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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VII/Chapter IV

Chapter IV.
Accordingly, we can show from an examination of the sacred Scriptures, that the Jewish prophets, who were enlightened as far as was necessary for their prophetic work by the Spirit of God, were the first to enjoy the benefit of the inspiration; and by the contact—if I may so say—of the Holy Spirit they became clearer in mind, and their souls were filled with a brighter light. And the body no longer served as a hindrance to a virtuous life; for to that which we call “the lust of the flesh” it was deadened. For we are persuaded that the Divine Spirit “mortifies the deeds of the body,” and destroys that enmity against God which the carnal passions serve to excite. If, then, the Pythian priestess is beside herself when she prophesies, what spirit must that be which fills her mind and clouds her judgment with darkness, unless it be of the same order with those demons which many Christians cast out of persons possessed with them? And this, we may observe, they do without the use of any curious arts of magic, or incantations, but merely by prayer and simple adjurations which the plainest person can use. Because for the most part it is unlettered persons who perform this work; thus making manifest the grace which is in the word of Christ, and the despicable weakness of demons, which, in order to be overcome and driven out of the bodies and souls of men, do not require the power and wisdom of those who are mighty in argument, and most learned in matters of faith.
# Ancient Egyptian Arabic Order of Nobles of the Mystic Shrine v. Michaux

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United States Supreme Court
279 U.S. 737
Ancient Egyptian Arabic Order of Nobles of the Mystic Shrine v. Michaux
Argued: Jan. 12 and 13, 1929. --- Decided: June 3, 1929
Messrs. Harold S. Davis, of Boston, Mass., James E. White and Samuel A. T. Watkins, both of Chicago, Ill., and Moorfield Storey, of Boston, Mass., for petitioners.
Mr. Claude Pollard, of Austin, Tex., for respondents.
Mr. Justice VAN DEVANTER delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Ancient History

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Ancient History" (1900), a short story by Anthony Hope
* Ancient History (1904), a textbook by Philip Van Ness Myers
* "Ancient History" (1919, "Adam, a brown old vulture in the rain"), a poem by Siegfried Sassoon

## See also

* History
# Ancient Greek Song of Exile

* Ancient Song of a Greek Exile, in The New Monthly Magazine Volume 8, 1823.
* Ancient Greek Song of Exile, in The Forest Sanctuary, and Other Poems (Lays of Many Lands), 1825.
# As Children bid the Guest "Good Night"

* "As children bid the guest good-night" in Poems (1890)
* "As children bid the guest good-night" in The Complete Poems of Emily Dickinson (1924)
# As Far as Thought Can Reach: A.D. 31,920

Back to Methuselah
Preface—In the Beginning—The Gospel of the Brothers Barnabas—The Thing Happens—Tragedy of an Elderly Gentleman—As Far as Thought Can Reach
* information about this edition.
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# As Bronze may be much Beautified

The poem was unfinished upon the author's death and therefore has omissions.
As bronze may be much beautified By lying in the dark damp soil, So men who fade in dust of warfare fade Fairer, and sorrow blooms their soul.
Like pearls which noble women wear And, tarnishing, awhile confide Unto the old salt sea to feed, Many return more lustrous than they were.
But what of them buried profound, Buried where we can no more find. Who ( ) Lie dark for ever under abysmal war?
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
# Asia

* Search for titles containing or beginning with: "Asia."
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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Asia," in Encyclopædia Britannica (11th ed., 1911)
* "Asia," in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)
* "Asia," in The New Student's Reference Work, Chicago: F.E. Compton and Co. (1914)
# Asian Criminal and Terrorist Activity in Canada/intro

For the past three years, information has revealed a proliferation of Asian organized crime groups in Canada. Since September 11, 2001, the Canadian government has paid increasing attention to terrorist organizations and has initiated several changes in government policy to tighten border security and combat terrorism. The success of these new policies is yet to be fully evaluated. Several factors continue to support the development of these criminal and terrorist groups’ use of Canada as either a transit point or base from which to conduct their activities in the United States.
In April 2003, the U.S. State Department published its annual Patterns of Global Terrorism report. Although Canada receives an overall positive rating, certain aspects of Canadian policy were found to be counterproductive to U.S. security. The porosity of the Canadian border is worrisome. In addition, some U.S. law enforcement officers have expressed worry that Canadian privacy laws designed to protect Canadian citizens and landed immigrants from governmental intrusions and insufficient funding for the law enforcement community inhibit “a fuller and more timely exchange of information and response to requests for assistance” from their U.S. counterparts.

