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Acts 6:5Open English BibleThis proposal was unanimously agreed to; and the disciples chose Stephen — a man full of faith and of the Holy Spirit — and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas of Antioch, a former convert to Judaism;Acts 6:5Tyndale BibleAnd the sayinge pleased the whoale multitude. And they chose Steven a man full of fayth and of the holy goost and Philip and Prochorus and Nichanor and Timon and Permenas and Nicholas a converte of Antioche.The Proof of the Gospel · INTRODUCTION 4:11Eusebius of CaesareaThe earliest MS. of the Demonstratio is the Codex known as the Medicean or "Parisinus 469," of the twelfth century, |xxxiii registered in the Catalogue of the Library of Paris, vol. ii. p. 65. It is deficient at the beginning and end, beginning with the words η παιδισκη σοι, p. 17, and ending at της σωτηρος ημων παρακελευσεως, p. 688. These deficiencies were supplied by J. A. Fabricius in his Delectus argumentorum et syllabus scriptorum, qui veritatem religionis Christianae adversos atheos . . . asseruerunt , who used a copy that had been made by Stephen Bergler, at Hamburg, in 1725, from a MS. in the possession of Nicholas Mavrocordato, Prince of Wallachia, who collected many Greek MSS. from Mount Athos and other monasteries. The MS. was unfortunately lost at the death of the Prince. Bergler gave no information about its age or condition. It was almost certain that it was either derived from Parisinus 469 before its mutilation, or from a MS. of the same family.Against the Donatists · Book 2 21:3Optatus of MilevisBut until now no one seems ever to have imagined that oil was used in any part of the Catholic world either in the ordination of priests or the consecration of Bishops until the sixth century. Thus Duchesne writes ( Origines du culte, x, ad fin .): ' L'onction propre au rit Gallican aura �t� sugg�r�e par l'Ancien Testament. Elle ne para�t pas tr�s ancienne. Quelques indices porteraient � en chercher l'origine dans les Eglises de Bretagne [in fact Gildas alludes to it] qui la pratiquaient d�s le sixi�me si�cle.' Similarly the learned Dr. Hatch writes as follows (Article on Ordination in Smith and Cheetham's Dictionary of Christian Antiquities ):----'This rite [anointing of the hands of priests] is mentioned by two French liturgical writers of the ninth century, Amalarius of Metz (837) and Theodulphus of Orleans (821); the earliest canonist who speaks of it is Burchard of Worms (1025), but the recognised body of canon law distinctly disallows it, quoting a response of Pope Nicholas I to the Archbishop of Bourges in 864, who says that it is not a custom of the Roman Church, and that he has never heard of its being practised in the Christian Church. This must be held conclusive, at any rate as to its not being a general practice in the ninth century; but afterwards it no doubt became general, for Innocent III insists upon it, and objects to the Greeks for their omission of it. It is important to note that even the Pseudo-Isidorian authorities for the rite refer only to Bishops; at the same time they clearly show that the origin of the rite was the growing tendency to institute an analogy of ceremonies between the Old and New Testament.' Dr. Hatch proceeds to remark:----' In addition to the anointing of the hands a group of English and Norman pontificals direct the anointing of the head; so Pontif. Ecgb., S. Dunstan, Caturic, Rotom., Becc, but not elsewhere.' In contradiction to this we see clearly from St. Optatus that the heads of Bishops and probably of priests (the word Sacerdotum here----as we may judge from the context----probably includes Presbyteri as well as Episcopi) were universally anointed in Africa in the fourth century (cf. ii, 25: 'Ne tetigeritis, inquit, unctos meos ').Against the Donatists · Book 3 23:5Optatus of Milevis282. Common names, as if we should say 'Mary, or Nicholas' (cf. vi, 8). So St. Augustine (De Bapt. ii, 7) tells us that the Donatists used to say to Catholics 'Bonus homo esses, si non esses Traditor, consule animae tuae, esto Christianus.'The Canons 1:10Council of EphesusNicholas Hydruntinus.The Canons 1:11Council of EphesusScholion concerning Celestine and Celestius. Whose finds at the end of the fourth canon of the Holy Synod of Ephesus [and thesame is true of this first canon. Ed.] "Clerics who shall have consented to Celestine or Nestorius, should be deposed," let him not read "Celestine" with an "n," but "Celestius" without the "n." For Celestine was the holy and orthodox Pope of Rome, Celestius was the heretic.It is perfectly certain that this was no ac cident on the part of Aristenus, for in his commentary on Canon V., he expressly says that "Celestine was Bishop of Rome" and goes on to affirm that, "The Holy Synod decreed that they who embraced the opinions of Nestorius and Celestine," etc. What perhaps is equally astonishing is that Nicholas Hydruntinus, while correcting the name, still is of opinion that Celestius was a pope of Rome and begins his scholion with the title. peri Kelesti/nou kai\ kelesti/ou Papw=n Rw/mhj . Beveridge well points out that this confusion is all the more remarkable as in the Kalendar of the Saints observed at that very time by the Greeks, on the eighth day of April was kept the memory of "Celestine, Pope of Rome, as a Saint and Champion against the Nestorian heretics." (Bev., Annot, in C. v.).Conferences of John Cassian - Part III · 18. Conference of Abbot Piamun 16:3John CassianA Twofold reason however led me to relate this fact, first that we may weigh this steadfastness and constancy of the man, and as we are attacked by less serious wiles of the enemy, may the better secure a greater feeling of calmness and patience, secondly