Instruction to Antiochus

^A 7. Let us now address the most impious Manichæans, the dregs of evils. O most impious Manichæans, do you say that there are two substances, of the good and of the evil? And you say that the evil one, desiring to fight against the good so that he might take some portion, and the good—so you say—being good and not wishing to fight, gave way and conceded some portion to the evil one, and thus the evil one came to have a half-portion, and the good one a half-portion. And then, repenting, you say, the Good came to prepare itself for war, and fashioned itself in the form of the evil one. But, O most impious Manichæan, when the good was whole, you say it did not wish to fight, but when it had become a half, as you say, it came to war. To this end the most impious Manichæan says, that "I have come to seek that which was lost." O, the great folly! Where then is still a token of the good? Especially since it also took on the form of the evil one, according to you. Just as if a painter ^B were to paint a paterfamilias’s wife in an image in an unseemly manner, and the paterfamilias passing by should see his own wife in an unseemly form, would he not, stirred with anger and full of wrath, destroy the one who dared to do this? How much more [would he] the one saying that [the Good] took on the form of the evil one? Therefore, that whose form one uses is superior to the one using it. These are the bold assertions of foolish and impious men. O most impious dregs of evils, you Manichæan, have you not heard Matthew saying concerning the incarnation: "The book of the generation of Jesus Christ, the son of David, the son of Abraham"? But he will answer that I do not accept the Old Testament. And I will say to him: Why do you not accept the Old Testament? Have you not heard the Lord himself saying to the most impious and ungrateful Jews: "If you believed ^C Moses, you would believe me, for Moses spoke concerning me." What did he speak, O Lord? "The Lord will raise up for you a prophet from your brothers, like me." This prophet the blessed Samaritan woman confessed, saying: "Lord, I perceive that you are a prophet." And even though the blessed Samaritan woman confessed him to be both a man and Lord and a prophet—behold, everywhere both the Law and the prophets, the great and holy ones, confess [him]. How can a cluster of grapes exist without a vine? How can all the transaction and the salvation that was to be in the world be confirmed? Those great heralds, the prophets, and the law will confess, especially with the Lord himself saying that "The law and the prophets were until John." And again: "Do not"

^A come to abolish the law or the prophets, but to fulfill [them]. O dregs of all heresies! The mere name is sufficient for them for their faith. Regarding them, the great psalmist David says: "The fool says in his heart: There is no God. They are corrupt and have become abominable in their pursuits," ^B since they themselves do not confess the incarnate coming, but imagine it to be a phantom, even though the Lord says to the Jews: "Why do you seek to kill me, a man who has spoken the truth to you?" And again, when he said to the minister who struck him: "If I have spoken evil, bear witness to the evil; but if well, why do you strike me?" Can a phantom be struck, or be nailed to the cross? Was it not a body? And how [then] can he say that it was a phantom? Let those who think the divine wine is not mixed also vanish, and having been struck with mental stupor, let them perish.

8. Let us proceed also to Marcion, Valentinus, and Basilides, who says that the Lord passed through the undefiled and ever-virgin Mary as water through a pipe. O most impious men! Have you not heard the great archangel Gabriel saying these things to the immaculate Virgin Mary: "Hail, full of grace, the Lord is with you. The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore, that which is born of you will be called Holy." If he had said "through you," they might have had a plausible occasion for their impudence; but in saying "out of you," he declares that God the Word took from her his temple, that is to say, man. And let these men, therefore, be expelled along with these new Jews, or Ariomanites, the enemies of Christ.

9. Likewise, let us address the insane and most unfortunate Hieracas, who wished to extol virginity and spurn marriage. O Hieracas! Let us say something taken from the Law. God, the Word of the Father, in paradise brought Eve to Adam. ^C But why do you say, "I do not accept the Old Testament"? Be it so; have you not heard in the Gospel that on the third day the Lord reclined at a marriage in Cana of Galilee, and when the wine ran out, he turned water into wine? And again, when the Jews said to him: "Moses gave us a bill of divorce," what did the Lord say to them? "Moses," he said, gave

^A you a bill of divorce because of the hardness of your hearts." For it is written: "What God has joined together, let no man put asunder." And then how can a branch stand if the root does not subsist? How can one be a virgin if one has no father and mother? And may these together with their companions perish in destruction.

10. Let us speak now to Novatus, who claims to be pure and thinks to take away repentance. Being filled with mire and stench, have you not heard the most benevolent and philanthropic God of all speaking through the great prophet: "I desire not the death of the sinner, but his repentance"? And again the great Job: "No one is clean from filth, even if his life upon the earth be but one day." And again, when the disciples were saying to the Lord: "How many times shall we forgive the one who sins? Up to seven times?" And the Lord said to them: "Not so, but up to seventy times seven." As the promise is repeated and renewed, the time of repentance lasts eternally; not so that by hearing this we may continue to sin—God forbid!—but that we might show the goodness of the good and philanthropic God of the universe. And again, through the great Isaiah proclaiming to Jerusalem and saying to it: "Hear, O heaven, and give ear, O earth: I have begotten and exalted sons, but they set me at nought," and the rest. You know, brothers. And after such a threat of his, he adds: "Wash yourselves, be clean; remove the wickednesses ^B from your souls." O great goodness! And again, when the great Peter said to him, when he asked the disciples saying: "Who do men say that I am?"— "Some said that you are Elijah, others a prophet." And when he himself said to them: "But who do you say that I am?" And answering, Peter said: "You are the Christ, the Son of the living God," who is coming into the world. And immediately the Lord said to him: "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed it to you, but my Father who is in the heavens. You are Peter, and upon this rock I will build my Church. I will give you the keys of the ^C kingdom of heaven, and whatever you bind upon earth shall be bound also in the heavens." And when ^D he had received so many and such great promises,

