OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Creed/Section 15

15. “Forgiveness of sins.” Ye have [this article of] the Creed perfectly in you when ye receive Baptism. Let none say, “I have done this or that sin: perchance that is not forgiven me.” What hast thou done? How great a sin hast thou done? Name any heinous thing thou hast committed, heavy, horrible, which thou shudderest even to think of: have done what thou wilt: hast thou killed Christ? There is not than that deed any worse, because also than Christ there is nothing better. What a dreadful thing is it to kill Christ! Yet the Jews killed Him, and many afterwards believed on Him and drank His blood: they are forgiven the sin which they committed. When ye have been baptized, hold fast a good life in the commandments of God, that ye may guard your Baptism even unto the end. I do not tell you that ye will live here without sin; but they are venial, without which this life is not. For the sake of all sins was Baptism provided; for the sake of light sins, without which we cannot be, was prayer provided. What hath the Prayer? “Forgive us our debts, as we also forgive our debtors.” Once for all we have washing in Baptism, every day we have washing in prayer. Only, do not commit those things for which ye must needs be separated from Christ’s body: which be far from you! For those whom ye have seen doing penance, have committed heinous things, either adulteries or some enormous crimes: for these they do penance. Because if theirs had been light sins, to blot out these daily prayer would suffice.

## Footnotes

* ↑ Inventus
* ↑ Matt. vi. 12. [See R.V.]
* ↑ “Agere pœnitentiam.”
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Creed/Section 14

14. It follows after commendation of the Trinity, “The Holy Church.” God is pointed out, and His temple. “For the temple of God is holy,” says the Apostle, “which (temple) are ye.” This same is the holy Church, the one Church, the true Church, the catholic Church, fighting against all heresies: fight, it can: be fought down, it cannot. As for heresies, they went all out of it, like as unprofitable branches pruned from the vine: but itself abideth in its root, in its Vine, in its charity. “The gates of hell shall not prevail against it.”

## Footnotes

* ↑ 1 Cor. iii. 17
* ↑ Matt. xvi. 18. [See R.V.]
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Creed/Section 16

16. In three ways then are sins remitted in the Church; by Baptism, by prayer, by the greater humility of penance; yet God doth not remit sins but to the baptized. The very sins which He remits first, He remits not but to the baptized. When? when they are baptized. The sins which are after remitted upon prayer, upon penance, to whom He remits, it is to the baptized that He remitteth. For how can they say, “Our Father,” who are not yet born sons? The Catechumens, so long as they be such, have upon them all their sins. If Catechumens, how much more Pagans? how much more heretics? But to heretics we do not change their baptism. Why? because they have baptism in the same way as a deserter has the soldier’s mark: just so these also have Baptism; they have it, but to be condemned thereby, not crowned. And yet if the deserter himself, being amended, begin to do duty as a soldier, does any man dare to change his mark?

## Footnotes

* ↑ “Characterem.”
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Creed/Section 11

11. “He ascended into heaven:” believe. “He sitteth at the right hand of the Father:” believe. By sitting, understand dwelling: as [in Latin] we say of any person, “In that country he dwelt (sedit) three years.” The Scripture also has that expression, that such an one dwelt (sedisse) in a city for such a time. Not meaning that he sat and never rose up? On this account the dwellings of men are called seats (sedes). Where people are seated (in this sense), are they always sitting? Is there no rising, no walking, no lying down? And yet they are called seats (sedes). In this way, then, believe an inhabiting of Christ on the right hand of God the Father: He is there. And let not your heart say to you, What is He doing? Do not want to seek what is not permitted to find: He is there; it suffices you. He is blessed, and from blessedness which is called the right hand of the Father, of very blessedness the name is, right hand of the Father. For if we shall take it carnally, then because He sitteth on the right hand of the Father, the Father will be on His left hand. Is it consistent with piety so to put Them together, the Son on the right, the Father on the left? There it is all right-hand, because no misery is there.

## Footnotes

* ↑ 1 Kings ii. 38. LXX.
* ↑ Cf. Serm. 214, n. 8. Ben.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Creed/Section 12

12. “Thence He shall come to judge the quick and dead.” The quick, who shall be alive and remain; the dead, who shall have gone before. It may also be understood thus: The living, the just; the dead, the unjust. For He judges both, rendering unto each his own. To the just He will say in the judgment, “Come, ye blessed of My Father, receive the kingdom prepared for you from the beginning of the world.” For this prepare yourselves, for these things hope, for this live, and so live, for this believe, for this be baptized, that it may be said to you, “Come ye blessed of My Father, receive the kingdom prepared for you from the foundation of the world.” To them on the left hand, what? “Go into everlasting fire prepared for the devil and his angels.” Thus will they be judged by Christ, the quick and the dead. We have spoken of Christ’s first nativity, which is without time; spoken of the other in the fullness of time, Christ’s nativity of the Virgin; spoken of the passion of Christ; spoken of the coming of Christ to judgment. The whole is spoken, that was to be spoken of Christ, God’s Only Son, our Lord. But not yet is the Trinity perfect.

