ADDENDA
(From the book entitled: *Greek manuscript codices preserved at the Nani [family] patricians of Venice*, page 107. Bologna 1784, printed by Lelio dalla Volpe, in-4°. Codex LXII, on parchment, in-4°, consisting of 292 leaves, written in the 12th or 13th century by a scribe who did not understand what he was transcribing; and therefore it is most faulty. It is fitting to transcribe the small work from this [codex], which was indicated under number XLV. It consists of two parts, the first concerning the faith, the second concerning morals. The former now goes forth into the light for the first time: the latter was edited under the name of Athanasius in the year 1685 by a certain Arnold, and exists in the second volume of the works of Athanasius himself, page 304 of the 1777 Padua edition, where it is inscribed *Syntagma doctrinae*. Yet so great is the diversity between that edition and this codex that I believe the second part of the small work should also be edited again. But let the reader remember that the Nanian codex is so faulty that in some places it could not be emended.)
The Faith of the three hundred and eighteen holy God-bearing Fathers who were at Nicaea, and a teaching most admirable and saving concerning the Holy Trinity. — Bless.
(a) We believe in one (b) God, Father almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten of the Father, only-begotten; that is, of the essence of the Father, God of God, light of light, true God of true God; begotten, not made, consubstantial with the Father, through whom all things were made in heaven and on earth; who for us men and for our salvation came down from the heavens, and was made flesh, suffered and was buried, and rose on the third day, and ascended into the heavens; and is coming again to judge the living and the dead; and in the Holy Spirit, the Lord, the life-giver. And those who say, "There was once when he was not," or that he is from things that are not, or who claim that the immutable and unchangeable Son of God is of another essence or hypostasis; these the holy and catholic Church anathematizes, from this holy faith of Nicaea, which was set forth by the holy Fathers for the illumination of souls, and for the knowledge of the cause of each saying of the bishops who confessed it, numbering three hundred eighteen, or rather of an ecumenical council. Furthermore, following the aforementioned faith, we anathematize the faith of Sabellius, which says that the Father and the B same are the Son and the Holy Spirit; for they err in saying that the Father himself is the Son; and likewise the Holy Spirit, claiming that there is one (c) person, but three names. For these things are foreign to the orthodox faith. For we know the Father is perfect God, and likewise the Son is perfect, and in the same way the Holy Spirit is one kingdom, one essence, and one deity (d). Furthermore, we anathematize the faith of Photinus, which says that the Son was from Mary and here [came to be]; and that he was not before this; but that this was spoken of prophetically in the Scriptures; and that he was from Mary according to his divinity (d). But we know these things to be foreign to the catholic faith; for the Son always existed, having been begotten, and was in the Father, as it is written; for there was never a time when the B Son was not with the Father; but the Father was, always having the Son; for it is impossible for the Father to be called [Father] according to progression, but he is always the Son with the Father, as we have said before. In the beginning was the Word, and the Word was God, begotten with the Father, as written above. And these things are concerning the Father and the Son. But concerning the Holy Spirit, we believe thus: he is divine spirit, holy spirit, perfect spirit, the Comforter; who spoke in the Law and the prophets and the apostles; who descended upon the Jordan. And concerning the incarnation of the Son, we believe thus: that he took a perfect man from the holy Theotokos Mary, through the Holy Spirit, not from the seed of a man; but body and soul in truth and good pleasure; for thus he came perfect, to save man; and that he suffered, and that he was buried, and on the third day
A he rose again; and that he ascended into the heavens; and sat at the right hand of the Father, having deified the man whom he took; and is coming to judge the living and the dead. And if, perhaps, the divine Scriptures say in a sense, regarding him, as of a creature, according to the flesh, we understand this to be fulfilled. Furthermore, we anathematize those who do not confess there to be a resurrection of the dead, and all heresies. And the godless faith of the Arians has also been anathematized in the aforementioned writings, in their believing and saying "begotten and not made"; for they say the Son is a creature. But to fulfill all the parts of the faith, further confessing these things, we say: that we believe in one baptism, in one Church, in the resurrection of the dead, in the kingdom of the heavens, in eternal judgment. We confess God the Father and the Son and the Holy Spirit; the Father, incomprehensible, inconceivable, B undefined, and unconditioned; for