^A he said to the Lord: "I will follow you wherever you go, and I will lay down my life for you." The Lord ^B immediately said to him: "Amen I say to you, today before the cock crows, you shall deny me three times." And when the Lord was taken away into the house of Caiaphas, and the whole council was present with Caiaphas, and Peter was standing at the gate, whom the servant boy saw and said to him: "Are you not with him?" And Peter said to him: "I am not." And again, the maidservant having asked him: "Are you not also from Galilee?" He answered and said: "I am not." And when the servant probed him, he denied it, and immediately the cock crowed. And the Lord of all things turned and looked upon Peter, and Peter wept, and with tears washed away his denial in his very repentance. ^B Again the holy prophet said: "The stars are not pure in his sight." If the stars are not pure, why do you call the pure, merciful, and clement God, harsh and unmerciful? And let this man also be cast out with the other heresiarchs.

10. ^C Now let us speak against the miserable Phrygian, who says that after the coming of the Savior, Montanus and Priscilla have arrived. These are the ravings of old women. How can it be that after the coming of the Savior a prophet should arrive again? Have you not heard that the law and the prophets were until John? Hear, you people of the Lord. Just as a king is about to go to a certain city, he sends messengers to indicate with what trappings he is to arrive; but when he has arrived there, and the citizens know of his arrival as had been indicated, they worship him; there is no longer any need for the one who indicated it, since they see him with their own eyes. Now if anyone in that very city were to say that the king is about to arrive, would not the townsfolk spit upon him, saying: "We have seen him and we have him with us, and why do you say that another is currently arriving?" And these too, therefore, perish with the other heresies.

11. We speak now of the new heresy which flowed from Syria into Egypt, of the Apollinarians, of course; for Apollinarius brought in a novel doctrine, saying that God assumed only a body from the immaculate and ever-virgin Mary, and that God the Word himself stood in place of the soul. O most imperfect and soulless one! If ^D...

a perfect man committed transgression, and because of this was cast out of paradise and fell into death, he therefore only partially saved man. By what reasoning could the soul be redeemed? Hast thou not heard that great prophet Isaiah, who preaches these things against thy impiety: ^A “A child is born to us, and a son is given to us, whose government is upon his shoulder, and they shall call his name the Angel of the great counsel” (Isa. ix, 6). He did not say, “Flesh and not a child and a son is born.” Know, O senseless man, that by saying “child,” he designates a perfect man. Since, therefore, the perfect one has been shown, the great evangelist John, the son of thunder, says in simple voice: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was nothing made” (Joan. i, 1, 3). And the Lord himself says: ^B “Now is my soul troubled” (Joan. xii, 27). To whom does this utterance reach? To God the Word? Away! Would God the Word, who is untroubled, having come to still the trouble, himself utter that voice? But thou wouldst rather say that the body said it? Thou art mistaken; the body is by itself motionless, unless the soul were in it. Hast thou not heard Moses saying: “Show me thyself?” and he immediately hears: “No one shall see my face and live” (Exod. xxxiii, 18, 20). But after the body had been laid in the tomb along with other bodies, how could the Godhead have descended into Hades to save the souls? It would have descended rather to destroy them than to save them. For no one could see the naked Godhead and be saved. Therefore, ^C there was a need for a soul, so that in the soul, souls might be able to be saved. And again, the Lord himself says: “The good shepherd lays down his soul for the sheep. I am the good shepherd” (Joan. x, 11). And again he says: “I have power to lay down my soul, and again to take it up.” And again, the angel gives an oracle to Joseph in Egypt, and says to him: “Arise, take the child and his mother, for behold, they are dead who were seeking the soul of the child” (Matth. ii, 20). Behold, how it is testified everywhere in the divine Scriptures concerning the coming of the good and philanthropic God the Word, that he donned a perfect temple, a man, having become man, ^D so that our entire race of men might be saved. But what wilt thou say, that through Isaiah he said to the Jews: “Your new moons and your Sabbaths my soul hateth?” O most foolish one, through the same prophet he said again: “Behold, the Virgin shall have in the womb, and shall bring forth a son; and a child is born, and a son.” And again, that “He is a man, and who shall know him?” To these things what sayest thou, O soulless one? Along with the others, thou also perishest. The Catholic Church, however, [confesses that] having returned from Egypt, says the angel, “They are dead who were seeking the soul of the child.” Behold, it is testified in the divine Scriptures that God the Word took up a perfect man, possessed of soul and mind, so that a perfect man might be saved. But perhaps thou wilt say that through the prophet God says to the Jews: “Your new moons and your Sabbaths my soul hateth.” O most foolish one, through the same prophet he said again: “Behold, the Virgin shall have in the womb, and shall bring forth a son; and a child is born, and a son.” And again, that “He is man, and who shall know him?” To these things what sayest thou, O soulless one? Along with the others, thou also perishest. The Catholic Church.