that we may with resolute decision hold that we cannot be safe from the storms of temptation and assaults of the devil if we make all the protection for our patience and all our confidence consist not in the strength of our inner man but in the doors of our cell or the recesses of the desert, and companionship of the saints, or the safeguard of anything else outside us. For unless our mind is strengthened by the power of His protection Who says in the gospel "the kingdom of God is within you," in vain do we fancy that we can defeat the plots of our airy foe by the aid of men who are living with us, or that we can avoid them by distance of place, or exclude them by the protection of walls. For though none of these things was wanting to Saint Paphnutius yet the tempter did not fail to find a way of access against him to attack him; nor did the encircling walls, or the solitude of the desert or the merits of all those saints in the congregation repulse that most foul spirit. But because the holy servant of God had fixed the hope of his heart not on those external things but on Him Who is the judge of all secrets, he could not be moved even by the machinations of such an assault as that. On the other hand did not the man whom envy had hurried into so grievous a sin enjoy the benefit of solitude and the protection of a retired dwelling, and intercourse with the blessed Abbot and Presbyter Isidore and other saints? And yet because the storm raised by the devil found him upon the sand, it not only drove in his house but actually overturned it. We need not then seek for our peace in externals, nor fancy that another person's patience can be of any use to the faults of our impatience. For just as "the kingdom of God is within you," so "a man's foes are they of his own household." For no one is more my enemy than my own heart which is truly the one of my household closest to me. And therefore if we are careful, we cannot possibly be injured by intestine enemies. For where those of our own household are not opposed to us, there also the kingdom of God is secured in peace of heart. For if you diligently investigate the matter, I cannot be injured by any man however spiteful, if I do not fight against myself with warlike heart. But if I am injured, the fault is not owing to the other's attack, but to my own impatience. For as strong and solid food is good for a man in good health, so it is bad for a sick one. But it cannot hurt the man who takes it, unless the weakness of its recipient gives it its power to hurt. If then any similar temptation ever arises among brethren, we need never be shaken out of the even tenor of our ways and give an opening to the blasphemous snarls of men living in the world, nor wonder that some bad and detestable men have secretly found their way into the number of the saints, because so long as we are trodden down and trampled in the threshing floor of this world, the chaff which is destined for eternal fire is quite sure to be mingled with the choicest of the wheat. Finally if we bear in mind that Satan was chosen among the angels, and Judas among the apostles, and Nicholas the author of a detestable heresy among the deacons, it will be no wonder that the basest of men are found among the ranks of the saints. For although some maintain that this Nicholas was not the same man who was chosen for the work of the ministry by the Apostles, nevertheless they cannot deny that he was of the number of the disciples, all of whom were clearly of such a character and so perfect as those few whom we can now with difficulty discover in the coenobia. Let us then bring forward not the fall of the above-mentioned brother, who fell in the desert with so grievous a collapse, nor that horrible stain which he afterwards wiped out by the copious tears of his penitence, but the example of the blessed Paphnutius; and let us not be destroyed by the ruin of the former, whose ingrained sin of envy was increased and made worse by his affected piety, but let us imitate with all our might the humility of the latter, which in his case was no sudden production of the quiet of the desert, but had been gained among men, and was consummated and perfected by solitude. However you should know that the evil of envy is harder to be cured than other faults, for I should almost say that a man whom it has once tainted with the mischief of its poison is without a remedy. For it is the plague of which it is figuratively said by the prophet: "Behold I will send among you serpents, basilisks, against which there is no charm: and they shall bite you." Rightly then are the stings of envy compared by the prophet to the deadly poison of basilisks, as by it the first author of all poisons and their chief perished and died. For he slew himself before him of whom he was envious, and destroyed himself before that he poured forth the poison of death against man: for "by the envy of the devil death entered into the world: they therefore who are on his side follow him." For just as he who was the first to be corrupted by the plague of that evil, admitted no remedy of penitence, nor any healing plaster, so those also who have given themselves up to be smitten by the same pricks, exclude all the aid of the sacred charmer, because as they are tormented not by the faults but by the prosperity of those of whom they are jealous, they are ashamed to display the real truth and look out for some external unnecessary and trifling causes of offence: and of these, because they are altogether false, vain is the hope of cure, while the deadly poison which they will not produce is lurking in their veins. Of which the wisest of men has fitly said: "If a serpent bite without hissing, there is no supply for the charmer." For