OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book V/Chapter 41

Chapter XLI.
The saying of Abbot Macarius of the behaviour of a monk as one who was to live for a long while, and as one who was daily at the point of death.
There is still one valuable charge of the blessed Macarius to be brought forward by us, so that a saying of so great a man may close this book of fasts and abstinence. He said then that a monk ought to bestow attention on his fasts, just as if he were going to remain in the flesh for a hundred years; and to curb the motions of the soul, and to forget injuries, and to loathe sadness, and despise sorrows and losses, as if he were daily at the point of death. For in the former case discretion is useful and proper as it causes a monk always to walk with well-balanced care, and does not suffer him by reason of a weakened body to fall from the heights over most dangerous precipices: in the other high-mindedness is most valuable as it will enable him not only to despise the seeming prosperity of this present world, but also not to be crushed by adversity and sorrow, and to despise them as small and paltry matters, since he has the gaze of his mind continually fixed there, whither daily at each moment he believes that he is soon to be summoned.

## Footnotes

* ↑ Socrates (H.E. Book IV. c. xxiii.) gives an account of two monks of the name of Macarius, one of whom was from Upper Egypt, and the other from Alexandria. Compare also Rufinus History of the Monks, cc. xxviii., xxix. It is not certain to which of them Cassian’s stories refer, here and in the Conferences V. xii. VII. xxvii., XXIV. xiii. The story told in Conference XV. iii, refers to the “Egyptian” Macarius (cf. Sozomen H. E. III. xiv., where the miracle is expressly assigned to him): that in XIV. iv. evidently belongs to the “Alexandrian” Macarius. The two are mentioned together in Conference XIX. ix., and by various other writers.
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book II/Chapter 27

Chapter XXVII.—Concerning the reason of our endowment with Free-will.
We hold, therefore, that free-will comes on the scene at the same moment as reason, and that change and alteration are congenital to all that is produced. For all that is produced is also subject to change. For those things must be subject to change whose production has its origin in change. And change consists in being brought into being out of nothing, and in transforming a substratum of matter into something different. Inanimate things, then, and things without reason undergo the aforementioned bodily changes, while the changes of things endowed with reason depend on choice. For reason consists of a speculative and a practical part. The speculative part is the contemplation of the nature of things, and the practical consists in deliberation and defines the true reason for what is to be done. The speculative side is called mind or wisdom, and the practical side is called reason or prudence. Every one, then, who deliberates does so in the belief that the choice of what is to be done lies in his hands, that he may choose what seems best as the result of his deliberation, and having chosen may act upon it. And if this is so, free-will must necessarily be very closely related to reason. For either man is an irrational being, or, if he is rational, he is master of his acts and endowed with free-will. Hence also creatures without reason do not enjoy free-will: for nature leads them rather than they nature, and so they do not oppose the natural appetite, but as soon as their appetite longs after anything they rush headlong after it. But man, being rational, leads nature rather than nature him, and so when he desires aught he has the power to curb his appetite or to indulge it as he pleases. Hence also creatures devoid of reason are the subjects neither of praise nor blame, while man is the subject of both praise and blame.
Note also that the angels, being rational, are endowed with free-will, and, inasmuch as they are created, are liable to change. This in fact is made plain by the devil who, although made good by the Creator, became of his own free-will the inventor of evil, and by the powers who revolted with him, that is the demons, and by the other troops of angels who abode in goodness.

## Footnotes

* ↑ This is supplied by Combefis from Nemesius.
* ↑ Nemes., ch. 41.
* ↑ This sentence is omitted in Basil and some mss.
* ↑ Nemesius speaks of this at greater length.
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book II/Chapter 28

Chapter XXVIII.—Concerning what is not in our hands.
Of things that are not in our hands some have their beginning or cause in those that are in our power, that is to say, the recompenses of our actions both in the present and in the age to come, but all the rest are dependent on the divine will. For the origin of all things is from God, but their destruction has been introduced by our wickedness for our punishment or benefit. For God did not create death, neither does He take delight in the destruction of living things. But death is the work rather of man, that is, its origin is in Adam’s transgression, in like manner as all other punishments. But all other things must be referred to God. For our birth is to be referred to His creative power; and our continuance to His conservative power; and our government and safety to His providential power; and the eternal enjoyment of good things by those who preserve the laws of nature in which we are formed is to be ascribed to His goodness. But since some deny the existence of Providence, let us further devote a few words to the discussion of Providence.