which reads rightly and examines the divine Scriptures accurately, has built itself upon the rock; it is the perfect dove, holding the rudder of a right and pious faith in the apostolic ship. The surging waves dash against that immovable rock, and turn into foam, and are dissolved, and vanish. Deem, then, all the heresies to be tempests. But we, I pray you, let us bind the sheaves with this threefold and indissoluble cord—that is to say, by keeping the commandments—so that we may reach the saving harbor in the kingdom of the heavens, and the God, the Word, the Son, and Wisdom of the Father, may say: “Behold, I and the children whom Thou hast given me,” ^B and may deign to say to us also: “Well done, good and faithful servants; thou hast been faithful over a few things, I will set thee over many things; enter into the kingdom prepared for you.” ^C God grant it! Amen.

ADMONITION CONCERNING THE HISTORY OF MELCHISEDEK

It is manifest that this little work is not by Athanasius, but by some most foolish little Greek, who dared to attribute this fiction of his to Athanasius so that he might publish it. Hence we are surprised that a certain learned writer of this age should have wished to attribute so inept a history to Athanasius. For what smacks more of an old woman’s fable than that narrative concerning Melchi, king of Salem, who, when he wished to sacrifice to the gods, ordered his son Melchisedek to bring calves? He destined Melchisedek himself, who resisted, for the sacrifice; he cast lots with his wife to know which of the two sons should be offered for sacrifice: the lot fell upon the firstborn, who was dearest to the father; he is led out to be sacrificed along with five hundred other youths, and on the other side, three hundred more meant to be slaughtered. Saved by the benefit of the lot, Melchisedek prays to God that those who were sacrificing to the gods might be swallowed up, and then, the earth gaping open, the whole city is swallowed up, with not one survivor. Melchisedek withdrew into a dense forest for seven years, where his back became calloused like a tortoise shell, his nails grew to the length of a palm, and similar ravings, which, even if they were not to be openly rejected on other grounds, should be condemned by this alone, that they flagrantly clash with Scripture more than once. Furthermore, towards the end of the little work, discourse is had about the Nicene Synod as if it had been celebrated long ago, and not in the age of this writer, as the wording seems to indicate. Yet this history is old enough, being such as existed in a Royal codex transcribed more than seven hundred years ago. However, there is a great variety among the codices, because each scribe, having seen trifles of this kind, added new trifles to his own liking.

OF THE SAME, WHY MELCHISEDEK IS CALLED « WITHOUT FATHER, WITHOUT MOTHER, WITHOUT GENEALOGY » [* Heb. vii, 3 ].

History of Melchisedek

^A At that time there was a certain queen of Salem, which was the name of the city, and she gave birth to Salaad. And Salaad gave birth to Melchi. Melchi had a wife of the same name, Salem; she bore him two sons, one named Melchi, and the other Melchisedek. Now their father was a Gentile, a debauched man, performing sacrifices to idols. A suitable time arrived for sacrificing to the idols; for he was accustomed to sacrifice in the dodecatheum (that is, in the temple of the twelve gods). And King Melchi said to his son Melchisedek: "Take some of the servants with you, and go to the cattle-pen, and bring me seven calves, that we may sacrifice to the gods." As Melchisedek was going, a divine thought came to him on the way, and lifting his eyes to heaven, he gazed at the sun, and contemplated the moon and the stars. And reflecting within himself, he said: "If someone made the heaven, the earth, the sea, and the stars, to that person, the creator of them, it is fitting that the sacrifice be offered. The signs of heaven make it clear to me that their creator rests above them, an incorruptible, invisible, immortal, sole God existing in heaven and on earth, who knows the blasphemies of hearts; He is the true God; to Him the sacrifice ought to be offered." ^B "I will therefore go to my father, and I will entreat him; perhaps he will listen to me." Melchisedek returned, bringing nothing with him. When his father saw him, he said to him: "Where are the calves?" And Melchisedek said to him: "Do not be angry, father king, but listen to me." He said: "What do you have to say? Speak quickly." And Melchisedek said: "Come now, the sacrifice which we were to offer, let us not give it to these gods; for they do not seem to me to be gods; but rather let us offer a sacrifice to Him who rests above the heavens. For He is the God of gods." His father, being angry, said to him: "Go; bring what I told you; otherwise you shall not live." As Melchisedek was going away again ^C to the cattle-pen, King Melchi of Salem went in to his wife Salem, and said to her: "Come, let us offer one of our sons in sacrifice." Upon hearing this, his wife wept bitterly, knowing that under this pretext the king wanted to kill Melchisedek, because he had turned the sacrifice into a reproach for him. And the queen, groaning, ^D loved the older son, Melchiel; but their mother loved the younger, Melchisedek. Now their father was a Gentile, a debauched man, performing sacrifices to idols. [index: entries preserved]