those are silent bites, to which alone the medicine of the wise is no succour. For that evil is so far incurable that it is made worse by attentions, it is increased by services, is irritated by presents, because as the same Solomon says: "envy endures nothing." For just in proportion as another has made progress in humble submission or in the virtue of patience or in the merit of munificence, so is a man excited by worse pricks of envy, because he desires nothing less than the ruin or death of the man whom he envies. Lastly no submission on the part of their harmless brother could soften the envy of the eleven patriarchs, so that Scripture relates of them: "But his brothers envied him because his father loved him, and they could not speak peaceably unto him" until their jealousy, which would not listen to any entreaties on the part of their obedient and submissive brother, desired his death, and would scarcely be satisfied with the sin of selling a brother. It is plain then thatenvy is worse than all faults, and harder to get rid of, as it is inflamed by those remedies by which the others are destroyed. For, for example, a man who is grieved by a loss that has been caused to him, is healed by a liberal compensation: one who is sore owing to a wrong done to him, is appeased by humble satisfaction being made. What can you do with one who is the more offended by the very fact that he sees you humbler and kinder, who is not aroused to anger by any greed which can be appeased by a bribe; or by any injurious attack or love of vengeance, which is overcome by obsequious services; but is only irritated by another's success and happiness? But who is there who in order to satisfy one who envies him, would wish to fall from his good fortune, or to lose his prosperity or to be involved in some calamity? Wherefore we must constantly implore the divine aid, to which nothing is impossible, in order that the serpent may not by a single bite of this evil destroy whatever is flourishing in us, and animated as it were by the life and quickening power of the Holy Ghost. For the other poisons of serpents, i.e., carnal sins and faults, in which human frailty is easily entangled and from which it is as easily purified, show some traces of their wounds in the flesh, whereby although the earthly body is most dangerously inflamed, yet if any charmer well skilled in divine incantations applies a cure and antidote or the remedy of words of salvation, the poisonous evil does not reach to the everlasting death of the soul. But the poison of envy as if emitted by the basilisk, destroys the very life of religion and faith, even before the wound is perceived in the body. For he does not raise himself up against men, but, in his blasphemy, against God, who carps at nothing in his brother except his felicity, and so blames no fault of man, but simply the judgment of God. This then is that "root of bitterness springing up" which raises itself to heaven and tends to reproaching the very Author Who bestows good things on man. Nor shall anyone be disturbed because God threatens to send "serpents, basilisks," to bite those by whose crimes He is offended. For although it is certain that God cannot be the author of envy, yet it is fair and worthy of the divine judgment that, while good gifts are bestowed on the humble and refused to the proud and reprobate, those who, as the Apostle says, deserve to be given over "to a reprobate mind," should be smitten and consumed by envy sent as it were by Him, according to this passage: "They have provoked me to jealousy by them that are no gods: and I will provoke them to jealousy by them that are no nation."On the Government of God · Preface to the online edition 1:18Salvian the PresbyterIt is unclear where the codex was written. L. Traube suggested the scriptorium of St.Eucher of Treves, but did not convince others. It was discovered somewhere by Nicholas of Cues (Cusanus) in the 15th century, and all the renaissance copies were made directly or indirectly from it. On Cusanus' death, his library went to a charitable foundation in his home town, Bernkastel-Kues, where it still is. However B is found some time later in the hands of the Bollandists at Anvers, from whom it passed into the library of the Dukes of Bourgogne. The French revolutionaries conquered Belgium, and B then briefly entered the Bibliothèque Nationale in Paris; but it returned to Belgium in 1815, and entered the Royal library in Brussells where it still is.The Christian Topography · Preface to the online edition 2:4Cosmas IndicopleustesParis Gr. 2426 (P). 16th century. On ff. 112 ff, contains a copy of most of book 11, copied by Nicholas de la Torre, possibly from the archetype of Z although it contains more of this book than Z did. The text is handled freely, and seems to relate to the Smyrna manuscript.Commentary on Acts · Translation-Litteral 7:71Oecumenius3. The explanation given concerning the reading from the Septuagint vs Stephen about “beyond Babylon” is also found in Cramer’s Catena, and the source given is attributed to Nicholas the Presbyter.Commentary on the Catholic Epistles · Translation-Litteral 18:117OecumeniusThrough this, the argument of the epistle is hinted at, which, for the providence of their salvation , is now presented to prevent them from being ensnared by the most wicked heretics due to simplicity: it renders their speeches as if marking and making them obvious to the ignorant through the exposure of their lustful lives. Peter also spoke about these matters, but here it is stated more openly and extensively. Jude describes them as abandoned: because both Peter and Paul spoke of those who will be such seducers in the last times. And before these, Christ himself said: “Many will