## Footnotes

* ↑ Wisd. i. 13.
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book II/Chapter 23

Chapter XXIII.—Concerning Energy.
All the faculties we have already discussed, both those of knowledge and those of life, both the natural and the artificial, are, it is to be noted, called energies. For energy is the natural force and activity of each essence: or again, natural energy is the activity innate in every essence: and so, clearly, things that have the same essence have also the same energy, and things that have different natures have also different energies. For no essence can be devoid of natural energy.
Natural energy again is the force in each essence by which its nature is made manifest. And again: natural energy is the primal, eternally-moving force of the intelligent soul: that is, the eternally-moving word of the soul, which ever springs naturally from it. And yet again: natural energy is the force and activity of each essence which only that which is not lacks.
But actions are also called energies: for instance, speaking, eating, drinking, and such like. The natural affections also are often called energies, for instance, hunger, thirst, and so forth. And yet again, the result of the force is also often called energy.
Things are spoken of in a twofold way as being potential and actual. For we say that the child at the breast is a potential scholar, for he is so equipped that, if taught, he will become a scholar. Further, we speak of a potential and an actual scholar, meaning that the latter is versed in letters, while the former has the power of interpreting letters, but does not put it into actual use: again, when we speak of an actual scholar, we mean that he puts his power into actual use, that is to say, that he really interprets writings.
It is, therefore, to be observed that in the second sense potentiality and actuality go together; for the scholar is in the one case potential, and in the other actual.
The primal and only true energy of nature is the voluntary or rational and independent life which constitutes our humanity. I know not how those who rob the Lord of this can say that He became man.
Energy is drastic activity of nature: and by drastic is meant that which is moved of itself.

## Footnotes

* ↑ Anast. Sin. in ῞Οδηγ., from Greg. Nyss., p. 44; Clem. Alex. ap. Max., p. 151.
* ↑ The Greek ἐνεργεία being a term with a large connotation is explained as meaning in different cases operation (operatio), action (actio), and act (actus). Nemesius defines actio as operatio rationalis, actus as perfectio potentiæ
* ↑ Cf. Anast. Sin. in ῾Οδηγός, p. 43; John of Dam., Dialect. c. 30; Greg. Nyss., in Maximus, II., p. 155.
* ↑ πράξεις. So πρᾶξις is defined as ἐνέργεια λογική in the following chapter.
* ↑ τὰ πάθη. Cf. Instit. Elem., c. 9; Greg. Nyss., Cont. Eunom., v. p. 170.
* ↑ Max., Dial. cum Pyrrh.
* ↑ Greg. Nyss. ap. Max., p. 155.
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book II/Chapter 26

Chapter XXVI.—Concerning Events.
Of events, some are in our hands, others are not. Those then are in our hands which we are free to do or not to do at our will, that is all actions that are done voluntarily (for those actions are not called voluntary the doing of which is not in our hands), and in a word, all that are followed by blame or praise and depend on motive and law. Strictly all mental and deliberative acts are in our hands. Now deliberation is concerned with equal possibilities: and an ‘equal possibility’ is an action that is itself within our power and its opposite, and our mind makes choice of the alternatives, and this is the origin of action. The actions, therefore, that are in our hands are these equal possibilities: e.g. to be moved or not to be moved, to hasten or not to hasten, to long for unnecessaries or not to do so, to tell lies or not to tell lies, to give or not to give, to rejoice or not to rejoice as fits the occasion, and all such actions as imply virtue or vice in their performance, for we are free to do or not to do these at our pleasure. Amongst equal possibilities also are included the arts, for we have it in our power to cultivate these or not as we please.
Note, however, that while the choice of what is to be done is ever in our power, the action itself often is prevented by some dispensation of the divine Providence.

## Footnotes

* ↑ περὶ τῶν γινομένων.
* ↑ Nemes., ch. 40.
* ↑ τὰ ψυχικὰ πάντα.
* ↑ Nemes., ch. 37.
# O'Reilly v. Morse
## Dissenting Opinion

    Grier
United States Supreme Court
56 U.S. 62
O'Reilly v. Morse
(Mr. Justice Curtis) having been of counsel, did not sit in this cause.

## 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
# O'Reilly v. Campbell

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
116 U.S. 418
O'Reilly v. Campbell
Argued: January 11, 1886. ---
J. G. Sutherland and J. R. McBride, for appellants, James J. O'Reilly and another.
S. Shellabarger and J. M. Wilson, for appellees, James W. Campbell and others.
FIELD, J.

## 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
# O'Toole v. New Jersey

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
296 U.S. 613
O'Toole v. New Jersey
Mr. Arthur O'Toole, of New York City, for petitioner.