^A His wife, hearing this, wept bitterly, for she knew that the king wanted to slay Melchisedek under a pretext because he had reproached him regarding the sacrifice. The queen groaned and said, "Woe is me, I have labored and toiled in vain." But the king, seeing her, said to her, "Do not weep, but come, let us cast lots; and if it falls to me, I shall choose whom I wish and offer him as a sacrifice to our gods; but if it falls to you, choose whomsoever you wish, and preserve him." He was saying this, thinking that the lot would fall to the priest; and having cast the lot, it fell to the queen, and she chose Melchisedek, whom she loved. And the king of Salem, defeated by his wife, prepared the son who had fallen to him for the sacrifice, for he feared to offend his gods. Now, Melchisedek came and brought the seven calves. The father, having taken the son assigned to him by the lot, proceeded to the temple of the idols in the dodecatheon. For the sacrifice, there had gathered five hundred and three boys ^B offered by their fathers, and another three hundred by their mothers, as well as countless oxen and sheep, and the sacrifice was made ready. Moreover, Salem, the mother of Melchisedek, sitting in her house, cried out with a loud voice and said to Melchisedek, "Do you not weep for your brother, who after so much labor is hurrying to be slaughtered?" Hearing these things from her, he wept and said to his mother, "I have need of what is here," and having risen, he went up onto Mount Thabor. His mother also rose and went to the temple of the idols, to see her own son before he was slaughtered, and indeed her whole kin. But Melchisedek, having ascended Mount Thabor, bending his knees, said, "O God, Lord of all, who has made heaven and earth, I call upon you, the only true God; hearken to me in this ^C hour, and command that the place where all those who are present at the sacrifice of my brother Melchi are gathered may become a hell, that it may swallow them up." And God hearkened to Melchisedek, and immediately the earth gaped and swallowed them, and the whole family of Melchi, together with the entire city; and neither man, nor altar, nor temple, nor beast, nor any creature of the entire city remained, but all were destroyed. Melchisedek descended from Mount Thabor, and seeing that God had hearkened to him, he was seized with great fear and returned again to the mountain; and having entered into the thick of the woods, he lived as a hermit there for seven years ^D, naked as he had come forth from his mother’s womb; and his nails grew to the length of a span, and the hair of his head reached to his loins, and his back became like tortoise-shell. His food was the fruits of the trees, and his drink was the dew, which he licked. And after seven years, a voice came to Abraham, saying, "Abraham, Abraham." And Abraham said, "My Lord." And it said, "Saddle your beast, and lay upon it precious garments and a razor, and ascend Mount Thabor, and cry out three times: 'Man of God,' and a wild man will come forth. Do not fear him, but shave him, cut his nails, clothe him, and receive his blessing." And Abraham did what had been commanded him by the Lord, and he ascended Mount Thabor and stood in the dense forest; then he cried out three times.

"O Man of God!" And Melchizedek came forth, and Abraham saw him and was afraid. And Melchizedek said to him: "Do not fear, but tell me who you are and whom you seek." And Abraham said: "The Lord commanded me to shave you and to trim your nails, and to clothe you, and to receive your blessing." And Melchizedek said to him: "Do as the Lord has commanded you." And Abraham did as the Lord had commanded him. And when Melchizedek had descended from Mount Thabor after three days, having taken a horn of oil and sealing ^B it with the word of God, he blessed Abraham, saying: "Blessed are you by the Lord God Most High; and from henceforth your name shall be called 'Finished One,' and no longer shall your name be called Abram, but your name shall be perfect: Abraham." And again a voice came to Abraham; and he said: "What is it, my Lord?" And the Lord said to him: "Since no one from the lineage of Melchizedek has remained upon the earth, for this reason he shall be called 'without father, without mother, without genealogy,' having neither beginning of days nor end of life; but, being likened to the Son of God, he remains a priest forever. And I have loved him, as I have loved my beloved Son, because he has kept my commandments, and shall keep them forever." So that he might not seem to lack a beginning of days, because no one knows when he was born, nor his genealogy—father or mother—for this reason he is called "without father, without mother, and without genealogy"; and because he pleased God, he remains a priest in perpetuity. When, therefore, Melchizedek met Abraham returning from the slaughter of the kings, he gave him a cup of wine, having invisibly cast into it a fragment of bread, and also to the three hundred and eighteen men of his people, which is called *boukakraton* to this very day. In this manner he was made like unto the Son of God, though not according to grace; and thus the first type of the unbloody sacrifice of the Savior came to be, bearing it into the holy offering. ^C Wherefore it says: "You are a priest forever according to the order of Melchizedek," because he became a type of the holy offering, delivering it to Abraham and those with him. And thus also the holy Fathers were found in their time in the city of Nicaea, who defined the faith aright; whose number, according to the likeness of the patriarch Abraham, is three hundred and eighteen holy bishops in the synod. And to our God is due glory now and always, and unto the ages of ages. Amen.