come in my name and will deceive many: therefore do not follow them.” (Matt. 24:5) For claiming to be Christians, they deceive many in this name. He mentions Nicholas, Valentinus, and Simon, and those who followed them, the most wicked and impure. For being gluttons and lustful, they pretended to teach, so that under this pretext they might gain a hidden entrance into homes and lead captive women burdened with sins. (2 Tim. 3:6)Commentary on Revelation 2:22Bede[Revelation 2:15] -- Holding the doctrine of the Nicolaitans. The Nicolaitans are named after Nicholas the deacon, who, as Clement reports, was reprimanded for the zeal of a very beautiful wife and responded that anyone who wished could take her as his wife. Because of this, unbelievers taught that the apostles allowed all communal and promiscuous unions of women. It is said that the Nicolaitans also preached some fabulous and nearly pagan things about the beginning of the world, and did not separate their food from what was offered to idols.Commentary on Jude · Jude 1:5Theophylact of OhridJude 1:3. Beloved! Having all eagerness to write to you about our common salvation, I found it necessary to write to you an exhortation – Here the apostle indicates the motivation for writing the epistle. Namely: he writes the present epistle out of concern for the salvation of the faithful, so that they in their simplicity would not be carried away by the most vile heretics; he writes in order to expose them through a description of the depraved life of the heretics and make them known to those who are unaware. The apostle Peter had already spoken about them, but the apostle Jude writes more extensively. He says that they were "designated beforehand" (v. 4), because the apostles Peter and Paul had already written that in the last times deceivers of this kind would come (2 Pet. 1:1–2, 3:3; 2 Tim. 3:1–8). Even before them, Christ Himself said: "many will come in My name and will deceive many; do not go after them" (Luke 21:8), because by calling themselves Christians, they will deceive many by this name. The apostle speaks of the followers of the most vile Nicholas, Valentinus, and Simon. For being gluttons and intemperate, they gave their teaching a fair-seeming cover in order to gain access to homes and captivate women mired in sins. Having invented certain nocturnal rites, they gave themselves over to debauchery. From this it also follows that they deny our Lord Jesus Christ. For how can those who by their impure life drive away from themselves the Teacher of all chastity not deny Him? For what fellowship has light with darkness? (2 Cor. 6:14).Collationes de Septem Donis · Collation 3 2:11BonaventureBlessed Gregory was noble and wealthy: he founded and endowed seven monasteries, and in the seventh in the city of Rome he became a monk, afterwards a cardinal, and finally Pope. Blessed Gregory was accustomed, when he was Pope, to have twelve poor persons who ate before him. One day there was among those twelve one who sometimes appeared as a young man, sometimes with venerable white hair. After the meal Blessed Gregory arose and led him into his chamber and asked who he was. He answered: I am that shipwrecked man to whom you showed mercy near the seaport. I said that my ship had been imperiled, and I asked alms from you, by which I might sustain myself. You had fifty gold coins given to me, and afterwards all the silver dishes that were in your house: and then I knew that the eternal God had disposed you for this honor, and that by dispensation you came to this dignity, so that you might give much for God. And Blessed Gregory said: who are you? He answered: I am His Angel. And Blessed Gregory was terrified, because he saw an Angel: and thus he was consoled, because works of piety are so pleasing to God. Martin and Nicholas, because they were men of mercy, therefore from their tombs oil flows.Collations on the Hexaemeron · Collation 9 2:8Bonaventure21. The second firmness (agreement) is found in the decrees of the councils, for those matters that had been in doubt were confirmed there. Arius taught that the Father was greater than the Son in the order of essence; and through this, an attempt was made to prove that the Son was not equal to the Father. And in the First Council in which some very holy men participated—St. Nicholas was one of them —in which, I say, there were three hundred and eighteen bishops, the catholic faith was confirmed, that is, the universal faith; and this was done under the authority of Peter and of the other Fathers. Now four of these councils were the most important — there were seven in all—because they gave witness to this faith. 21. Secunda firmitas est in decretis Conciliorum, quia illa quae in dubium veniebant, ibi confirmata sunt. Arius dicebat, quod Pater esset Filio maior secundum essentiam; et per hoc nitebatur ostendere, non esse Filium aequalem Patri. Et in primo Concilio, ubi fuerunt viri sanctissimi -- beatus Nicolaus fuit ibi -- ubi, dico, fuerunt trecenti decem et octo episcopi, ibi fides confirmata est catholica, scilicet universalis; et hoc factum est auctoritate Petri et aliorum Patrum. Unde quatuor Concilia principalia fuerunt -- quia septem fuerunt -- quae dant testimonia huic fidei.De Perfectione Evangelica · Question 4 6:13Bonaventure10. Likewise, Nicholas, in the twenty-second distinction: "The Roman Church instituted all the dignities of every order, but He alone founded it and erected it upon the rock of the faith then being born, He who entrusted to the blessed keyholder of eternal life the rights of both the earthly and the heavenly kingdom. Therefore not any earthly decree, but that Word by which heaven and earth were fashioned, by which indeed all the elements were created, founded