## Footnotes

* ↑ Matt. xxv. 34
* ↑ Matt. xxv. 41
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Creed/Section 13

13. It follows in the Creed, “And in the Holy Ghost.” This Trinity, one God, one nature, one substance, one power; highest equality, no division, no diversity, perpetual dearness of love. Would ye know the Holy Ghost, that He is God? Be baptized, and ye will be His temple. The Apostle says, “Know ye not that your bodies are the temple within you of the Holy Ghost, Whom ye have of God?” A temple is for God: thus also Solomon, king and prophet, was bidden to build a temple for God. If he had built a temple for the sun or moon or some star or some angel, would not God condemn him? Because therefore he built a temple for God he showed that he worshipped God. And of what did he build? Of wood and stone, because God deigned to make unto Himself by His servant an house on earth, where He might be asked, where He might be had in mind. Of which blessed Stephen says, “Solomon built Him an house; howbeit the Most High dwelleth not in temples made by hand.” If then our bodies are the temple of the Holy Ghost, what manner of God is it that built a temple for the Holy Ghost? But it was God. For if our bodies be a temple of the Holy Ghost, the same built this temple for the Holy Ghost, that built our bodies. Listen to the Apostle saying, “God hath tempered the body, giving unto that which lacked the greater honor;” when he was speaking of the different members that there should be no schisms in the body. God created our body. The grass, God created; our body Who created? How do we prove that the grass is God’s creating? He that clothes, the same creates. Read the Gospel, “If then the grass of the fields,” saith it, “which to-day is, and to-morrow is cast into the oven, God so clotheth.” He, then, creates Who clothes. And the Apostle: “Thou fool, that which thou sowest is not quickened except it die; and that which thou sowest, thou sowest not that body that shall be, but a bare grain, as perchance of wheat, or of some other corn; but God giveth it a body as He would, and to each one of seeds its proper body.” If then it be God that builds our bodies, God that builds our members, and our bodies are the temple of the Holy Ghost, doubt not that the Holy Ghost is God. And do not add as it were a third God; because Father and Son and Holy Ghost is One God. So believe ye.

## Footnotes

* ↑ Charitas
* ↑ 1 Cor. vi. 19
* ↑ Acts vii. 47, 48
* ↑ 1 Cor. xii. 24
* ↑ Matt. vi. 30
* ↑ 1 Cor. xv. 36–38
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Creed/Section 17

17. We believe also “the resurrection of the flesh,” which went before in Christ: that the body too may have hope of that which went before in its Head. The Head of the Church, Christ: the Church, the body of Christ. Our Head is risen, ascended into heaven: where the Head, there also the members. In what way the resurrection of the flesh? Lest any should chance to think it like as Lazarus’s resurrection, that thou mayest know it to be not so, it is added, “Into life everlasting.” God regenerate you! God preserve and keep you! God bring you safe unto Himself, Who is the Life Everlasting. Amen.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XX/Chapter 12

Chapter 12.—Whether the Fire that Came Down Out of Heaven and Devoured Them Refers to the Last Punishment of the Wicked.
The words, “And fire came down out of heaven and devoured them,” are not to be understood of the final punishment which shall be inflicted when it is said, “Depart from me, ye cursed, into everlasting fire;” for then they shall be cast into the fire, not fire come down out of heaven upon them. In this place “fire out of heaven” is well understood of the firmness of the saints, wherewith they refuse to yield obedience to those who rage against them. For the firmament is “heaven,” by whose firmness these assailants shall be pained with blazing zeal, for they shall be impotent to draw away the saints to the party of Antichrist. This is the fire which shall devour them, and this is “from God;” for it
is by God’s grace the saints become unconquerable, and so torment their enemies. For as in a good sense it is said, “The zeal of Thine house hath consumed me,” so in a bad sense it is said, “Zeal hath possessed the uninstructed people, and now fire shall consume the enemies.” “And now,” that is to say, not the fire of the last judgment. Or if by this fire coming down out of heaven and consuming them, John meant that blow wherewith Christ in His coming is to strike those persecutors of the Church whom He shall then find alive upon earth, when He shall kill Antichrist with the breath of His mouth, then even this is not the last judgment of the wicked; but the last judgment is that which they shall suffer when the bodily resurrection has taken place.

