OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VI/Chapter 19

Chapter XIX.
That the birth of Christ in time diminished nothing of the glory and power of His Deity.
For the fact that He came of the flesh and in the flesh, has reference to His birth, and involves no diminution in Him: and He was simply born, not changed for the worse. For though, still remaining in the form of God, He took upon Him the form of a servant, yet the weakness of His human constitution had no effect on His nature as God: but while the power of His Deity remained whole and unimpaired, all that took place in His human flesh was an advancement of His manhood and no diminution of His glory. For when God was born in human flesh, He was not born in human flesh in such a way as not to remain
Divine in Himself, but so that, while the Godhead remained as before, God might become man. And so Martha while she saw with her bodily eyes the man, confessed Him by spiritual sight to be God, saying, “Yea, Lord, I have believed that Thou art the Christ the Son of the living God, who art come into the world.” So Peter, owing to the Holy Spirit’s revelation, while externally he beheld the Son of man, yet proclaimed Him to be the Son of God, saying, “Thou art the Christ, the Son of the living God.” So Thomas when he touched the flesh, believed that he had touched God saying, “My Lord and my God.” For they all confessed but one Christ, so as not to make Him two. Do you therefore believe Him; and so believe that Jesus Christ the Lord of all, both only Begotten and first-born, is both Creator of all things and Preserver of men and that the same Person is first the framer of the whole world, and afterwards redeemer of mankind? Who still remaining with the Father and in the Father, Being of one substance with the Father, did (as the Apostle says), “Take the form of a servant, and humble Himself even unto death, the death of the Cross:” and (as the Creed says) “was born of the Virgin Mary, crucified under Pontius Pilate, and was buried. And the third day He rose again according to the Scriptures; and ascended into heaven; and shall come again to judge both the quick and the dead.” This is our faith; this is our salvation: to believe that our God and Lord Jesus Christ is one and the same before all things and after all things. For, as it is written, “Jesus Christ is yesterday and today and the same for ever.” For “yesterday” signifies all time past, wherein, before the beginning, He was begotten of the Father. “Today” covers the time of this world, in which He was again born of the Virgin, suffered, and rose again. But by the expression the same “for ever” is denoted the whole boundless eternity to come.

## Footnotes

* ↑ Demutatus.
* ↑ S. John xi. 27.
* ↑ S. Matt. xvi. 16.
* ↑ S. John xx. 28.
* ↑ Phil. ii. 7, 8.
* ↑ Heb. xiii. 8.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VI/Chapter 21

Chapter XXI.
The authority of Holy Scripture teaches that Christ existed from all eternity.
And yet to return to what we said before, though all these things are so, as we have stated: how do we read that Jesus Christ (whom you assert to be a mere man) was ever existing even before His birth of a Virgin, and how is He proclaimed by prophets and apostles as God even before the worlds? As Paul says: “One Lord Jesus, through whom are all things.” And elsewhere he says: “For in Christ were created all things in heaven and on earth, both visible and invisible.” The
Creed too, which is framed both by human and Divine authority, says: “I believe in God the Father, and in the Lord Jesus Christ, His Son.” And after other clauses: “Very God of Very God; by whom both the worlds were framed and all things were made.” And further: “Who for us came and was born of the Virgin Mary, and was crucified, and was buried.”

## Footnotes

* ↑ 1 Cor. viii. 6.
* ↑ Col. i. 16.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VI/Chapter 18

Chapter XVIII.
He directs his discourse upon his antagonist with whom he is disputing, and begs him to return to his senses. The sacrament of reconciliation is necessary for the lapsed for their salvation.
And so, you wretched, insane, obstinate creature, you see that you have utterly upset the whole faith of the Creed, and all that is valuable in our hope and the mysteries. And yet you still dare to remain in the Church: and imagine that you are a priest, though you have denied everything by which you came to be a priest. Return then to the right way, and recover your former mind, return to your senses if you ever had any. Come to your self, if there ever was in you a self to which you can come back. Acknowledge the sacraments of your salvation, by which you were initiated and regenerated. They are of no less use to you now than they were then; for they can now regenerate you by penance, as they then gave you birth through the Font. Hold fast the full scheme of the Creed. Hold the entire truth of the faith. Believe in God the Father: believe in God the Son: in one who begat and one who was begotten, the Lord of all, Jesus Christ; Being of one substance with the Father; Begotten in His divinity; born in the flesh: of twofold birth, yet of but one glory; who Himself creator of all things, was begotten of the Father, and was afterwards born of the Virgin.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns
## Contents

