OpenLLM-France/wikimedia huggingface dataset:
# National Association for the Advancement of Colored People v. Gallion/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
368 U.S. 16
National Association for the Advancement of Colored People v. Gallion
The petition for a writ of certiorari is granted. The judgment below is vacated, and the case is remanded to the Court of Appeals with instructions to direct the District Court to proceed with the trial of the issues in this action unless within a reasonable time, no later than January 2, 1962, the State of Alabama shall have accorded to petitioner an opportunity to be heard on its motion to dissolve the state restraining order of June 1, 1956, and upon the merits of the action in which such order was issued. Pending the final determination of all proceedings in the state action, the District Court is authorized to retain jurisdiction over the federal action and to take such steps as may appear necessary and appropriate to assure a prompt disposition of all issues involved in, or connected with, the state action. Truax v. Corrigan, 257 U.S. 312, 331-334, 42 S.Ct. 124, 129, 66 L.Ed. 254.
Mr. Justice STEWART took no part in the consideration or decision of this case.

## 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
# National Association for the Advancement of Colored People v. Bennett

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## Dissenting Opinion

    Douglas
United States Supreme Court
360 U.S. 471
National Association for the Advancement of Colored People v. Bennett
Argued: June 22, 1959. ---
Messrs.
Robert O. Carter and Herbert O. Reid, for appellant.
PER CURIAM.

## 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
# National Association for the Advancement of Colored People v. Gallion

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
368 U.S. 16
National Association for the Advancement of Colored People v. Gallion
Robert L. Carter, Fred D. Gray, Arthur D. Shores, Orzell Billingsley, Jr., and Peter Hall, for petitioners.
MacDonald Gallion, Atty. Gen. of Alabama, and Willard W. Livingston, Leslie Hall and Gordon Madison, Asst. Attys. Gen., for respondents.
PER CURIAM.

## 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
# National Association for the Advancement of Colored People v. Alabama ex rel. Patterson

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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.
* National Association for the Advancement of Colored People v. Alabama ex rel. Patterson (357 U.S. 449)
* National Association for the Advancement of Colored People v. Alabama ex rel. Patterson (360 U.S. 240)
# National Association for the Advancement of Colored People v. Alabama ex rel. Patterson (357 U.S. 449)

* related portals: Supreme Court of the United States.
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National Association for the Advancement of Colored People v. Alabama, 357 U.S. 449 (1958), was an important civil rights case brought before the United States Supreme Court. Alabama sought to prevent the NAACP from conducting further business in the state. After the circuit court issued a restraining order, the state issued a subpoena for various records, including the NAACP's membership lists. The Supreme Court ruled that Alabama's demand for the lists had violated the right of due process guaranteed by the Fourteenth Amendment to the United States Constitution. Warning: template has been deprecated.
United States Supreme Court
357 U.S. 449
National Association for the Advancement of Colored People v. Alabama ex rel. Patterson
Argued: Jan. 15, 1958. --- Decided: June 30, 1958
[Syllabus from pages 449-450 intentionally omitted]
Mr. Robert L. Carter, New York City, for petitioner.
Mr. Edmon L. Rinehart, Montgomery, Ala., for respondent.
Mr. Justice HARLAN 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
# National Association for the Advancement of Colored People v. Alabama ex rel. Patterson (360 U.S. 240)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
360 U.S. 240
National Association for the Advancement of Colored People v. Alabama ex rel. Patterson
Argued: June 8, 1959. --- Decided: Oct 12, 1959
See 80 S.Ct. 43.
Messrs.Rob ert L. Carter, Thurgood Marshall, Arthur D. Shores, William T. Coleman, Jr., George E. C. Hayes, William R. Ming, Jr., James M. Nabrit, Jr., Louis H. Pollak, Frank D. Reeves and William Taylor, for petitioner.
Messrs. MacDonald Gallion, Atty. Gen. of Alabama, and James W. Webb, Asst. Atty. Gen., for respondent.
PER CURIAM.

## 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
# National Association for the Advancement of Colored People v. Bennett/Dissent Douglas

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinion Douglas
United States Supreme Court
360 U.S. 471
National Association for the Advancement of Colored People v. Bennett
Argued: June 22, 1959. ---
Mr. Justice DOUGLAS, with whom The CHIEF JUSTICE and Mr. Justice BRENNAN concurs, dissenting.
While I agree that the case should be remanded to the District Court, I think that court should be directed to pass on the constitutional issues presented without prior reference to the state courts. My reasons are stated in my dissent in Harrison v. NAACP, 360 U.S. 179, 79 S.Ct. 1032.

