon them compelled them to make a written declaration that they had once been Christians and that they were acquainted with their impious deeds,—that in their very churches they committed licentious acts; and they uttered as many other slanders against our religion as he wished them to. Having taken down their words in writing, he communicated them to the emperor, who commanded that these documents also should be published in every place and city.

## Footnotes

* ↑ These Acts are no longer extant, but their character can be gathered from this chapter. They undoubtedly contained the worst calumnies against Christ’s moral and religious character. They cannot have been very skillful forgeries, for Eusebius, in Bk. I. chap. 9, above, points out a palpable chronological blunder which stamped them as fictitious on their very face. And yet they doubtless answered every purpose; for few of the heathen would be in a position to detect such an error, and perhaps fewer still would care to expose it if they discovered it. These Acts are of course to be distinguished from the numerous Acta Pilati which proceeded from Christian sources (see above, Bk. II. chap. 2, note 1). The way in which these Acts were employed was diabolical in its very shrewdness. Certainly there was no more effectual way of checking the spread of Christianity than systematically and persistently to train up the youth of the empire to look with contempt and disgust upon the founder of Christianity, the Christian’s Saviour and Lord. Incalculable mischief must inevitably have been produced had Maximin’s reign lasted for a number of years. As it was, we can imagine the horror of the Christians at this new and sacrilegious artifice of the enemy. Mason assigns “the crowning, damning honor of this masterstroke” to Theotecnus, but I am unable to find any proof that he was the author of the documents. It is, of course, not impossible nor improbable that he was; but had Eusebius known him to be the author, he would certainly have informed us. As it is, his statement is entirely indefinite, and the Acts are not brought into any connection with Theotecnus.
* ↑ The commandant of the Roman garrison in Damascus.
* ↑ Damascus, from the time of Hadrian (according to Spruner-Menke), or of Severus (according to Mommsen), was the capital of the newly formed province of Syria-Phœnice, or Syro-Phœnicia.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 48

Chapter 48.—The Guilt of the First Sin is So Great that It Can Be Washed Away Only in the Blood of the Mediator, Jesus Christ.
Nevertheless, that one sin, admitted into a place where such perfect happiness reigned, was of so heinous a character, that in one man the whole human race was originally, and as one may say, radically, condemned; and it cannot be pardoned and blotted out except through the one Mediator between God and men, the man Christ Jesus, who only has had power to be so born as not to need a second birth.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 51

Chapter 51.—All Men Born of Adam are Under Condemnation, and Only If New Born in Christ are Freed from Condemnation.
But what he says a little after, “Therefore, as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life,” shows clearly enough that there is no one born of Adam but is subject to condemnation, and that no one, unless he be new born in Christ, is freed from condemnation.

## Footnotes

* ↑ Rom. v. 18
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 53

Chapter 53.—Christ’s Cross and Burial, Resurrection, Ascension, and Sitting Down at the Right Hand of God, are Images of the Christian Life.
All the events, then, of Christ’s crucifixion, of His burial, of His resurrection the third day, of His ascension into heaven, of His sitting down at the right hand of the Father, were so ordered, that the life which the Christian leads here might be modelled upon them, not merely in a mystical sense, but in reality. For in reference to His crucifixion it is said: “They that are Christ’s have crucified the flesh, with the affections and lusts.” And in reference to His burial: “We are buried with Him by baptism into death.” In reference to His resurrection: “That, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” And in reference to His ascension into heaven and sitting down at the right hand of the Father: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God.”

## Footnotes

* ↑ Gal. v. 24
* ↑ Rom. vi. 4
* ↑ Rom. vi. 5
* ↑ Col. iii. 1–3
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 5

Chapter 5.—Brief Answers to These Questions.
Moreover, when the mind has been imbued with the first elements of that faith which worketh by love, it endeavors by purity of life to attain unto sight, where the pure and perfect in heart know that unspeakable beauty, the full vision of which is supreme happiness. Here surely is an answer to your question as to what is the starting-point, and what the goal: we begin in faith, and are made perfect by sight. This also is the sum of the whole body of doctrine. But the sure and proper foundation of the catholic faith is Christ. “For other foundation,” says the apostle, “can no man lay than that is laid, which is Jesus Christ.” Nor are we to deny that this is the proper foundation of the catholic faith, because it may be supposed that some heretics hold this in common with us. For if we carefully consider the things that pertain to Christ, we shall find that, among those heretics who call themselves Christians, Christ is present in name only: in deed and in truth He is not among them. But to show this would occupy us too long, for we should require to go over all the heresies which have existed, which do exist, or which could exist, under the Christian name, and to show that this is true in the case of each,—a discussion which would occupy so many volumes as to be all but interminable.

## Footnotes

* ↑ Gal. v. 6
* ↑ 1 Cor. iii. 11