God is Spirit. But by his will and in truth and good pleasure he appeared and spoke to the prophets, and to the righteous: to Adam, to Noah, to Abraham, to Isaac, to Jacob, and to Samuel and David, to Elijah and Elisha; and to the rest of the prophets once; he being the God of the New and the Old Testament. And whatever the Scripture says—"the eye of the Lord," "the ears of the Lord," and whatever else like this the Scripture says concerning God—these are true; and thus we believe; yet incomprehensibly and inconceivably; and that every man is in the image of God. And this is the life of the sons of the same Catholic Church, and especially of bishops and clerics and monastics and the rest of the Christians, and as is commanded to their sons: first, for them to be living and teaching thus; thus by grace are you saved. But grace wills that one be self-moved and [a lover] of all that is beautiful and good; and it is fitting to be a zealot of the orthodox faith; and to prepare oneself; it is also manifest to keep these things; and you shall love our Lord Jesus Christ with all your heart, and with all your soul; and your neighbor as yourself. We shall not murder; we shall not commit adultery; we shall not abuse children; we shall not practice sorcery; we shall not steal; we shall not bear false witness; we shall not cause division; we shall abstain from things strangled and from blood, and from covetousness. See, O man, that no one deceives you of this faith; since he who teaches you teaches apart from God. These are the manifest sins; but as for the commandments that appear "very small," of which we shall also render an account: that monastics be separated from D women above all; neither to come into conversation with them, nor to see them, nor to show them favor, that there not be a loss of their soul; if your heart commits adultery, you sin greatly. Furthermore, guard yourself against being double-tongued or double-minded, against being a liar, a slanderer, one who walks about at an improper time, nor unsteady, nor shameless, nor irascible, nor fond of drink, or avaricious, nor proud, nor self-willed, nor bearing corrupt speech, nor any oath at all; but let it be, yea, yea, and nay, nay; and if there is ever any necessity to speak to someone in conversation, know this: I speak the truth; I do not lie. And do not take the revered name of God into an oath, nor take anyone by oath, as the holy Gospel has said; for none of these faults befit or suit monastics; but [the Church] even casts out him who does not guard himself in these things. Furthermore, for him not to uncover his whole body before anyone, unless because of the necessity of infirmity, in a bath, or because of a condition, or in deep water. And do not insult a brother as "Raca" or "fool"; and do not share in pagan festivals; do not keep sabbaths, as the Jews do; do not practice sorcery; do not practice witchcraft; nor cooperate in these for an illness or condition or as a sign; do not go to a conjurer; nor put amulets upon yourself; nor perform purifications, neither for yourself nor for anyone else; but always guard your body from all indecency and licentiousness; and do not have "introduced" women, as some have set up as "beloved"; perhaps in the end they will be found hateful in his sight, and bitterer than gall; do not hold hatred in your soul against anyone, lest your prayer become unaccepted; do not join in prayer with heretics or with pagans, lest your prayer become unaccepted; do not transgress the fast of the Lord—that is, the Wednesday and the Friday—unless you are burdened by illness; except for the week of holy Easter and Pentecost, and the twelve feasts of the Master; but guard the rest of the days strictly. Do not break the fast without necessity; if even a brother arrives to visit you, bestow kindness for the labor of the journey; but you must not taste food until the ninth hour. But by "fast" I mean that which is appointed, that is, above all, the holy and glorious Lent, and for the rest of the time, Wednesday and Friday; and as for the other days, that is, Monday, Tuesday, and Thursday, if you can fast of your own free will, your reward will be great; for on these days and beyond the hour, discretion is made for an honored friend; and there is no condemnation because of love; but the fast appointed by the holy apostles is a matter of discretion. But he who disobeys it is destroyed along with those who are gluttons, whose god is their belly, and whose glory is that of the world, and whose aim is to please men. Do not fast the whole day on the Sabbath; for it is unseemly to fast the whole day of the Sabbath until the setting of the sun; it is permitted, however, until the sixth or seventh hour; beyond that is a Jewish heresy; but once: let not the sun set on a Sabbath, except only on the Great Sabbath in the night of Pascha. The fast of the Wednesday and the Friday and of the holy Lent is appointed until the ninth hour; and if you do anything beyond that of your own free will, you shall have the reward. But as you fast and lie down to sleep, see that you are not puffed up in arrogance and pride; for puffing up is a snare of the devil.