the Roman Church: it surely enjoys His privilege, it is supported by His authority: and whoever attempts to take this away, he without doubt falls into heresy. And below: Whence also St. Ambrose himself professes that he follows in all things the holy Roman Church as his teacher."De Perfectione Evangelica · Question 4 6:18BonaventureIn Cause nine, question three, Pope Nicholas says: "It is indeed clear that the judgment of the Apostolic See, than whose authority there is nothing greater, is to be reversed by no one, nor is it permitted for anyone to judge concerning its judgment." - Likewise, Pope Innocent, in the same place: "No one shall judge the first Apostolic See, which desires to administer justice; for neither by the Emperor, nor by the whole clergy, nor by the people shall the judge be judged." - Likewise, Pope Anterus, in the same place: "The deeds of subjects are judged by us, but our deeds are judged by the Lord." - Likewise, Pope Gelasius to all bishops, in the same place: "The whole Church throughout the world knows that the most holy Roman Church has the right of judging concerning all, nor is it permitted for anyone to judge concerning its judgment. For indeed appeal must be made to it from any part of the world, but from it no one is permitted to appeal." - Likewise, the same to the bishops established throughout Dardania, in the same place: "The whole Church throughout the world knows that the See of blessed Peter has the right of rescinding the judgments of any pontiffs whatsoever by which it has been bound, inasmuch as it has the right of judging concerning the whole Church."De Perfectione Evangelica · Question 4 6:21BonaventureLikewise, in the same Distinction, Stephen V: "Indeed, since the holy Roman Church, over which Christ willed that we should preside, has been set before all as a mirror and example, whatever she has established, whatever she has ordained, must be observed perpetually and inviolably." - Likewise, Pope Gregory, in the same: "It is lawful for no one either to wish or to be able to transgress the precepts of the Apostolic See." And afterward: "Let whoever has wished to oppose the decrees of the Apostolic See therefore be prostrate with the grief of his own ruin: since he is not doubted by anyone to have already been condemned by the holy Synod and the apostolic Church for his disobedience and presumption." - Likewise, in Distinction 20, Pope Nicholas: "If you do not have the decrees of the Roman Pontiffs, you are to be charged with neglect and carelessness; if you have them and do not observe them, you are to be rebuked for temerity." - Likewise, Cause 25, Question 1, Pope Hilary: "Let it be lawful for no one to violate the divine constitutions or the decrees of the Apostolic See without peril to his own standing." - Likewise, in the same, Pope Adrian: "By a general decree we establish that whoever among kings or bishops or powerful men shall hereafter believe or permit the censure of the decrees of the Roman Pontiffs to be violated in any matter, let him be subject to an execrable anathema and let him stand always guilty before God as a transgressor of the Catholic faith." - From all these it is manifestly shown that it belongs to the Supreme Pontiff to establish decrees to be observed by all, and from this, obedience is to be rendered to him by all.Commentary on 1 Corinthians 12:51Thomas Aquinas25. – In order to avoid this error the Greeks are said to have used the following formula in baptism: “Let Christ’s servant, Nicholas, be baptized in the name of the Father and of the Son and of the Holy Spirit,” to show that a man is not baptized interiorly, unless he is baptized by Christ. But because a man also baptizes, as a minister and member of Christ, the Church uses this formula in baptizing: “I baptize you in the name of the Father and of the Son and of the Holy Spirit,” which is more in keeping with the formula given by Christ, Who said to the disciples: “Teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt 28:19), where He also calls the apostles baptizers. It is according to this command that the minister says: “I baptize you.”Commentary on 1 Timothy 4:141Thomas AquinasI say, the grace which was given to you by prophecy , i.e., by divine inspiration. For in the early Church where elections were conducted honestly and for the honor of God, no one was chosen for the bishop’s office except by divine choice, as Ambrose and Nicholas were chosen. And he calls this inspiration prophecy. Hence a Gloss says: they were chosen by the saints, because the saints chose only those they know had been chosen by God. And the Apostle foresaw that this would be beneficial to the Church: when prophecy should fail , i.e., this manner of choosing, the people shall be scattered abroad (Prov 29:18).Commentary on Hebrews 13:305Thomas Aquinas249. – Then he describes how one goes about attaining to the priesthood when he says, And one does not take the honor upon himself. For it is contrary to nature for anything to raise itself to a higher state than its nature, as air does not make itself fire, but is made so by something higher. Hence, God’s discipline does not allow anyone to take the honor to himself, by favor, money, or power: ‘Have we not taken unto us honors by our own strength?’ (Am 6:14); They have reigned, but not by me’ (Hos 8:4), but is called by God, as Aaron was. Therefore, the Lord confirmed his priesthood with a rod which flowered. Hence, those should be accepted who do not impose themselves. Hence, in olden times they were indicated by a visible sign, as was St. Nicholas and many others.Commentary on John 71:1Thomas Aquinas938 A general reason can be given why God does not draw all who are turned away from him, but certain ones, even though all are equally turned away. The reason is so that the order of divine justice may appear and shine forth in those who are not drawn, while the immensity of the divine mercy may appear and shine in those who are drawn. But as to why in particular he draws this person and does not draw that person, there is no reason except the pleasure of the divine will. So Augustine says: “Whom he draws and whom he does not draw, why he draws one and does not draw another, do not desire to judge if you do not wish to err. But accept and understand: If you are not yet drawn, then pray that you may be drawn.” We can illustrate this by an example. One can give as the reason why a builder puts some stones at the bottom, and others at the top and sides, that it is the arrangement of the house, whose completion requires this. But why he puts these particular stones here, and those over there, this depends on his mere will. Thus it is that the prime reason for the arrangement is referred to the will of the builder. So God, for the completion of the universe, draws certain ones in order that his mercy may appear in them; and others he does not draw in order that his justice may be shown in them. But that he draws these and does not draw those, depends on the pleasure of his will. In the same way, the reason why in his Church he made some apostles, some confessors, and others martyrs, is for the beauty and completion of the Church. But why he made Peter an apostle, and Stephen a martyr, and Nicholas a confessor, the only reason is his will. We are now clear on the limitations of our human ability, and the assistance given to us by divine help.Commentary on the Psalms 1:15Thomas Aquinas[86794] Above was set forth the privilege of eternal generation, from which dominion over the nations belongs to Christ by hereditary right; here he shows how he acquired it through his merit. Here it should be considered that just as in natural things forms are infused according to the disposition of matter, so God bestows gratuitous gifts: Phil. 2: "It is God who works in us both to will and to accomplish," etc. And therefore he wills that we receive gifts by asking and praying. This example he wished to show through Christ, because he willed that he should ask for what belonged to him by hereditary right. Now this petition for the calling of the nations can be understood in two ways. First, through prayer, because he prayed for them: Jn. 17: "I do not pray for them only, but for those who will believe in me through their word." Also through his passion: Heb. 9: "So that, with death intervening for the redemption of those transgressions which were under the former testament, those who are called might receive the promise of the eternal inheritance." This petition was not in vain, because "in all things he was heard for his reverence" (Heb. 5). Hence the granting follows, when he adds, "and I will give you the nations." Here it should be noted that no one comes to Christ except by the gift of the Father: Jn. 6: "No one can come to me unless the Father who sent me draws him." The giving of the Gentiles is a pure gift, for the Jews were, as it were, given back, because they had been given before: Rom. 15: "I say that Jesus Christ was a minister of the circumcision," etc. And therefore he says, "I will give you the nations," so that they may be subject to you and be your inheritance: Phil. 2: "That at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth." Ps. 15: "My inheritance is glorious to me." Likewise, he does not have them as servants have them -- as Peter or Paul -- but as Lord: Heb. 3: "And Moses indeed was faithful in all his house as a servant, as a testimony of those things which were to be said; but Christ as a Son in his own house, which house we are." And therefore he says, "your possession": Is. 49: "That you might possess the scattered inheritances, that you might say to those who are bound, 'Come out,' and to those who are in darkness, 'Be revealed.'" "The ends of the earth": because throughout the whole world the Church has been built. But afterward through Nicholas the heretic and Muhammad they returned to unbelief. Or it is awaited to be established: Is. 49: "It is too small a thing that you should be my servant to raise up the tribes of Jacob and to restore the remnants of Israel. I have given you as a light to the nations, that you may be my salvation to the ends of the earth." Heb. 1: "Whom he appointed heir of all things," etc.On the Angelic Salutation 1:14Thomas Aquinas§8. But Christ excelled the Blessed Virgin in this, that He was conceived and born without original (sin). Moreover the Blessed Virgin was conceived in original (sin), but not born (in it). She Herself also exercised the works of all virtues, but the other saints (only) certain special ones: because one was humble, another chaste, another merciful; and for that reason they are given as an example of special virtues, just as blessed Nicholas is an example of mercy etc. But the Blessed Virgin is an example of all virtues: because in Her you find the example of humility: Lk. 1:38, « Behold the handmaid of the Lord », and after this, verse 48, « He has looked back upon the humility of His handmaid », of chastity, « since I do not know a man », verse 34, and of all virtues; as is sufficiently clear. Thus, therefore, the Blessed Virgin is full of grace both as much as regards the working of good, and as much as regards the avoiding of evil.Questions 1-68 · Question 43 1:8Thomas AquinasObjection 1: It would seem that a betrothal is not rightly defined "a promise of future marriage," as expressed in the words of Pope Nicholas I (Resp. ad Consul. Bulgar., iii). For as Isidore says (Etym. iv), "a man is betrothed not by a mere