## Original footnotes

* ↑ United States Department of State, Patterns of Global Terrorism, 2002 (Washington: 2003).<http://www.state.gov>
# Asian Criminal and Terrorist Activity in Canada

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Written July 2003

## Preface

This study is based on open source research into the scope of Asian organized crime and terrorist activity in Canada during the period 1999 to 2002, and the extent of cooperation and possible overlap between criminal and terrorist activities in that country. The analyst examined those Asian organized crime syndicates that direct their criminal activities at the United States via Canada, namely crime groups trafficking heroin from Southeast Asia, groups engaging in the trafficking of women, and groups committing financial crimes against U.S. interests. The terrorist organizations examined were those that are viewed as potentially planning attacks on U.S. interests.
The analyst researched the various holdings of the Library of Congress, the Open Source Information System (OSIS), other press accounts, and various studies produced by scholars and organizations. Numerous other online research services were also used in preparing this study, including those of NGOs and international organizations.
* Key Findings
* Introduction
* U.S.-Canadian Border Assessment
* Asian Organized Crime
* Foreign Terrorist Organizations
* Cooperation Between Terrorists and Organized Crime
* Conclusion
* Bibliography
# Ashwander v. Tennessee Valley Authority

United States Supreme Court
297 U.S. 288
Ashwander v. Tennessee Valley Authority
Argued: and Submitted Dec. 19, 20, 1935. --- Decided: Feb 17, 1936
[Syllabus from pages 288-290 intentionally omitted]
Messrs. Forney Johnston, of Birmingham, Ala., and James M. Beck, of Washington, D.C., for petitioners.

## 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
# Asia Minor

* Search for titles containing or beginning with: "Asia Minor."
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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Asia Minor," in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)
* "Asia Minor," in The New Student's Reference Work, Chicago: F.E. Compton and Co. (1914)
# Ante-Nicene Fathers/Volume VIII/Remains of the Second and Third Centuries/Melito, the Philosopher/Chapter 7

VI.
He that bore up the earth was borne up on a tree.  The Lord was subjected to ignominy with naked body—God put to death, the King of Israel slain!

## Footnotes

* ↑ By the holy Melito, bishop of the city of Ittica. [For Melito, in Lightfoot’s Apost. Fathers, consult part ii. vol. i. pp. 133, 328, 428, 443–446, 468–469, 494. See Lardner, Credib., vol. ii. 157, etc.; Westcott, Canon, p. 246. See Polycrates, infra; on which consult Schaff, History, etc., vol. ii. p. 736. Above all, see Routh, R. S., tom. i. pp. 113–153.]
# Ante-Nicene Fathers/Volume VIII/Remains of the Second and Third Centuries/Note

Note.
It may be worth while to state here, that I have uniformly (mistakes excepted) put my chronological statements, at the head of introductions, into brackets, so as to make the reader sure that the Edinburgh edition is not to be responsible for them. Some have inferred, therefore, that what follows is from the Edinburgh; but I think my modes of expression sufficient, generally, to guard against misconception. Notes (like this) are sometimes marked, “By the American Editor,” when I have feared a misleading ambiguity. Otherwise, I have been unguarded. All the introductions in these “Remains” are mine, save the prefatory paragraphs of the translator on pp. 747, 748. Annotations on my own material are not bracketed. The very large amount of work bestowed upon this edition can only be known by comparison with the Edinburgh. In several instances of delicate criticism I have obtained valuable aid from my beloved friend, F. P. Nash, Esq., of Hobart College, especially in questions of the low Latin or ambiguous Greek.
A.C.C.
# Ante-Nicene Fathers/Volume VIII/Remains of the Second and Third Centuries/Quadratus, Bishop of Athens

Remains of the Second and Third Centuries.
Quadratus, Bishop of Athens.
[a.d. 126.]  Quadratus is spoken of by Eusebius as a “man of understanding and of Apostolic faith.” And he celebrates Aristides as a man of similar character. These were the earliest apologists; both addressed their writings to Hadrian, and they were extant and valued in the churches in the time of Eusebius.
From the Apology for the Christian Religion.
Our Saviour’s works, moreover, were always present: for they were real, consisting of those who had been healed of their diseases, those who had been raised from the dead; who were not only seen whilst they were being healed and raised up, but were afterwards constantly present. Nor did they remain only during the sojourn of the Saviour on earth, but also a considerable time after His departure; and, indeed, some of them have survived even down to our own times.