## 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
# National Association for the Advancement of Colored People v. Bennett/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinion Douglas
United States Supreme Court
360 U.S. 471
National Association for the Advancement of Colored People v. Bennett
Argued: June 22, 1959. ---
When the validity of a state statute, challenged under the United States Constitution, is properly for adjudication before a United States District Court, reference to the state courts for construction of the statute should not automatically be made. The judgment is vacated and the case is remanded to the United States District Court for the Eastern District of Arkansas for consideration in light of Harrison v. NAACP, 360 U.S. 167, 79 S.Ct. 1025.
Judgment vacated and case remanded.
Mr. Justice DOUGLAS, with whom The CHIEF JUSTICE and Mr. Justice BRENNAN concurs, dissenting.

## 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
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book IV

Book IV.
Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book IV/Chapter 11

Chapter XI.—That Portions of the World are Not to Be Loved; But that God, Their Author, is Immutable, and His Word Eternal.
16. Be not foolish, O my soul, and deaden not the ear of thine heart with the tumult of thy folly. Hearken thou also. The word itself invokes thee to return; and there is the place of rest imperturbable, where love is not abandoned if itself abandoneth not. Behold, these things pass away, that others may succeed them, and so this lower universe be made complete in all its parts. But do I depart anywhere, saith the word of God? There fix thy habitation. There commit whatsoever thou hast thence, O my soul; at all events now thou art tired out with deceits. Commit to truth whatsoever thou hast from the truth, and nothing shall thou lose; and thy decay shall flourish again, and all thy diseases be healed, and thy perishable parts shall be reformed and renovated, and drawn together to thee; nor shall they put thee down where themselves descend, but they shall abide with thee, and continue for ever before God, who abideth and continueth for ever.
17. Why, then, be perverse and follow thy flesh? Rather let it be converted and follow thee. Whatever by her thou feelest, is but in part; and the whole, of which these are portions, thou art ignorant of, and yet they delight thee. But had the sense of thy flesh been capable of comprehending the whole, and not itself also, for thy punishment, been justly limited to a portion of the whole, thou wouldest that whatsoever existeth at the present time should pass away, that so the whole might please thee more. For what we speak, also by the same sense of the flesh thou hearest; and yet wouldest not thou that the syllables should stay, but fly away, that others may come, and the whole be heard. Thus it is always, when any single thing is composed of many, all of which exist not together, all together would delight more than they do simply could all be perceived at once. But far better than these is He who made all; and He is our God, and He passeth not away, for there is nothing to succeed Him. If bodies please thee, praise God for them, and turn back thy love upon their Creator, lest in those things which please thee thou displease.

## Footnotes

* ↑ Ps. ciii. 3.
* ↑ 1 Pet. i. 23.
* ↑ See xiii. sec. 22, below.
* ↑ A similar illustration occurs in sec. 15, above.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book IV/Chapter 1

Chapter I.—Concerning that Most Unhappy Time in Which He, Being Deceived, Deceived Others; And Concerning the Mockers of His Confession.
1. During this space of nine years, then, from my nineteenth to my eight and twentieth year, we went on seduced and seducing, deceived and deceiving, in divers lusts; publicly, by sciences which they style “liberal”—secretly, with a falsity called religion. Here proud, there superstitious, everywhere vain! Here, striving after the emptiness of popular fame, even to theatrical applauses, and poetic contests, and strifes for grassy garlands, and the follies of shows and the intemperance of desire. There, seeking to be purged from these our corruptions by carrying food to those who were called “elect” and “holy,” out of which, in the laboratory of their stomachs, they should make for us angels and gods, by whom we might be delivered. These things did I follow eagerly, and practise with my friends—by me and with me deceived. Let the arrogant, and such as have not been yet savingly cast down and stricken by Thee, O my God, laugh at me; but notwithstanding I would confess to Thee mine own shame in Thy praise. Bear with me, I beseech Thee, and give me grace to retrace in my present remembrance the circlings of my past errors, and to “offer to Thee the sacrifice of thanksgiving.” For what am I to myself without Thee, but a guide to mine own downfall? Or what am I even at the best, but one sucking Thy milk, and feeding upon Thee, the meat that perisheth not? But what kind of man is any man, seeing that he is but a man? Let, then, the strong and the mighty laugh at us, but let us who are “poor and needy” confess unto Thee.