ADMONITION CONCERNING THE FOLLOWING SHORT WORK

192. The short work to Jovian bears none of the form of an Epistle or treatise sent to an Augustus: but it appears to be a fragment torn off from somewhere, yet not from the writings of Athanasius, for nothing Athanasian appears here. For it is evident from the argument that it was written after the movement ^A of the question concerning the two hypostases, and from certain words at the end it appears to have been edited before the Council of Chalcedon: for it says there is one nature and hypostasis of the Word incarnate, as if nature were the same thing as hypostasis. Unless perhaps one might think the short work was written after the Council of Chalcedon by some Eutychian. Finally, the style is perplexing and intricate, and consisting of words very little used by Athanasius, it indicates an author far inferior to Athanasius. It is found, moreover, in very few codices, namely in the Basle codex, ^B from where it was first printed, and in a certain Vatican one, number 1431.

OF THE SAME ATHANASIUS TO THE MOST PIOUS EMPEROR JOVIAN

Our Lord Jesus Christ, when He gave laws concerning baptism, issued an exact and accurate definition of the faith, saying to the holy apostles: "Go, make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." Therefore, initiation in the faith is in the Father and the Son and the Holy Spirit. ^C Since, therefore, the holy Trinity admits of no addition, it is perfectly certain that His only-begotten Word, who by the Father's good pleasure and His own will became a partaker of our nature, from the Holy Spirit and Mary the Virgin Mother, is again one Son, with the assumption, by the economy of the union. For at the same time there is flesh, at the same time it is the flesh of the Word of God, at the same time it is flesh endowed with a soul and reason: for in Him it also had its hypostasis. Whence, by right, or rather in truth, those things which were assumed will be confessed to be the own ^D properties of the Lord Himself, and not of anyone else. For first, the Lord exists with it [the flesh] divinely, and then from it, the same Lord [is born] as a child by economy. Therefore, the holy Mary is Mother of the Virgin, as Theotokos. It seems better, therefore, to speak and confess one nature of the Word, the nature, that is, and hypostasis incarnate, and perfectly having become man. And he who does not confess this is a fighter against God and an enemy of the holy Fathers.

[Fragments of text cited by Justinian]: "Another [text], as if written by Athanasius among the saints to the Emperor Jovian, which runs as follows: 'We confess the Son of God, begotten eternally from the Father before the ages, in the last of the ages for our salvation from Mary the holy Virgin born according to the flesh, as the divine Apostle teaches, saying: "But when the fullness of the time had come, God sent forth His Son, born of a woman"; and that He is the Son of God and God according to spirit, Son of man according to the flesh, not two natures [in] the one Son, one to be worshipped and one not to be worshipped, but one nature of God the Word incarnate, and worshipped with His flesh in one worship.'"

ADMONITION CONCERNING THE BOOK OF DEFINITIONS

That this short work is spurious, no one of learning can fail to see at first glance: both from the cited Gregory of Nyssa, and from the style, the vocabulary, and finally the worthlessness of this writer. Wherefore it will be enough, if I am not mistaken, to warn the reader that there exist a few definitions in the works of Maximus, edited by Combefis, which are indeed not unlike some of these.

BOOK ON DEFINITIONS

In the Colbert manuscript 4753, there is a work with this title: *Certain chapters that those must know who, as far as the capacity of the human mind allows, wish to know the mystery of the Incarnation of the Word.* Therein are many things which are also read in these Definitions, and which we have ^A noted in their proper places.

OF THE SAME, CONCERNING DEFINITIONS

1. Various definitions according to the tradition and faith of the Catholic Church, collected from Clement and other holy men and blessed Fathers: which, before all other disciplines, he who, with God’s help, wishes to preside over the word of truth ought to approach and embrace in his mind; as also anyone who holds an orthodox opinion and possesses a sincere faith toward God.

2. Moreover, for a more accurate tradition, it is fitting to know that every question or inquiry whatsoever has three questions and examinations: namely, what this thing is, why this thing is so called, and (in how many ways) this name is understood. When we ask, "What is this?" it is clear that we are seeking the definition of the thing. But when we say, "Why is this so called?" we are requesting the etymology of the name. When we ask, "In how many ways is this name understood?" it is clear that we are asking how many meanings the name has. Therefore, whoever presumes to teach without a knowledge of definitions differs in no way from a blind traveler ^B wandering hither and thither. Thus, it must be said that inquiry ought to be conducted in these three ways.

3. The definition of definitions is that which defines all things, but is itself defined by nothing; so that God alone is the definition of definitions. A definition is a brief statement explaining the nature of the subject matter. Definitions are also so called as if they were visions and eyes of things, and because they briefly define the power of an intelligible thing. For man is a substance consisting of flesh, soul, reason, blood, elements, and many other things. We, however, circumscribe these, and say briefly by means of a definition: "Man is a rational, mortal animal, capable of mind and knowledge." The full name of man is also said to be one who walks erect. Those who assigned names to things abbreviated the prolixity of the word, and called him man for the sake of brevity. Man is said to walk erect because brute animals, when they walk, with head bent downward, look toward the ground; but man, while he walks, ^C looks at and contemplates the things above. By syncopation, he is called man. Man is also said to be so called because his face looks upward, that is, because with the focus of our eyes we look upward. For the eye and the mind always look upward. And for this reason it is called a definition, because it defines and abbreviates the multitude of words, and shortens the prolixity of speech.