## Footnotes

* ↑ But see Lightfoot, A. F., part ii. vol. i. p. 524.
* ↑ On Quadratus and Aristides, consult Routh, R. S., p. 71; also Westcott, On the Canon, p. 92.
* ↑ In Eusebius, Hist. Eccl., iv. 3.
* ↑ [Westcott supposes the Diognetus of Mathetes (vol. i. p. 23) may be the work of Quadratus; Canon, p. 96.]
# Ante-Nicene Fathers/Volume VIII/Remains of the Second and Third Centuries/Note by the American Editor

Note by the American Editor.
A French writer has remarked, “Ce n’est pas Spartacus qui a supprimé l’esclavage; c’est bien plutôt Blandine.”
# Ante-Nicene Fathers/Volume VIII/Remains of the Second and Third Centuries/Melito, the Philosopher/Chapter 8

Fragments.
I.
From the Work on the Passover.
When Servilius Paulus was proconsul of Asia, at the time that Sagaris suffered martyrdom, there arose a great controversy at Laodicea concerning the time of the celebration of the Passover, which on that occasion had happened to fall at the proper season; and this treatise was then written.

## Footnotes

* ↑ The following Fragments of Melito are translated from the Greek, except No. IX., which is taken from the Latin.
* ↑ In Eusebius, Hist. Eccl., iv. 26. [Melito wrote two books on the Paschal and one On the Lord’s Day (ὁ περὶ κυριακῆς λόγος), according to Eusebius. But is this On the Lord’s Day other than one of the books on the Paschal? It may be doubted. Routh refers us to Barnabas. See vol. i. cap. 15, note 7, p. 147, this series. See also Dionysius of Corinth, infra.]
* ↑ He was bishop of Laodicea, and suffered martyrdom during the persecution under M. Aurelius Antonius.—Migne.
* ↑ The churches of Asia Minor kept Easter on the fourteenth day from the new moon, whatever day of the week that might be; and hence were called Quartodecimans. Other churches, chiefly those of the West, kept it on the Sunday following the day of the Jewish passover.  In the case here referred to, the 14th of the month occurred on the Sunday in question.
* ↑ Migne, not so naturally, punctuates otherwise, and renders, “which had happened then to fall at the proper season, and on that occasion this treatise was written.”
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On Fasting/Chapter 3

Chapter III.—The Principle of Fasting Traced Back to Its Earliest Source.
Accordingly we are bound to affirm, before proceeding further, this (principle), which is in danger of being secretly subverted; (namely), of what value in the sight of God this “emptiness” you speak of is: and, first of all, whence has proceeded the rationale itself of earning the favour of God in this way. For the necessity of the observance will then be acknowledged, when the authority of a rationale, to be dated back from the very beginning, shall have shone out to view.
Adam had received from God the law of not tasting “of the tree of recognition of good and evil,” with the doom of death to ensue upon tasting. However, even (Adam) himself at that time, reverting to the condition of a Psychic after the spiritual ecstasy in which he had prophetically interpreted that “great sacrament” with reference to Christ and the Church, and no longer being “capable of the things which were the Spirit’s,” yielded more readily to his belly than to God, heeded the meat rather than the mandate, and sold salvation for his gullet! He ate, in short, and perished; saved (as he would) else (have been), if he had preferred to fast from one little tree: so that, even from this early date, animal faith may recognise its own seed, deducing from thence onward its appetite for carnalities and rejection of spiritualities. I hold, therefore, that from the very beginning the murderous gullet was to be punished with the torments and penalties of hunger. Even if God had enjoined no preceptive fasts, still, by pointing out the source whence Adam was slain, He who had demonstrated the offence had left to my intelligence the remedies for the offence. Unbidden, I would, in such ways and at such times as I might have been able, have habitually accounted food as poison, and taken the antidote, hunger; through which to purge the primordial cause of death—a cause transmitted to me also, concurrently with my very generation; certain that God willed that whereof He nilled the contrary, and confident enough that the care of continence will be pleasing to Him by whom I should have understood that the crime of incontinence had been condemned. Further: since He Himself both commands fasting, and calls “a soul wholly shattered”—properly, of course, by straits of diet—“a sacrifice;” who will any longer doubt that of all dietary macerations the rationale has been this, that by a renewed interdiction of food and observation of precept the primordial sin might now be expiated, in order that man may make God satisfaction through the self-same causative material through which he had offended, that is, through interdiction of food; and thus, in emulous wise, hunger might rekindle, just as satiety had extinguished, salvation, contemning for the sake of one unlawful more lawful (gratifications)?