## Footnotes

* ↑ Augustin tells us that he went not beyond the rank of a “hearer,” because he found the Manichæan teachers readier in refuting others than in establishing their own views, and seems only to have looked for some esoteric doctrine to have been disclosed to him under their materialistic teaching as to God—viz. that He was an unmeasured Light that extended all ways but one, infinitely (Serm. iv. sec 5.)—rather than to have really accepted it.—De Util. Cred. Præf. See also iii. sec. 18, notes 1 and 2, above.
* ↑ Ps. cxvi. 17.
* ↑ 1 Pet. ii. 2.
* ↑ John vi. 27.
* ↑ Ps. lxxiv. 21.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book IV/Chapter 13

Chapter XIII.—Love Originates from Grace and Beauty Enticing Us.
20. These things I knew not at that time, and I loved these lower beauties, and I was sinking to the very depths; and I said to my friends, “Do we love anything but the beautiful? What, then, is the beautiful? And what is beauty? What is it that allures and unites us to the things we love; for unless there were a grace and beauty in them, they could by no means attract us to them?” And I marked and perceived that in bodies themselves there was a beauty from their forming a kind of whole, and another from mutual fitness, as one part of the body with its whole, or a shoe with a foot, and so on. And this consideration sprang up in my mind out of the recesses of my heart, and I wrote books (two or three, I think) “on the fair and fit.” Thou knowest, O Lord, for it has escaped me; for I have them not, but they have strayed from me, I know not how.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 46

Chapter 46.—90. Litteus of Gemelli said: "‘If the blind lead the blind, both shall fall into the ditch.’ Since, therefore, it is clear that heretics can give no light to any one, as being blind themselves, therefore their baptism is invalid."
91. Neither do we say that it is valid for salvation so long as they are heretics, just as it is of no value to those murderers of whom we spoke, so long as they hate their brethren: for they also themselves are in darkness, and if any one follows them they fall together into the ditch; and yet it does not follow that they either have not baptism or are unable to confer it.

## Footnotes

* ↑ Some read Licteus; not unlikely the bishop of Cypr. Ep. lxxvi.
* ↑ Gemelli was a Roman colony in ecclesiastical province of Numidia.
* ↑ Matt xv. 14.
* ↑ Illuminare; baptism being often called φωτισμός.
* ↑ Conc. Carth. sec. 82.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 47

Chapter 47.—92. Natalis of Oëa said: "It is not only I myself who am present, but also Pompeius of Sabrati, and Dioga of Leptis Magna, who commissioned me to represent their views, being absent indeed in body, but present in spirit, who deliver this same judgment as our colleagues, that heretics cannot have communion with us, unless they have been baptized with the baptism of the Church."
93. He means, I suppose, that communion which belongs to the society of the Dove; for in the partaking of the sacraments they doubtless held communion with them, judging no man, nor removing any from the right of communion if he held a different opinion. But with whatever reference he spoke, there is no great need for these words being refuted. For certainly a heretic would not be admitted to communion, unless he had been baptized with the baptism of the Church.  But it is clear that the baptism of the Church exists even among heretics if it be consecrated with the words of the gospel; just as the gospel itself belongs to the Church, and has nothing to do with their waywardness, but certainly retains its own holiness.

## Footnotes

* ↑ Sabrati, Oëa and Leptis Magna were the three cities whose combination gave its name to Tripolis, an ecclesiastical province.
* ↑ Sabrati, Oëa and Leptis Magna were the three cities whose combination gave its name to Tripolis, an ecclesiastical province.
* ↑ Sabrati, Oëa and Leptis Magna were the three cities whose combination gave its name to Tripolis, an ecclesiastical province.
* ↑ Conc. Carth. sec. 83-85.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 49