promise, but by giving his troth [spondet] and providing sureties [sponsores]". Now a person is said to be betrothed by reason of his betrothal. Therefore it is wrongly described as a promise.Questions 1-68 · Question 46 1:21Thomas AquinasOn the contrary, Pope Nicholas I says (Resp. ad Consult. Bulg. iii; Cap. Tuas dudum, De clandest. despons.), "Without the consent to marriage, other things, including coition, are of no effect."TREATISE ON THE SACRAMENTS · Question 66 4:19Thomas AquinasObjection 3: Further, Pope Nicholas I, answering questions put to him by the Bulgars, said: "Those who have been baptized in the name of the Trinity, or only in the name of Christ, as we read in the Acts of the Apostles (it is all the same, as Blessed Ambrose saith), must not be rebaptized." But they would be baptized again if they had not been validly baptized with that form. Therefore Baptism can be celebrated in the name of Christ by using this form: "I baptize thee in the name of Christ."TREATISE ON THE STATES OF LIFE · Question 185 3:13Thomas AquinasOn the other hand, if the salvation of his subjects can be sufficiently provided for by another person in the absence of the pastor, it is lawful for the pastor to withdraw his bodily presence from his flock, either for the sake of some advantage to the Church, or on account of some danger to his person. Hence Augustine says (Ep. ccxxviii ad Honorat.): "Christ's servants may flee from one city to another, when one of them is specially sought out by persecutors: in order that the Church be not abandoned by others who are not so sought for. When, however, the same danger threatens all, those who stand in need of others must not be abandoned by those whom they need." For "if it is dangerous for the helmsman to leave the ship when the sea is calm, how much more so when it is stormy," as Pope Nicholas I says (cf. VII, qu. i, can. Sciscitaris).SERMONS ON OUR LADY · The Nativity of the Blessed Virgin Mary 1620 1:3Francis de SalesSermon during the octave of the Feast of the birth of the Blessed Virgin, September 10, 1620, regarding renunciation of the world, the flesh and self-will; Mary as "captainess" of the female sex in the warfare of renunciation, Mary as model of complete renunciation in the religious life, the perfect renunciation practiced by Our Lady from her infancy, and the renunciation practiced by St. Nicholas of Tolentino.[1]SERMONS ON OUR LADY · The Nativity of the Blessed Virgin Mary 1620 1:15Francis de SalesAnd that glorious St. Nicholas of Tolentino, whose feast we celebrate today, was converted when he heard a religious of St. Augustine preaching in church on these words of St. John the Evangelist: The world is passing away[5] [1 Jn. 2:17]. The preacher ardently exhorted the people not to fix their affections on its pomps and vanities, saying; I beg you, my very dear brothers, do not be attached to the world either in your heart or affections, for the heavens and the earth will pass away [Matt. 24:35; Rev. 21:1,4], with all that is found therein; what it presents to you makes but a brief appearance, but certainly they are only flowers which fade away and are already withered [Sir. 14:18; Is. 40:6; James 1:10-11]. If you choose to remain in the world, use the things found there, enjoy them and take what you require; but, for the love of God, do not fix your affections on them nor attach yourself to them so that you forget the heavenly and eternal goods for which you were created, for all these things will pass away [Cf. 1 Cor. 7:31]. The great St. Nicholas, hearing these words, left all, became a religious of St. Augustine, and lived and died holy.SERMONS ON OUR LADY · The Nativity of the Blessed Virgin Mary 1620 2:6Francis de SalesThe glorious Father, St. Augustine, has always been happy in his children, both men and women religious. For they have all tried to follow and imitate him as closely as possible. At present we will speak only of St. Nicholas of Tolentino, his true and legitimate [spiritual] son. From the time this great saint became a religious until the end of his life, he renounced the flesh in a wholly admirable manner, treating his body so rigorously and with so much severity that in this particular point he should be admired rather than imitated.SERMONS ON OUR LADY · The Nativity of the Blessed Virgin Mary 1620 2:18Francis de SalesLet us conclude with the glorious St. Nicholas of Tolentino who made these three renunciations of which we have spoken. Having indeed crucified himself on the Cross of our Saviour, he desired at the hour of his death that this sacred wood be brought to him. Seeing it and embracing it he cried out as another St. Andrew: "O good Cross, O Cross so long desired; Hail, O Cross, O unique Cross, O precious Cross — resting and leaning on this as upon a secure staff, I shall pass with dry feet through the stormy sea of this world." Being completely transformed by the sorrows of Our Lord, he merited to have this Divine Saviour appear to him at the hour of his death, with one arm resting on the sacred Virgin and the other on St. Augustine. Jesus Christ then said to him: Come, My faithful servant; you who have served Me so well under the Rule which I gave your founder. Come! Possess the crown which has been prepared for you [Cf. Lk. 19:17; James 1:12].SERMONS ON OUR LADY · The Nativity of the Blessed Virgin Mary 1620 2:19Francis de SalesOh, how happy you will be, my dear daughters, if you make this absolute renunciation of the world, of the flesh and of yourself. How happy you will be if from now on you live in the exact observance of the Rules and Constitutions which have been given you on the part of God. In doing this, without doubt you will have the same favor that St. Nicholas received from Our Lord, Our Lady and St. Augustine, since you are daughters of the same Father and the same Mother as he.