4. There are indeed many and innumerable definitions for every thing. But from many, a few and ^D the principal definitions of each thing.

we collect, on account of the sloth of men. But this must be known and believed, that he who diligently provides definitions of things will be able easily to repress rhetoricians and eloquent orators in disputations. ^A For if, when asked what a definition is, why it is called a definition, and in how many ways a definition is understood, the adversary hesitates, he will be affected by shame as if he knew nothing.

5. There are three things unknown and undefined to men: God, angel, and soul, which are by their substance known only to God.

What is that which is defined, what is infinite, what is difficult, and what is easy to define? That is defined which does not exceed its own limits, as the heaven, the earth, and the sea, which do not transcend their own limits. ^B Infinite is that alone which is uncreated, namely God. Difficult to define is that which is created and undefined, of the kind which is an angel, a soul, a demon; or that is difficult to define which is not known in its totality, but only in part, such as the tree of life. Easy to define is that which is handled and seen, as bread and similar things.

6. What is God? and in how many ways is God understood? God is a substance without cause, the cause of every substance, supersubstantial. He is said to be *Deus* (God) from *theein*, that is, running. But that running is not to be understood as a transition from some place to another place, but as the providence and operation of God which pervades all things. Or, from *aithein*, that is, to burn; or from *theōrein* (to see), because he views all things; for nothing in the nature of things has the power to escape his power of viewing. But the appellation "God" is used in two ways in Divine Scripture, namely by nature and by grace. ^C God indeed is God by nature and substance; but the just are also called gods by grace and by adoption. For the Scripture says: "I have said: You are gods, and sons of the Most High." He is called Father, either as guarding all things, or as guarding and strengthening his own children as a father. But he is called Son, as if you were to say: As is the Father in substance, such is the Son; whether from the uncreated [he is] uncreated, or from a mortal [he is] mortal. *Pneuma* (spirit) is said as if one were to say *pan neuma*, that is, a movement directed toward everything, for it is swiftly moved in every direction. Furthermore, *pneuma* is said in the Divine Scripture in four ways: the Holy Spirit, the spirit that is an angel, the spirit that is the soul, the spirit that is the wind; and sometimes the mind also is called spirit. ^D

7. That is sempiternal which always remains. And what is eternal is not immediately said to be without beginning; but what is without beginning is called eternal. And that is said to be without beginning which has no principle. But this is God. Wherefore he is called both without beginning and sempiternal, that is to say, without end. But angels and souls are not said to be without beginning; for they received a beginning and were created by God. But they are called eternal, because they are destined to live immortal lives.

^A A "property" is said to be that which exists properly in a nature, and exists in no other substance; just as the faculty of laughing in man. For there is no laughter in any other nature whatsoever.

8. What is "nature" called? Nature is called that which is born and exists, as though existing and known in truth. Nature is also termed so from the word for "bringing forth" and "sprouting." Nature, substance, genus, and form are one and the same. Persona, character, hypostasis, individual, and particular are also one and the same. For nature is one thing, and hypostasis is another. If, therefore, someone should say to you: "How many natures do you confess in the Godhead?" say: "One, but three hypostases." If he should say to you: "In the economy of the incarnate flesh, how many natures do you confess?" say: "Two, but one hypostasis." For Christ had two substances and natures, unchangeable and unconfused—the Godhead and the humanity—in one hypostasis, being known as perfect God and perfect man. And for this reason, we confess two natures in the one hypostasis of the incarnation of our Lord Jesus Christ and God.

In regard to theology, we confess one nature of the holy Trinity, but three hypostases. For there is one nature of the Father and of the Son and of the Holy Spirit, ^B and one substance, one authority, one kingdom, and one power; but three hypostases, three characters, and three persons; that is, the Father, and the Son, and the Holy Spirit. One Godhead is known in three persons.

It is necessary, therefore, to speak more generally about what substance is, and what hypostasis is. Substance, genus, nature, and form, as has been said, are one; while person, character, hypostasis, individual, and particular are one. For nature can have within itself multiple hypostases. For we humans, all consisting of one body and one soul, are of one nature and substance, yet the hypostases are many. And that is why it is called a "hypostasis" (subsistence), from the fact that it subsists in the essence.