## 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
# O'Reilly v. Edrington/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
96 U.S. 724
O'Reilly v. Edrington
None of the objections to this appeal are, in our opinion, well taken, except the one which relates to the approval of the bond. That, we think, must be sustained. The security required upon writs of error and appeals must be taken by the judge or justice. Rev. Stat., sect. 1000. He cannot delegate this power to the clerk. Here the approval of the bond was by the clerk alone. The judge has never acted; but, as the omission was undoubtedly caused by the order of the court permitting the clerk to take the bond, the case is a proper one for the application of the rule by which this court sometimes refuses to dismiss appeals and writs of error, except on failure to comply with such terms as may be imposed for the purpose of supplying defects in the proceedings. Martin v. Hunter's Lessee, 1 Wheat. 361; Dayton v. Lash, 94 U.S. 112.
If the appellant desires that the appeal shall operate as a supersedeas, the bond may be in the sum of $7,000; otherwise, in the sum of $250. The security may be approved by any judge or justice authorized to sign a citation upon an appeal in the cause; but this cause will stand dismissed, unless the appellant shall, on or before the first Monday in March next, file with the clerk of this court a bond, with good and sufficient § curity, conditioned according to law, for the purposes of the appeal; and it is
So ordered.

## 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
# O'Sullivan v. Felix

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
233 U.S. 318
O'Sullivan v. Felix
Argued: March 9, 1914. --- Decided: April 13, 1914
Messrs. W. S. Parkerson and E. A. O'sullivan for plaintiff in error.
Messrs. Charles S. Rice and R. B. Montgomery for defendants in error.
Mr. Justice McKenna 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
# Northern Lumber Company v. O'Brien

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
204 U.S. 190
Northern Lumber Company v. O'Brien
Argued: and submitted December 7, 1906. --- Decided: January 14, 1907
Messrs. Charles W. Bunn and James B. Kerr for appellant.
[Argument of Counsel from pages 190-192 intentionally omitted]
Mr. J. N. Searles for appellees.
[Text intentionally omitted]
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
# Northern Natural Gas Company v. State Corporation Commission of Kansas

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
372 U.S. 84
Northern Natural Gas Company v. State Corporation Commission of Kansas
Argued: Dec. 13, 1962. --- Decided: Feb 18, 1963
See 372 U.S. 960, 83 S.Ct. 1011.
[The balance of this page intenionally left blank]
Mark H. Adams, Sr., Wichita, Kan., for appellant.
Charles C. McCarter, Wichita, Kan., for appellee.
Mr. Justice BRENNAN 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
# Northern Ohio Traction Light Company v. Ohio ex rel Ponitius

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
245 U.S. 574
Northern Ohio Traction Light Company v. Ohio ex rel Ponitius
Argued: Oct. 18 and 19, 1917. --- Decided: Jan 28, 1918
Messrs. John C. Welty, of Canton, Ohio, Joseph S.C.lark, of Philadelphia, Pa., virgil P. Kline, of Cleveland, Ohio, John C. Weadock, of New York City, and W. T. Holliday, of Cleveland, Ohio, for plaintiffs in error.
Messrs. Frank N. Sweitzer, Hubert C. Pontius, and A. Talmage Snyder, all of Canton, Ohio, for defendant in error.
Mr. Justice McREYNOLDS 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
# Northern Pacific Company v. Austin

* related portals: Supreme Court of the United States, Northern Pacific Railway.
* sister projects: Wikidata item.
United States Supreme Court
135 U.S. 315
Northern Pacific Company v. Austin
James McNaught, W. P. Clough, A. H. Garland, and H. J. May, for plaintiff in error.
M. D. Grover, for defendant in error.
Mr. Chief Justice FULLER, after stating the facts as above, 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
# Northern National Bank of Toledo Ohio v. Trustees of Porter Township

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
110 U.S. 608
Northern National Bank of Toledo Ohio v. Trustees of Porter Township
J. D. Brannan and E. W. Kittredge, for plaintiff in error.
Wm. M. Ramsey, for defendant in error.
HARLAN, J.

## 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
# Of the Imitation of Christ/Book III/Chapter XXIX

CHAPTER XXIX.
HOW THAT WE OUGHT TO CALL UPON GOD, AND BLESS HIM WHEN TRIBULATION IS UPON US.
LESSED be Thy Name, O Lord, for ever; for that it is Thy will that this temptation and tribulation should come upon me.
I cannot escape it, but must needs flee unto Thee, that Thou mayest help me and turn it to my good.
Lord, I am now in affliction, and am ill at ease. I am much troubled with the present suffering.
And now, O beloved Father, what shall I say? I am in a strait; save Thou me from this hour.
Yet therefore came I unto this hour that Thou mightest be glorified, when I shall have been greatly humbled, and by Thee delivered.
Let it please Thee, Lord, to deliver me; for wretched that I am, what can I do, and whither shall I go without Thee?
Grant me patience, O Lord, even now in this my strait. Help me, my God, and then I will not fear how grievously I may be afflicted.
2. And now in the midst of my troubles what shall I say?
Lord, Thy will be done! I have well deserved to be afflicted.
Surely I ought to bear it; and O that I may bear it with patience, until the tempest be past, and all be well again, or even better!
​But Thine omnipotent hand is able to take even this temptation from me, that I utterly sink not under it; as oftentimes heretofore Thou hast done unto me, O my God, my Mercy?
And the more difficult it is to me, so much the more easy to Thee is this change of the right hand of the Most High.
# Of the Imitation of Christ/Book III/Chapter XX