* Title Page
* Hymn I
* Hymn II
* Hymn III
* Hymn IV
* Hymn V
* Hymn VI
* Hymn VII
* Hymn XIII
* Hymn IX
* Hymn X
* Hymn XI
* Hymn XII
* Hymn XIII
* Hymn XIV
* Hymn XV
* Hymn XVI
* Hymn XVII
* Hymn XVIII
* Hymn XIX
* Hymn XX
* Hymn XXI
* Hymn XXII-XXXIV
* Hymn XXXV
* Hymn XXXVI
* Hymn XXXVII
* Hymn XXXVIII
* Hymn XXXIX
* Hymn XL
* Hymn XLI
* Hymn XLII
* Hymn LII
* Hymn LIII
* Hymn LIV
* Hymn LV
* Hymn LVI
* Hymn LVII
* Hymn LVIII
* Hymn LIX
* Hymn LX
* Hymn LXI
* Hymn LXII
* Hymn LXIII
* Hymn LXIV
* Hymn LXV
* Hymn LXVI
* Hymn LXVII
* Hymn LXVIII
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn IX

Hymn IX.
…My afflictions are as Job’s. Thy justice delivered him; let Thy grace have mercy on me!
2. In these two things is profit; that neither should the just, be weary in supplication, nor should the rebellious, multiply transgression.
3. With the sons Thou labourest, to chastise and help them; and that the fathers should not be grieved, by the sound of the scourge, they left me in peace.
4. Look, O my Lord, on my woods without, how they have been cut down! behold, O my Lord, my breasts within, that they are too weak, for me to bear my beloved ones!
5. With swords they have cut off, my wings that are without; again the fire kindles, in my bosom within, the incense of burnt offering.
6. The sun-worshippers have killed, my sons in the plain: and they that offer to Baal, have sacrificed my bulls in the city, my sheep with my babes.
7. In my fields is lamentation; in my halls wailing; in my vineyards terror; in my streets confusion. Who can suffice for me?
8. The Evil One who dealt treacherously, and disturbed me with his words, stirred up trouble within, so that my inward part, is wholly as my outward part.
9. With what face, O my Lord, shall I call on Thee to send, a camp of holy ones, to guard my bosom, which is full of uncleanness?
10. With Thy new leaven, Thou hast chastened creation. Make Thou the old leaven, which ensnares and humbles, to be like the new leaven!
11. By the manifest striving, of Thy power let us conquer; lest error should crown, those that strive for Thee, cleaving to them with blandishment!
12. If we look into our time, it is like our deceit;—for in the years of truthfulness, we practised divinations,—and secretly used enchantments.
13. If I look into the time, it provokes and into light,—brings secret things, that our deceit may be shamed,—which wore the raiment of Truth.
14. Verily it is truth, that overcomes all;—and the sea with its bitterness, cannot trouble it,—for it is pure in its nature.
15. In wisdom Thou hast made it, O my Lord, that it has laid bare our lust.—That the foolish should come to nought, and should not be encouraged,—Truth has withheld the crown.
16. On the tottering walls, whereon Thou hast given me victory,—the unthankful repay Thee, with sacrifice and libation, which provoke Thee openly.
17. If it were at that time, sacrifices had been offered;—there had been room even, for delusion to suppose,—that in these I was delivered.
18. Through the multitude of deliverances, Thou hast rebuked two things:—the delusion of graven images, and the teaching of magicians;—for in Thee, O my Lord, have I been delivered!