## Footnotes

* ↑ Matt. xxv. 41.
* ↑ Ps. lxix. 9.
* ↑ Isa. xxvi. 11.
* ↑ 2 Thess. ii. 8.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 9

Chapter 9.—When the City of Athens Was Founded, and What Reason Varro Assigns for Its Name.
Athens certainly derived its name from Minerva, who in Greek is called ᾽Αθηνη, and Varro points out the following reason why it was so called. When an olive-tree suddenly appeared there, and water burst forth in another place, these prodigies moved the king to send to the Delphic Apollo to inquire what they meant and what he should do. He answered that the olive signified Minerva, the water Neptune, and that the citizens had it in their power to name their city as they chose, after either of these two gods whose signs these were. On receiving this oracle, Cecrops convoked all the citizens of either sex to give their vote, for it was then the custom in those parts for the women also to take part in public deliberations. When the multitude was consulted, the men gave their votes for Neptune, the women for Minerva; and as the women had a majority of one, Minerva conquered. Then Neptune, being enraged, laid waste the lands of the Athenians, by casting up the waves of the sea; for the demons have no difficulty in scattering any waters more widely. The same authority said, that to appease his wrath the women should be visited by the Athenians with the three-fold punishment—that they should no longer have any vote; that none of their children should be named after their mothers; and that no one should call them Athenians. Thus that city, the mother and nurse of liberal doctrines, and of so many and so great philosophers, than whom Greece had nothing more famous and noble, by the mockery of demons about the strife of their gods, a male and female, and from the victory of the female one through the women, received the name of Athens; and, on being damaged by the vanquished god, was compelled to punish the very victory of the victress, fearing the waters of Neptune more than the arms of Minerva. For in the women who were thus punished, Minerva, who had conquered, was conquered too, and could not even help her voters so far that, although the right of voting was henceforth lost, and the mothers could not give their names to the children, they might at least be allowed to be called Athenians, and to merit the name of that goddess whom they had made victorious over a male god by giving her their votes. What and how much could be said about this, if we had not to hasten to other things in our discourse, is obvious.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XX

Book XX.
Argument—Concerning the last judgment, and the declarations regarding it in the old and new testaments.

## 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
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XX/Chapter 10

Chapter 10.—What is to Be Replied to Those Who Think that Resurrection Pertains Only to Bodies and Not to Souls.
There are some who suppose that resurrection can be predicated only of the body, and therefore they contend that this first resurrection (of the Apocalypse) is a bodily resurrection. For, say they, “to rise again” can only be said of things that fall. Now, bodies fall in death. There cannot, therefore, be a resurrection of souls, but of bodies. But what do they say to the apostle who speaks of a resurrection of souls? For certainly it was in the inner and not the outer man that those had risen again to whom he says, “If ye have risen with Christ, mind the things that are above.” The same sense he elsewhere conveyed in other words, saying, “That as Christ has risen from the dead by the glory of the Father, so we also may walk in newness of life.” So, too, “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” As to what they say about nothing being able to rise again but what falls, whence they conclude that resurrection pertains to bodies only, and not to souls, because bodies fall, why do they make nothing
of the words, “Ye that fear the Lord, wait for His mercy; and go not aside lest ye fall;” and “To his own Master he stands or falls;” and “He that thinketh he standeth, let him take heed lest he fall?” For I fancy this fall that we are to take heed against is a fall of the soul, not of the body. If, then, rising again belongs to things that fall, and souls fall, it must be owned that souls also rise again. To the words, “In them the second death hath no power,” are added the words, “but they shall be priests of God and Christ, and shall reign with Him a thousand years;” and this refers not to the bishops alone, and presbyters, who are now specially called priests in the Church; but as we call all believers Christians on account of the mystical chrism, so we call all priests because they are members of the one Priest. Of them the Apostle Peter says, “A holy people, a royal priesthood.”  Certainly he implied, though in a passing and incidental way, that Christ is God, saying priests of God and Christ, that is, of the Father and the Son, though it was in His servant-form and as Son of man that Christ was made a Priest for ever after the order of Melchisedec. But this we have already explained more than once.

## Footnotes

* ↑ And, as Augustin remarks, are therefore called cadavera, from cadere, “to fall.”
* ↑ Col. iii. 1.
* ↑ Rom. vi. 4.
* ↑ Eph. v. 14.
* ↑ Ecclus. ii. 7.
* ↑ Rom. xiv. 4.
* ↑ 1 Cor. x. 12.
* ↑ 1 Peter ii. 9.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XX/Chapter 11