CHAPTER XX.
OF THE ACKNOWLEDGING OF OUR OWN INFIRMITIES; AND OF THE MISERIES OF THIS LIFE.
WILL acknowledge my sin, and I will confess mine infirmities unto Thee, O Lord.
Oftentimes a small matter it is that makes me sad and dejected.
I resolve to act with courage, but when even small temptations come, I am at once in a great strait.
It is sometimes a very trifle, whence a great temptation arises.
And whilst I think myself safe, and when I least expect it, I sometimes find myself almost overcome by a slight breath.
2. Behold, therefore, Lord, my low estate, and my frailty which is in every way known unto Thee.
Have mercy on me, and deliver me out of the mire, that I may not stick fast therein, and may not remain utterly cast down for ever.
This is that which strikes me down oftentimes, and confounds me in Thy sight, that I am so subject to fall, and so weak in resisting my passions.
And although I do not altogether consent, yet their ​continued assaults are grievous unto me; and it is very exceedingly irksome to live thus daily in conflict.
Hereby doth my weakness become known unto me, in that hateful fancies do always much more easily enter than depart.
3. Most mighty God of Israel, Thou zealous lover of faithful souls! O that Thou wouldst consider the labour and sorrow of Thy servant, and assist him in all things whatsoever he undertaketh.
Strengthen me with heavenly courage, lest the old man, the miserable flesh, not as yet fully subject to the spirit, prevail and get the upper hand. Against this it will be needful for me to fight, as long as I breathe in this miserable life.
Alas, what a life is this, where tribulation and miseries are never wanting; where all is full of snares and enemies!
For when one tribulation or temptation goeth, another cometh; yea and while the first conflict is yet lasting, many others come unexpected.
4. And how can a life be loved that hath so many embitterments, and is subject to so many calamities and miseries?
How can it be called a life, that begetteth so many deaths and plagues?
And yet it is the object of men's love, and many delight therein.
The world is oftentimes blamed for being deceitful and vain, and yet men do not easily part with it, because the desires of the flesh bear so great a sway.
But some things draw us to love the world, others to contemn it. ​The lust of the flesh, the lust of the eyes, and the pride of life draw us to the love of the world; but the pains and miseries that justly follow them cause a hatred and loathing of the world.
5. But, alas, the fondness for vicious pleasures overcometh the mind of him who is given to the world; and he esteemeth it a delight to be ever under thorns, because he hath neither seen nor tasted the sweetness of God, and the inward pleasantness of virtue.
But they who perfectly contemn the world, and study to live to God under holy discipline, these are not ignorant of the divine sweetness promised to those who truly forsake the world. They also very clearly see how grievously the world erreth, and how it is in many ways deceived.
# Of the Imitation of Christ/Book III/Chapter XVII

CHAPTER XVII.
THAT ALL OUR ANXIETIES ARE TO REST ON GOD.
Y son, suffer me to do with thee what I please. I know what is expedient for thee.
Thou thinkest as man; thou judgest in many things as thy feelings persuade thee.
O Lord, what Thou sayest is true. Thy care for me is greater than all the care that I can take for myself.
For he standeth very unsafely, who casteth not all his care upon Thee.
O Lord, if only my will may remain right and firm towards Thee, do with me whatsoever it shall please Thee.
For it cannot be any thing but good, whatsoever Thou shalt do with me.
2. If it be Thy will that I should be in darkness, be Thou blessed; and if it be Thy will that I should be in light, be Thou blessed again. If Thou vouchsafe to comfort me, be Thou blessed; and if Thou wilt have me afflicted, still be Thou blessed.
My son, such as this ought to be thy state, if thou desire to walk with Me.
Thou oughtest to be as ready to suffer as to rejoice.
Thou oughtest as cheerfully to be destitute and poor, as to be full and rich.
​3. O Lord, for Thy sake, I will cheerfully suffer whatsoever shall come on me with Thy permission.
From Thy hand I am willing to receive indifferently good and evil, sweet and bitter, joy and sorrow; and for all that befalleth me I will be thankful.
Keep me safe from all sin, and I shall fear neither death nor hell.
So Thou do not cast me from Thee for ever, nor blot me out of the book of life, what tribulation befalleth me shall not hurt me.