## Footnotes

* ↑ An attempt is here made to represent by means of dashes the metrical versification of the Syriac hymns. See above, pp. 147 sq.
* ↑ 1 Esdr.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn LIV

Hymn LIV.
1. Hear, O Freedom, the dispute of two servants: how they are convicted by each other, that they are powerless.—2. R., To Thee be glory by Whose humiliation Adam was exalted: and by Whose death he was raised, and regained Eden!—3. If then the Evil One overcome thee, great is the shame: Death his comrade has convicted him, as being weak.—4. And if again Death subdue thee, lo! what reproach:  for the Evil One his comrade derides him, as but a shadow.—5. Their dispute is for thee a mirror, wherein thou mayest see: that they both are but as chaff, before thy breath.—6. Yea and Prophets and Apostles, in their promises: assure thee that they like flowers, shall fade at the rising.—7. S., Thou, Death, art he whom they hate, the quick and dead: for every combination thou dissolvest, and destroyest.—8. D., It is not open death that kills, O Satan: thy death which is secret kills the sons of men.—9. S., My name is not hateful as thine, for the angel: showed himself in Satan’s likeness to Balaam on the way.—10. D., How fit is this thy name, O Satan: who hast erred and made unwary Adam err, from the way!—11. S., Wander not like one ignorant, and lose thy cause: dispute, O Death, if thou are competent, for replying.—12.D., I know that thou art wily, O Satan:  so that thou out of sand canst twist a snare.—13. S., Thy disputing, Death, is ended: for he who is worsted: when his words fail and are ended, begins to rail.—14. D., Among all I am conqueror, and by thee am I worsted? Let Adam persuade thee whom I have overcome, O Satan!—15. S., I am he who bound Adam, and cast him before thee: the mighty man whom my wiles had bound, thou didst come and subdue.—16. D., I am he who have been crowned anew, with a diadem in the world: for Adam, chief of the mighty, I hold captive in Sheol.—17. S., I killed him by secret death, even Adam when he sinned: thou, Death, hast slain one that was dead, killed by me.—18. D., In thy desire to conquer, Evil One, thou hast made thyself hated: for thou art Death as well as Satan, and this seems a little thing to thee.—19. S., Thou hast then been silenced, Death, as a weakling: for neither in words nor in deeds, hast thou strength to stand.—20. D., It is for thy evil thou conquerest, O Evil One, if thou discernest: thy crown is wholly of shame, if thou perceivest.—21. I shall be defeated and thou shalt be cursed, O Satan: it is well for me to be ignorant, and not mischievous.—22. Blessed be the Just One who divided them, though they were quite of one mind: Blessed be the Good One who made us of one mind, when we were divided.—23. I will overcome the Evil One through Thy forgiveness, O All-Merciful: and I shall overcome death through Thy Resurrection, O All-Life-giver!
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn LIX

Hymn LIX.
1. Lo! Death for us on Satan, inflicts vengeance: come let us hear his shame and rejoice, for he rejoiced in our shame.—2. R., To Thee be glory from Thy flock, from Thee: are subdued both Death and Satan, under Thy Feet!—3. D., Evil ones shall be hung upright, but thou, head downward: for, reversely, thou crucifiedst, Simon on the tree.—4. S., Touching all else I am silent, Death, for my time wanes: Simon himself conjured me, “Crucify me thus.”—5. Were it the just that cursed me, I had not grieved: the curse of Death unto me, is worse than hell.—6. D., The shame of our Lord I have not spoken of, it is too great for my mouth: that I should weigh and compare His Passion, with Thy torment.—7. Twelve judgment thrones shall He set, for His Twelve: for by the twelve tribes thou, even thou, shall be condemned.—8. A halter unbought shalt thou hang thee, O thou Satan: as that Thy disciple hung him, a halter for a price.—9. Haply yon hell in mercy, shall be emptied: and thou shalt dwell there alone, with Thy ministers.—10. Manifold are Thy curses, and how shall I count them? Lo! the sum of all thy curses, is on thy members.—11. The evil in the fire shall stab thee, who madest them evil: they shall upbraid thee “wherefore, broughtest thou us hither?”—12. Sinners shall rail against thee, and haply their threats: shall be worse to thee than the torment, of yonder hell.—13. These shall be unto thee there, all of them Satans: as thou hast been to them here, the one Satan.—14. The Watchers shall seize and hurl thee down, calling to mind: how through thee men hurled their Lord, from the height to the depth.—15. All men will run to stone thee, not forgetting that through thee the maddened people ran, to stone their Maker.—16. On thee, Evil One, from all mouths shall be, the spitting of wrath: for through thee they spat on Him Whose spittle, gave sight to the blind.—17. On thee, Evil One, from all tongues, shall be all curses: for through thee men blasphemed Him, Who opened dumb mouths.—18. Blessed is He Who avenged our wrong, though in silence: and stirred up Death against the Evil One, to fall upon him!—19. Sound we Hosannas, my brethren, as did Gideon: who when he sounded, the oppressors, fell on one another!