Chapter 11.—Of Gog and Magog, Who are to Be Roused by the Devil to Persecute the Church, When He is Loosed in the End of the World.
“And when the thousand years are finished, Satan shall be loosed from his prison, and shall go out to seduce the nations which are in the four corners of the earth, Gog and Magog, and shall draw them to battle, whose number is as the sand of the sea.” This then, is his purpose in seducing them, to draw them to this battle. For even before this he was wont to use as many and various seductions as he could continue.  And the words “he shall go out” mean, he shall burst forth from lurking hatred into open persecution. For this persecution, occurring while the final judgment is imminent, shall be the last which shall be endured by the holy Church throughout the world, the whole city of Christ being assailed by the whole city of the devil, as each exists on earth. For these nations which he names Gog and Magog are not to be understood of some barbarous nations in some part of the world, whether the Getæ and Massagetæ, as some conclude from the initial letters, or some other foreign nations not under the Roman government. For John marks that they are spread over the whole earth, when he says, “The nations which are in the four corners of the earth,” and he added that these are Gog and Magog. The meaning of these names we find to be, Gog, “a roof,” Magog, “from a roof,”—a house, as it were, and he who comes out of the house. They are therefore the nations in which we found that the devil was shut up as in an abyss, and the devil himself coming out from them and going forth, so that they are the roof, he from the roof. Or if we refer both words to the nations, not one to them and one to the devil, then they are both the roof, because in them the old enemy is at present shut up, and as it were roofed in; and they shall be from the roof when they break forth from concealed to open hatred. The words, “And they went up on the breadth of the earth, and encompassed the camp of the saints and the beloved city,” do not mean that they have come, or shall come, to one place, as if the camp of the saints and the beloved city should be in some one place; for this camp is nothing else than the Church of Christ extending over the whole world. And consequently wherever the Church shall be,—and it shall be in all nations, as is signified by “the breadth of the earth,”—there also shall be the camp of the saints and the beloved city, and there it shall be encompassed by the savage persecution of all its enemies; for they too shall exist along with it in all nations,—that is, it shall be straitened, and hard pressed, and shut up in the straits of tribulation, but shall not desert its military duty, which is signified by the word “camp.”
# National Labor Relations Board v. Local 476, United Association of Journeymen of the Plumbing and Pipefitting Industry

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
368 U.S. 401
National Labor Relations Board v. Local 476, United Association of Journeymen of the Plumbing and Pipefitting Industry
Argued: Jan. 15, 1962. ---
Solicitor General Rankin, Stuart Rothman, Dominick L. Manoli and Norton J. Come, for petitioner.
Martin F. O'Donoghue, 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 Labor Relations Board v. Local 476, United Association of Journeymen of the Plumbing and Pipefitting Industry/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
368 U.S. 401
National Labor Relations Board v. Local 476, United Association of Journeymen of the Plumbing and Pipefitting Industry
Argued: Jan. 15, 1962. ---
The petition for a writ of certiorari is granted. In unfair labor practice proceedings before the National Labor Relations Board respondents did not except to the terms of an order directing them to cease-and-desist from certain practices found to violate § 8(b)(4)(A) of the National Labor Relations Act, 29 U.S.C. § 158(b)(4)(A), 29 U.S.C.A. § 158(b)(4)(A), as regards the employees of a named employer 'or any other employer' where an object is to force or require the named employer 'or any other employer or person' to cease doing business with a named primary contractor. The Court of Appeals in enforcement proceedings modified the order, among other ways, by striking the references to 'any other employer' and to 'any other employer or person.' 283 F.2d 26, 28. The judgment of the Court of Appeals is reversed and the case is remanded with directions that a judgment be entered which affirms and enforces the Board order after restoring these deleted provisions. National Labor Relations Board v. Cheney California Lumber Co., 327 U.S. 385, 66 S.Ct. 553, 90 L.Ed. 739; § 10(e), 49 Stat. 454, as amended, 29 U.S.C. § 160(e), 29 U.S.C.A. § 160(e); see also National Labor Relations Board v. Ochoa Fertilizer Corp., 368 U.S. 318, 82 S.Ct. 344, 7 L.Ed.2d 312.
Petition granted.

## 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 Labor Relations Board v. Mackay Radio & Telegraph Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
NLRB v. Mackay Radio & Telegraph Co. 304 U.S. 333 (1938) is a 7-0 decision by the United States Supreme Court which held that workers who strike remain employees for the purposes of the National Labor Relations Act (NLRA). The Court granted the relief sought by the National Labor Relations Board, which sought to have the workers reinstated by the employer. However, the decision is much better known today for its obiter dicta in which the Court said that an employer may hire strikebreakers and is not bound to discharge any of them if or when the strike ends. Warning: template has been deprecated.
United States Supreme Court
304 U.S. 333
National Labor Relations Board v. Mackay Radio & Telegraph Company
Argued: April 5, 6, 1938. --- Decided: May 16, 1938
[Syllabus from pages 333-335 intentionally omitted]
Messrs. Homer S.C.ummings, Atty. Gen., and Charles Fahy, of Washington, D.C., for petitioner.
Mr. Louis W. Myers, of Los Angeles, Cal., for respondent.
Mr. Justice ROBERTS, 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