Nature and essence are called universal, while hypostasis is particular. "Universal" is that which includes and contains everything whatsoever; "particular" is that which has a certain part of the essence. For example, if you say "Man," you have spoken of all men; for this is universal and essential, and all are called men and are of the same essence. But if you say "Petrus" or "Paulus" or "Joannes," then you have indicated ^C one man, because this is particular. For the common term is when you say "Man," because all men are named from it. But the particular is the name of each one. It is fitting for anyone who wishes to know the nature of things to know what is particular and what is universal. For this is to be found not only in men, but in every single thing, celestial and terrestrial. And let us speak more clearly; for these things are necessary for those who are about to investigate. We speak thus: If you say, "Angel," you have indicated the whole essence of the angels; for this word is common to the angels and is essential. ^D

^A and all are called angels. But if you say Michael, Gabriel, you have spoken one hypostasis, that is to say, one angel. For nature is called the "angel-hood," but hypostasis is the designation of each individual angel. For there is one common nature, humanity, but the hypostases are Peter, Paul, and Thomas, and the remaining persons and characters. Nature, therefore, is the mistress and generator of the hypostases. And for this reason we shall say again: if you say, "The angel is a good nature," you have indicated their whole essence. But if you say, "Gabriel is great," you have spoken of one hypostasis out of all. And if you say, "The winged creature," behold you have declared the whole essence of winged creatures; but if you say, "The dove, the turtledove, the nightingale, the peacock, and the swan," behold these are hypostases. And this same rule of definitions is valid not only for intelligible, rational, and ensouled things, but also for every inanimate, insensible, and immobile nature; for example, I say, if you say that God made the light, behold you have indicated the whole essence of the luminaries. This essence, therefore, is divided into its hypostases; for it is portioned into the sun, into the moon, and into the stars, into lamps, into candles, and into other various things. Likewise also concerning the winds; if you say, "Spirit" or "wind," you have indicated the whole nature of the winds. But if you say, "The South wind, or the North wind, or the euroclydon," these are hypostases. Again, if you say, "The tree," you have indicated the whole essence of trees; but if you say, "The fig tree, the walnut tree, the chestnut tree, the almond tree," you have spoken one hypostasis of the trees. ^C Again, if you say, "Water," you have spoken the whole nature of waters; but if you say, "The sea, the lake, the well, the spring," you have spoken one hypostasis of the waters. Again, if you say, "The river," you have spoken of all rivers; but if you say, "The Maeander, the Euphrates, the Nile," then you have spoken of one hypostasis of the rivers. And in the rest it is likewise necessary in all things to investigate, and in the manner in which they were written to understand and to discern, what is nature and what is hypostasis. For nature is the root and the source of things; but hypostasis is a part of nature. For these things are necessary to those who wish to know and to investigate accurately the things in the world.

II. Concerning will, and property, and operation, and concerning union and consubstantiality.

What is will? Will is the appetite of an intelligent and rational substance toward that which is desired. ^D For everything that is endowed with intellect—it is manifest—is also capable of will; for will (θέλημα) is so called according to "running intently" (θέειν λίαν), or from the "taking hold" (λήμμα) of the desired object, or as a "holding" (κράτημα). The will is considered in three ways: divine, angelic, and psychic (that of the soul); since these three natures alone are capable of will. And we find in Scripture the will being spoken of in three ways: divine, natural or intermediate, and thirdly, carnal, which signifies the diabolical. The divine will are the commandments of God. The natural will is the operation of the divine will. The carnal will is the transgression of the divine law. These three wills are in man. And there is also another natural will, which is called common to all men. This is the

love of life. For all men love life and desire to see the light. Behold, this is the common will. There are also other wills in us, which are called personal [or "arbitrary"]. For one man wishes to live a private life, another to be a farmer; one wishes to sail, another to enjoy rest, another to travel, another to keep watch, and another to sleep; and the others likewise. We men possess many personal wills. But we all have one natural will: to love life, that is, the immortality which we received from the beginning.

III. What is called a "Propriety" (Idioma)

^B An *idioma*, or propriety, is so called because they are proper at the same time; for the properties of natures and substances are inseparable from them. A propriety is that which is known properly in a certain nature and is not found in another. For example: In God exists that which is before the eternity of times, the uncreated, the incomprehensible, which do not exist in any other substance whatsoever. It is a propriety for the angels to be free from passions, and immortal, hymn-singing, and unceasing. The propriety of man is strictly that he is compounded of a mortal and immortal nature, which is not found in any other substance. And these are indeed natural properties. There are others that are subordinate, such as whiteness, blackness, tallness, shortness, grey or piercing eyes, slowness, and the like, which are not found in all men. For not all men have piercing eyes, nor are they all fair-haired. But natural properties are found equally and in every individual of the species; for all men are equally mortal, rational, possessing broad nails, and walking upright. There are also others which are not properly called "properties" (idiomata), but accidents. These come and go; for example, infancy, health, sickness, heat, cold; and simply, whatever is capable of changing is called an accident.

IV. On the faculty of acting (energeia)

^C *Energeia* (the faculty of acting), as the holy Gregory of Nyssa says, is the natural potentiality and movement of each thing. For every essential being has its own active power: thus intellectual beings have intellection, sensible beings have sensation, mobile things have movement, winged things have flight, swimming things have swimming, plants have growth, creeping things have creeping, luminous things have radiance, and generative things have generation. Furthermore, when the faculty of acting is taken away, the nature of the thing itself is also taken away and perishes. ^D For when burning is taken away, fire is extinguished; when the movement of an animal is taken away, the animal perishes; when intellection is taken away, the intellect and reason of the soul perish. But the amazing thing is that some different natures, when deprived of their natural faculties, produce other faculties. For example, a stone when burned loses its natural faculty and becomes lime, and it retains the power of burning. In the same way, a cedar, having lost the power of growing, possesses the efficacy of healing.