Chapter 49.—96. Cyprian of Carthage said: "My opinion has been set forth with the greatest fullness in the letter which has been written to our colleague Jubaianus, that heretics being called enemies of Christ and antichrists according to the testimony of the gospel and the apostles, should, when they come to the Church, be baptized with the one baptism of the Church, that from enemies they may be made friends, and that from antichrists they may be made Christians."
97. What need is there of further disputation here, seeing that we have already handled with the utmost care that very epistle to Jubaianus of which he has made mention? And as to what he has said here, let us not forget that it might be said of all unrighteous men who, as he himself bears witness, are in the Catholic Church, and whose power of possessing and of conferring baptism is not questioned by any of us. For they come to the Church, who pass to Christ from the party of the devil, and build upon the rock, and are incorporated with the Dove, and are placed in security in the garden enclosed and fountain sealed; where none of those are found who live contrary to the precepts of Christ, wherever they may seem to be. For in the epistle which he wrote to Magnus, while discussing this very question, he himself warned us at sufficient length, and in no ambiguous terms, of what kind of society we should understand that the Church consists. For he says, in speaking of a certain man, "Let him become an alien and profane, an enemy to the peace and unity of the Lord, not dwelling in the house of God, that is to say, in the Church of Christ, in which none dwell save those who are of one heart and of one mind." Let those, therefore, who would lay injunctions on us on the authority of Cyprian, pay attention for a time to what we here say. For if only those who are of one heart and of one mind dwell in the Church of Christ, beyond all question those were not dwelling in the Church of Christ, however much they might appear to be within, who of envy and contention were announcing Christ without charity; by whom he understands, not the heretics and schismatics who are mentioned by the Apostle Paul, but false brethren holding conversation with him within, who certainly ought not to have baptized, because they were not dwelling in the Church, in which he himself says that none dwell save those who are of one heart and of one mind: unless, indeed, any one be so far removed from the truth as to say that those were of one heart and of one mind who were envious and malevolent, and contentious without charity; and yet they used to baptize: nor did the detestable waywardness which they displayed in any degree violate or diminish from the sacrament of Christ, which was handled and dispensed by them.

## Footnotes

* ↑ Cypr. Ep. lxxiii.
* ↑ Conc. Carth. sec. 87.
* ↑ Cypr. Ep. lxix. 5.
* ↑ Phil. i. 15, 17.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 5

Chapter 5.—8. Aurelius of Utica said: "Since the apostle says that we ought not to be partakers with the sins of other men, what else does he do but make himself partaker with the sins of other men, who holds communion with heretics without the baptism of the Church? And therefore I pronounce my judgment that heretics should be baptized, that they may receive remission of their sins, and so communion be allowed to them."
9. The answer is: Therefore Cyprian and all those bishops were partakers in the sins of other men, inasmuch as they remained in communion with such men, when they removed no one from the right of communion who entertained a different opinion. Where, then, is the Church? Then, to say nothing for the moment of heretics,—since the words of this judgment are applicable also to other sinners, such as Cyprian saw with lamentation to be in the Church with him, whom, while he confuted them, he yet tolerated,—where is the Church, which, according to these words must be held to have perished from that very moment by the contagion of their sins? But if, as is the most firmly established truth, the Church both has remained and does remain, the partaking of the sins of others, which is forbidden by the apostle, must be considered only to consist in consenting to them. But let heretics be baptized again, that they may receive remission of their sins, if the wayward and the envious are baptized again, who, seeing that "they renounced the world in words and not in deeds," were indeed able to receive baptism, but did not obtain remission of their sins, as the Lord says, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses."

## Footnotes

* ↑ Utica, the well-known city in ecclesiastical province of Zeugitana. The Aurelius of Cypr. Epp. xxvii. 4, lvii. and lxvii. (the first) are more likely to be identical with the bishop of Utica, than with the Aurelius of Chullabis, who delivers his opinion the 81st in order.
* ↑ 1 Tim. v. 22.
* ↑ Conc. Carth. sec. 41.
* ↑ Matt. vi. 15.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 43

Chapter 43.—84. Clarus of Mascula said: "The sentence of our Lord Jesus Christ is manifest, when He sent forth His apostles, and gave the power which had been given Him of His Father to them alone, whose successors we are, governing the Church of the Lord with the same power, and baptizing those who believe the faith. And therefore heretics, who, being without, have neither power nor the Church of Christ, cannot baptize any one with His baptism."
85. Are, then, ill-affectioned murderers successors of the apostles? Why, then, do they baptize? Is it because they are not outside? But they are outside the rock, to which the Lord gave the keys, and on which He said that He would build His Church.

## Footnotes

* ↑ Mascula was in ecclesiastical province of Numidia.
* ↑ Conc. Carth. Ibid. sec. 79.
* ↑ Matt. xvi. 18, 19.