## Footnotes

* ↑ See Gen. ii. 16, 17.
* ↑ Comp. Eph. v. 32 with Gen. ii. 23, 24.
* ↑ See 1 Cor. ii. 14.
* ↑ The reference is to Ps. li. 17 (in LXX. Ps. l. 19).
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On Fasting/Chapter 8

Chapter VIII.—Examples of a Similar Kind from the New.
We produce, too, our remaining (evidences).  For we now hasten to modern proofs. On the threshold of the Gospel, Anna the prophetess, daughter of Phanuel, “who both recognised the infant Lord, and preached many things about Him to such as were expecting the redemption of Israel,” after the pre-eminent distinction of long-continued and single-husbanded widowhood, is additionally graced with the testimony of “fastings” also; pointing out, as she does, what the duties are which should characterize attendants of the Church, and (pointing out, too, the fact) that Christ is understood by none more than by the once married and often fasting.
By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; having (the power) to make “loaves out of stones,” say, to make Jordan flow with wine perchance, if He had been such a “glutton and toper.” Nay, rather, by the virtue of contemning food He was initiating “the new man” into “a severe handling” of “the old,” that He might show that (new man) to the devil, again seeking to tempt him by means of food, (to be) too strong for the whole power of hunger.
Thereafter He prescribed to fasts a law—that they are to be performed “without sadness:” for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit’s egress as of the Holy Spirit’s ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard, I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after “hunger and thirst,” enumerates “fasts” also “very many.”

## Footnotes

* ↑ See Luke ii. 36–38. See de Monog., c. viii.
* ↑ Matt. iv. 12; Luke iv. 1, 2; comp. de Bapt., c. xx.
* ↑ See Matt. iv. 3; Luke iv. 3.
* ↑ See c. ii.
* ↑ Comp. Eph. iv. 22, 23; and, for the meaning of sugillationem (“severe handling”), comp. 1 Cor. ix. 27, where St. Paul’s word ὑπωπιάζω (="I smite under the eye,” Eng. ver. “I keep under”) is perhaps exactly equivalent in meaning.
* ↑ Matt. vi. 16–18.
* ↑ See Matt. xvii. 21; Mark ix. 29.
* ↑ See Acts x. 44–46, 1–4, 30.
* ↑ 2 Cor. xi. 27.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On Fasting/Chapter 4

Chapter IV.—The Objection is Raised, Why, Then, Was the Limit of Lawful Food Extended After the Flood? The Answer to It.
This rationale was constantly kept in the eye of the providence of God—modulating all things, as He does, to suit the exigencies of the times—lest any from the opposite side, with the view of demolishing our proposition, should say: “Why, in that case, did not God forthwith institute some definite restriction upon food? nay, rather, why did He withal enlarge His permission?  For, at the beginning indeed, it had only been the food of herbs and trees which He had assigned to man: ‘Behold, I have given you all grass fit for sowing, seeding seed, which is upon the earth; and every tree which hath in itself the fruit of seed fit for sowing shall be to you for food.’  Afterwards, however, after enumerating to Noah the subjection (to him) of ‘all beasts of the earth, and fowls of the heaven, and things moving on earth, and the fish of the sea, and every creeping thing,’ He says, ‘They shall be to you for food: just like grassy vegetables have I given (them) you universally: but flesh in the blood of its own soul shall ye not eat.’ For even by this very fact, that He exempts from eating that flesh only the ‘soul’ of which is not out-shed through ‘blood,’ it is manifest that He has conceded the use of all other flesh.” To this we reply, that it was not suitable for man to be burdened with any further special law of abstinence, who so recently showed himself unable to tolerate so light an interdiction—of one single fruit, to wit; that, accordingly, having had the rein relaxed, he was to be strengthened by his very liberty; that equally after the deluge, in the reformation of the human race, (as before it), one law—of abstaining from blood—was sufficient, the use of all things else being allowed. For the Lord had already shown His judgment through the deluge; had, moreover, likewise issued a comminatory warning through the “requisition of blood from the hand of a brother, and from the hand of every beast.” And thus, preministering the justice of judgment, He issued the materials of liberty; preparing through allowance an undergrowth of discipline; permitting all things, with a view to take some away; meaning to “exact more” if He had “committed more;” to command abstinence since He had foresent indulgence: in order that (as we have said) the primordial sin might be the more expiated by the operation of a greater abstinence in the (midst of the) opportunity of a greater licence.

## Footnotes

* ↑ Gen. i. 29.
* ↑ See Gen. ix. 2–5 (in LXX.).
* ↑ See Gen. ix. 5, 6.
* ↑ See Luke xii. 48.