## Footnotes

* ↑ Judg. vii. 18–22.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Synod of Antioch in Encaeniis/Canons/Canon XIX

Canon XIX.
A bishop shall not be ordained without a synod and the presence of the metropolitan of the province. And when he is present, it is by all means better that all his brethren in the ministry of the Province should assemble together with him; and these the metropolitan ought to invite by letter. And it were better that all should meet; but if this be difficult, it is indispensable that a majority should either be present or take part by letter in the election, and that thus the appointment should be made in the presence, or with the consent, of the majority; but if it should be done contrary to these decrees, the ordination shall be of no force. And if the appointment shall be made according to the prescribed canon, and any should object through natural love of contradiction, the decision of the majority shall prevail.
Notes.
Ancient Epitome of Canon XIX.
If there be no synod and metropolitan, let there be no bishop. If on account of some difficulty all do not meet together, at least let the greater number, or let them give their assent by letter. But if after the affair is all settled a few are contentious, let the vote of the majority stand firm.
Zonaras.
In the first place it must be noted that by “ordination” in this place is meant election, and the laying on of the bishop’s hand.
Balsamon.
The method of choosing a bishop is laid down in the canons of Nice, number iv., but the present canon adds the provision that an election which takes place in violation of the provisions of this decree is null and invalid: and that when those who are electing are divided in opinion as to whom to choose, the votes of the majority shall prevail. But when you hear this canon saying that there should be no election without the presence of the Metropolitan, you must not say that he ought to be present at an election (for this was prohibited, as is found written in other canons) but rather say that his presence here is a permission or persuasion, without which no election could take place.
Compare Apostolic Canon number j.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. LXV., can. iij.  Gratian has chosen Isidore’s version, and the Roman Correctors point out that Dionysius’ is preferable.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Synod of Antioch in Encaeniis/Canons/Canon XVII

Canon XVII.
If any one having received the ordination of a bishop, and having been appointed to preside over a people, shall not accept his ministry, and will not be persuaded to proceed to the Church entrusted to him, he shall be excommunicated until he, being constrained, accept it, or until a full synod of the bishops of the province shall have determined concerning him.
Notes.
Ancient Epitome of Canon XVII.
Whoso has received orders and abandoned them let him be excommunicated, until he shall have repented and been received.
Zonaras.
If any one called to the rule of the people refuse to undertake that office and ministry, let him be removed from communion, that is separated, until he accept the position. But should he persist in his refusal, he can by no means be absolved from his separation, unless perchance the full synod shall take some action in his case. For it is possible that he may assign reasonable causes why he should be excused from accepting the prelature offered him, reasons which would meet with the approbation of the synod.
Balsamon explains the canon in the same sense and adds that by “ordination” here is intended ordination proper, not merely election, as some have held.
Compare with this Apostolic Canon XXXVI.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. XCII., C. vij.  The Roman Correctors note that Dionysius’s version is nearer the Greek.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Synod of Antioch in Encaeniis/Canons/Canon XVIII