[10] If you have faithfully kept your Rules, the Saviour will assuredly come with the sacred Virgin to receive you at the hour of your death, if not visibly — for that must not be desired — at least invisibly, to introduce you into eternal life. May the Father, the Son and the Holy Spirit lead you there! Amen.SERMONS ON OUR LADY · The Nativity of the Blessed Virgin Mary 1620 2:22Francis de Sales[1] St, Francis de Sales preached this sermon during a ceremony in which one Visitation nun took the religious habit, becoming a novice, and another was professed. In the liturgical calendar of that lime, the feast of Mary's Nativity (September 8) was celebrated with an octave, and September 10 was the feast of St. Nicholas of Tolentino. St. Francis weaves all these themes together in this sermon.Letters 34:1Letters of Catherine BenincasaTO NICHOLAS OF OSIMOLetters 34:2Letters of Catherine BenincasaArdour is the first trait which one feels in approaching the character of Catherine; but the second is fidelity. Neither the one nor the other flagged till the hour of her death. In the grave and tranquil words of this letter we can see, yet more clearly, perhaps, than in the fervid utterances of hours of excitement or crisis, how profound was her conception of the Church, how fixed her resolution to sacrifice herself for "that sweet Bride." Gregory has returned to Italy, and Catherine is knowing a brief respite from public responsibilities in the comparative retirement of Siena. But peace is not yet made with Florence, nor is the reform of the Church even begun. Her heart, however, refuses to harbour discouragement, and seeking as ever to hold others to the same steady pitch of faith and consecration which she herself maintained, she writes to the secretary of the Pope. He appears to have been a holy man who shared her aspirations, but he was evidently disheartened by the apparent failure of his efforts and by the necessary absorption in external things of a life dedicated to public affairs. Catherine's keen analysis leaves Nicholas of Osimo no excuse for indolence. Her letter, especially in the earlier portion, reads like a paraphrase of Newman's fine verses on "Sensitiveness":--The Dream 5:7The Dream of GerontiusWent at an early age to Dr. Nicholas's school at Ealing, to the head of which he rapidly rose. Thence to Trinity College, Oxford, graduating in 1820.The Practice 19:13The Practice of the Presence of GodEnd of the Project Gutenberg EBook of The Practice of the Presence of God the Best Rule of a Holy Life, by Herman NicholasCatechism 4:21The Large CatechismFor this end it is also of service that we form the habit of daily commending ourselves to God, with soul and body, wife, children, servants, and all that we have, against every need that may occur; whence also the blessing and thanksgiving at meals, and other prayers, morning and evening, have originated and remain in use. Likewise the practices of children to cross themselves when anything monstrous or terrible is seen or heard, and to exclaim: "Lord God, protect us!" "Help, dear Lord Jesus!" etc. Thus, too, if any one meets with unexpected good fortune, however trivial, that he say: "God be praised and thanked; this God has bestowed on me!" etc., as formerly the children were accustomed to fast and pray to St. Nicholas and other saints. This would be more pleasing and acceptable to God than all monasticism and Carthusian sanctity.Inferno 19:2The Divine ComedyThe Third Bolgia: the simoniacs—Pope Nicholas III.Purgatorio 20:6The Divine ComedySo pleasurable were these words to me
That I drew farther onward to have knowledge
Touching that spirit whence they seemed to come.
He furthermore was speaking of the largess
Which Nicholas unto the maidens gave,
In order to conduct their youth to honor.
“O soul that dost so excellently speak,
Tell me who wast thou,” said I, “and why only
Thou dost renew these praises well deserved?May 10:10The Roman MartyrologyAt Bologna, [in the year 1443,] the blessed Nicholas Albergati, Bishop of that city, a Charterhouse monk, and Cardinal of the holy Roman Church, famous for his holiness and for his work as Legate of the Apostolic See. His body is buried in the Charterhouse at Florence.May 9:8The Roman MartyrologyAlso there is commemorated at Bari, in Apulia, the translation thither of the body of the holy Bishop Nicholas, from [his see at] Myra, a city of Lycia.June 2:9The Roman MartyrologyAt Trani, in Apulia, [in the year 1094,] the holy Confessor Nicholas Peregrini, whose wonderful works were published in a Council at Rome under Pope Urban II.September 10:2The Roman MartyrologyAt Tolentino, in the March of Ancona, the holy Confessor Nicholas, of the Order of Hermits of St Augustine.October 23:6The Roman MartyrologyAt Constantinople, (in the year 878,) the holy Archbishop Ignatius, who suffered much at the hands of the Caesar Bardas, because he rebuked him for having put away his wife, and was sent into exile, but was restored by Nicholas I., Pope of Rome, and in the end fell asleep in peace.November 13:7The Roman MartyrologyAt Rome, holy Pope Nicholas the Great, eminent for his Apostolic vigour. (He reigned from April 28, 858 to November 13, 867. He was the 107th Pope.)November 23:2The Roman MartyrologyThe holy Pope Clement, he was the third, after the blessed Apostle Peter, who held the Papacy. In the persecution under the Emperor Trajan he was sent to the Crimea, where he was sunk in the sea with an anchor tied to his neck, and so received the crown of martyrdom. In the time of Pope Nicholas I his body was brought to Rome and honourably buried in the church which had already been built in his name.