A Let no one deceive you into fasting on a Sunday or on a feast day of the Lord, not at all, nor to kneel; for this is not in the custom of the Church, as we have said before. And take care that no Marcionite or other heretic leads you astray into fasting on a Sabbath or on a Sunday. But do not neglect the assemblies, the psalmody, the reading, and the immaculate mysteries; for in such sacrifices God is well-pleased. Prepare yourself worthy of the immaculate communion of the precious body and blood of our Lord Jesus Christ, so that you do not eat and drink to your own condemnation. Do not neglect to wash the feet of the monks who come to you; this command will be sought of those who have acted proudly toward it, even if they be bishops; for the Lord of these first washed the feet of the disciples, having commanded them to do likewise. Do not be a lover of money, or base-gainer. Do not desire to possess much wealth, either silver or gold, but only provision for the sake of food and raiment. And give the surplus to the poor; for it is better to serve God in poverty and in humility than in wealth and deceit; for the friends and servants of mammon cannot please God. Therefore, do not engage in business at all. There are many lands that do not sow; and there are those who reside there practicing a craft, lacking the need to engage in business; and they remain as monks and live; however, do not take interest. Love every man; and be at peace with all, except heretics; for the heretic is a wolf of the flock of Christ, and a forerunner of Antichrist. If you have money or food, share with him who has not; but if you do not have it, you will not be held accountable. If someone comes to borrow from you, and you have, give to him; and with long-suffering take from him the capital and only that; and you shall be righteous. And do not deal deceitfully before the Lord; for if you have produce, or anything else, and he who is in need seeks to borrow from you out of necessity, and because you do not take interest, you sell at a higher price in order to gain profit, that is, doubling it, the Scripture condemns you, saying: He takes the wise in their craftiness. For consider and see, that lending in necessity to your neighbor and not taking instead of one interest, three and four parts, but ten, you receive before God. Be humble and quiet, trembling at all times at the words of God. Do not be quarrelsome; and do not strike a man much, except only a child in letters for the sake of instruction and the admonition of the Lord; and even this, with restraint, only at a moderate, little, and light stroke. Take care lest homicide occur through you, and you lose your soul in one hour; and the things which you seem to have as good works from your youth become unacceptable before God, as were the gifts of Cain; for there are many causes of death. Do not mock a man; and do not loathe any poor person, observing his clothing on account of his poor appearance; do not use soft raiment; do not use the clothing of a person who appears righteous; do not approach wearing filthy garments; and do not wear sackcloth before men B and appear as a man-pleaser. If you wear sackcloth, so that you may mourn your sins, take care that you do not appear so to men; but let it be inside your garment upon your flesh for the subduing of unruly passions. Do not desire to have glory and praise from men. Do not grow hair at all; for the Apostle has cut off such a manner; do not shave your beard; and do not use shears to clip it. If you are able to fast for a week, show it to no one; and your reward shall be great. But abstain from meats, not as one who loathes the creatures of God, but as one cutting off the body from excessive food, and making it unworthy of fine foods, and yearning instead of earthly things for heavenly goods; for everyone who practices moderation helps the body with the abundance of food; and it is good for all to practice self-control on account of obesity. Do not take wine at all; or only to taste it in thanksgiving; and bless God who created it; for if you, like the honorable Timothy, have fallen into illness through much self-control, use a little wine; for the little is a medicine of healing; but using much of it, you will clothe yourself with both weaknesses. And if it goes as far as two or three cups, but no more. If you are able to walk without sandals, you will do bravely; but if there is a necessity for footwear, let your footwear be simple; and do not desire to be adorned with decorated sandals, or to be wrapped in a worldly manner. Be content moderately with what is present. And if there is surplus meat and wine, give them to the poor, orphans, widows, the disabled, strangers, the sick, and those in prison; and your reward will be great. If you are in a foreign land, do not wish to boast yourself; but be equal to your brothers, eating vegetables and other foods. And if there is need, it is