Canon XVIII.
If any bishop ordained to a parish shall not proceed to the parish to which he has been ordained, not through any fault of his own, but either because of the rejection of the people, or for any other reason not arising from himself, let him enjoy his rank and ministry; only he shall not disturb the affairs of the Church which he joins; and he shall abide by whatever the full synod of the province shall determine, after judging the case.
Notes.
Ancient Epitome of Canon XVIII.
Let a bishop ordained but not received by his city have his part of the honour, and offer the liturgy only, waiting for the synod of the province to give judgment.
Balsamon.
In canon xvij. the fathers punished him who when ordained could not be persuaded to go to the church to which he was assigned. In the present canon they grant pardon to him who is willing to take the charge of the diocese, for which he was consecrated, but is prevented from doing so by the impudence of the people or else by the incursions of the infidel; and therefore they allow him to enjoy, in whatever province he may happen to be, the honour due his rank, viz., his throne, his title, and the exercise of the episcopal office, with the knowledge and consent of the bishop of the diocese. He must not, however, meddle with the affairs of the church of which he is a guest, that is to say he must not teach, nor ordain, nor perform any episcopal act without the consent of the bishop of the diocese; but he must observe quiet, until he learns what he ought to do by the determination of the full Synod.
Aristenus explains that by keeping quiet is intended that he should not “use any military help or other power.”
This canon is found twice in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. xcii., c. iv. and v.; in the versions of Martin Bracarensis and of Dionysius.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Synod of Antioch in Encaeniis/Canons/Canon XXI

Canon XXI.
A bishop may not be translated from one parish to another, either intruding himself of his own suggestion, or under compulsion by the people, or by constraint of the bishops; but he shall remain in the Church to which he was allotted by God from the beginning, and shall not be translated from it, according to the decree formerly passed on the subject.
Notes.
Ancient Epitome of Canon XXI.
A bishop even if compelled by the people, and compelled by the bishops, must not be translated to another diocese.
See the treatment of the translation of bishops in the Excursus to canon xv. of Nice.
Compare this canon with Apostolical Canon number xiv.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars II., Causa VII., Quæst. I., can. xxv., from Isidore’s version.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Synod of Antioch in Encaeniis/Canons/Canon XXII

Canon XXII.
Let not a bishop go to a strange city, which is not subject to himself, nor into a district which does not belong to him, either to ordain any one, or to appoint presbyters or deacons to places within the jurisdiction of another bishop, unless with the consent of the proper bishop of the place. And if any one shall presume to do any such thing, the ordination shall be void, and he himself shall be punished by the synod.
Notes.
Ancient Epitome of Canon XXII.
A bishop shall not go from city to city ordaining people, except by the will of the bishop of the city: otherwise the ordination shall be without force, and he himself exposed to censure.
If we do not draw a rash conclusion, we should say that the interference of bishops in dioceses not their own, must have been very frequent in early days. This one synod enacted two canons (number XIII. and this present canon) on the subject. The same prohibition is found in canons XIV. and XXXV. of the Apostolic canons, in canon XV. of Nice, canon ij. of I. Constantinople and in many others. On account of the similarity of this canon to canon xiii. some have supposed it to be spurious, the enactment of some other synod, and this was the opinion of Godefrides Hermantius (Vita S. Athanasii, Lib. IV., cap. xij.) as well as of Alexander Natalis (Hist. Sœc., IV., Dissert. xxv.). Van Espen, however, is of opinion that the two canons do not cover exactly the same ground, for he says Canon XIII. requires letters both from the Metropolitan and from the other bishops of the province, while this canon XXII. requires only the consent of the diocesan. He concludes that Canon XIII. refers to a diocese sede vacante, when the Metropolitan with the other bishops took care of the widowed church, but that Canon XXII. refers to a diocese with its own bishop, whose will is all that is needed for the performance of episcopal acts by another bishop.  And this distinction Schelestratius makes still more evident by his discussion of the matter in his scholion on Canon XIII.
Compare with this canon of the Apostolic Canons number XXXV. also number XIV.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars II., Causa IX., Quæst. II., can. vij., but in a form differing far from the Greek original, as the Roman Correctors point out; and even Gratian’s present text is not as he wrote it, but amended.