necessary to partake even of fish. And again I say: if you become ill and partake, there is no sin; and if you are weighed down in illness, and eat what you desire, a little, on account of the weakness of your flesh, it is not condemnation; it is a defeat for you; but do not reckon it a sin; but be grieved that you were cut off from your struggle, and were loosened from your firm mind. And if you are forced to use a bath also on account of sickness, once or twice, there is no blame; but being healthy you have no need to bathe; even if you are a priest; but rather, when the body is healthy, wish to sleep on the ground and to exert yourself in everything. Before all things, know a craft; or work in the field; so that you may not eat bread as an idler; but rather work with your own hands, D so that you may have to give to the poor and strangers, orphans and widows; and if you live among brothers, and have ancestral land, justly gathering the fruits, and not from injustice and greed; first offer your firstfruits to the priests in the Church; then give rest to the widows and orphans, and the other disabled ones, from your rightful labors; not from interest and greed. And if you sit alone, do not insult the practice of quietude; if you are quiet in a monastery, and acquire land and engage in business and are quiet; but rather you are mocking and being mocked. Sitting in a monastery, do not wish to be idle, and to be fed by others.
A so that you may have your daily bread. And if you have other young men around you, first teach them humility, and do not wish for them to be teachers. If you see souls being saved through you, strive to receive double the five talents that you have received. A Care diligently for the souls around you; and urge young men always to be alone—each one of them—in conversation and in the social contact of the table and in the assembly of psalmody; and when they are sleeping, let each have his hair shirt hidden, so that he may be found ready in the prayer of the night. Strive to keep watch with psalms and hymns and prayers in moderation; and by day pray moderately, and by night likewise; and do not linger in prayer, and do not repeat words in vain; but sing with measure, so that the souls may not grow weary.
Desire to lead the children forward in silence. Do not enter a tavern at all; but if necessity arises for you, having arrived in a foreign land and having need of food, send and buy it; and eat and drink in church, in a secluded place. And if there is no church in the place, or no church of the orthodox, and it becomes necessary for you to enter an inn, do not wish to remain where there are women, nor in a tavern, nor with those who are going to a theater or are being found at a hunt; if it is within your power, do not even pray with them; but if necessity arises and you are permitted by those who are older, those who have permitted it will see to it; but you, taking heed of these things, train yourself. These commandments are suitable for monks and priests, and for all who practice self-control, both widows and true Christians living in honorable marriage. B And if someone happens to be a priest, he ought to keep the priesthood along with the rest of the clergy, according to these commandments; for such a person wishes to be sober, zealous in prayers, unresentful, kind, a lover of orphans, a lover of the poor, hospitable, a lover of good, calm, firm in faith and word and judgment, refraining from every evil thing, refraining from women, setting a pattern of zeal in the Church, in the assembly of psalmody; not to neglect the flock; not to treat anyone with disgust; not to be a striker, not to be a drunkard, not to be a lover of money, I say, according to the Apostle; not a respecter of persons, so as to rebuke in transgressions both small and great, his own and strangers; not to let the sheep of the flock become mangy, but rather to cleanse them, first through repentance, then again to gather them into the fold—that is to say, in the Church; and to charge the widows and all the laity, both the catechumens and the laymen and the monks, and those living in honorable marriage, to repent; and this is not as if the law were different, and every word were being distinguished; but it is one; and the injunction is in all Christians. And command the women not to speak at all, or even one word in a whisper; C nor to sing with monks, nor to listen along with them; if not only to be silent and to pray to God through intercession and honorable conduct of life; not to have bright clothing, nor gold-embroidered garments, or decorations of pearls; nor for their faces to be fully seen, neither in the marketplace nor in church. These are the saving teachings of the holy three hundred and eighteen God-bearing Fathers, which lead those who believe into the eternal life in the holy and consubstantial Trinity, to whom belong all glory, honor, and worship unto the ages. Amen.