for its cedar-resin is destructive to worms. ^A It is therefore necessary for prudent men to observe the appellations of things and to inquire, that they may be able to discover how many appellations of every kind of substance they possess—active ones, not natural ones—having received and holding and being called by them from their own operations. For, indeed, as we have said before, just as God is named from considering all things, and an angel from his angelic operation and service, and man from looking at things above; so it is with the rest. For the virgin is so called from mortifying the inflammation of the flesh; a dove is so called because it flies firmly; a deer is so called because it destroys serpents; ^B a swallow is so called because it moves its lips in chattering; a serpent, that is, the one who speaker—that is, the one who spoke to Eve once upon a time; a gazelle, from its keenness of sight; a turtle-dove, from keeping its seed—that is, its own kind; a nightingale, because it is always singing, both in summer and in winter; a vulture, because of its soaring flight in circles; a horse, because it rides on its feet; an eagle, because it is many times renewed and lives for many years; a bird, because it extends its wing; a river, as having a drinkable operation; a torrent, because it flows in winter; nature, from producing hypostases; an herb, ^C because it extends upward, just as also man, from looking upward; a soul, having this name from its own power. For *psychien* (to cool) is the same as to vivify; therefore it is called *psyche* (soul) from its faculty of vivifying, for it vivifies the body. There are also six hundred other things, which we pass over voluntarily, lest we should mention everything by its own names.

V. Concerning Union

What is union, and in how many ways is it understood? Union is a common concurrence of distant things. It is called union because things become one, that is, because they come together and are mixed. Moreover, union is said to be in five ways: commixtive, divisive, habitual, ^D positional, and the holy union of Christ, which, beyond these, is called according to hypostasis. And a union is indeed called commixtive, such as that of wine and water; divisive, such as that of man to man; habitual, such as that of gold to gold. But the union of Christ is declared to be above these, according to hypostasis. And union according to hypostasis is the self-subsistent concurrence of two natures in the womb of the holy Theotokos Virgin. For neither does the body exist there before the Word of God, nor the soul; but flesh at the same time, and God the Word at the same time. Animated rational flesh existed in Him, just as, it seems to me, in our own conception as well, the soul, subsisting by itself, concurs simultaneously with the body. For neither does the body subsist of

^A itself, nor does the soul exist before the body, which is a certain image of the union of the Lord.

VI. On the Consubstantial.

What is consubstantial, and in accordance with what is it called consubstantial, and in how many ways is consubstantial used? It is called consubstantial which exists of the same substance and efficacy without distinction. For it is called consubstantial precisely because it possesses the same substance and power. It is said to be consubstantial in five ^B ways: as consubstantial, co-generated, congeneric, co-substantial, and co-phyletic. That is consubstantial which exists in the same substance, yet possesses some difference; for example, a porous stone and a hard stone: these are consubstantial, that is, they are of one substance. So also palm wood and ebony wood, and likewise the flesh of a camel and the flesh of a fish. These are called consubstantial because they are of the same substance. Just as all men are of one substance, yet have differences in their being—one is tall and another is short, one is strong and another is wretched—nevertheless, they are of one substance, I mean in respect of soul and body.

But it is called heterousion (of another substance) that which exists of a different substance and is not at all akin to the other, but is entirely alien and in every way unlike it, such as water and fire; for the substance of fire is one thing, and the substance of water is another. And therefore it is called heterousion because it is of a different nature and is of a different ^C kind; such as man and God, and angel, and clay, and sun, and grass. For these are in every way unlike one another, and for this reason they are called of different substances, as if because one does not share in the substance of the other; but one is of this kind, and the other is of another, as has been said.

VII. On the Soul and the Mind.

The soul is spoken of in two ways: one is the irrational soul, which belongs to beasts; the other is the rational soul, which belongs to men. And that of the beasts received its creation from the earth according to the command of God, as the divine Scripture says: "And God said, Let the earth bring forth creeping things of living souls." Thus the animals received their soul from the earth. For this reason they have an inclination and all their appetite toward earthly things only, and they do not contemplate the things above. Let us explain ^D how their soul was made from the earth. The earth, according to the command of God, gave flesh to the beasts; and the flesh produced blood. The blood became a bestial soul for the animal, so that when the animal dies, the blood hardens and changes into flesh. And the flesh, having corrupted and decomposed, becomes earth again. And for this reason they are ignorant, and do not contemplate the things above. But man received his soul from the divine inspiration, and for this reason he recognizes divine things, pursues what is above, understands heavenly things, and exists as a rational and intellectual being. But let no one suppose that the spirit which God breathed into man became a soul; far be it; rather, that spirit created the soul. For

^B if that spirit within man were the soul, the soul would undoubtedly be of the essence of God. If, therefore, the soul were of the essence of God, why would it not be eternally unalterable and immutable, as God is? For He himself says: "I am who I am, and I do not change." But the soul is sometimes foolish, sometimes wise; sometimes sinful, sometimes just; at one time faithful, and at another time faithless; sometimes ignorant, sometimes knowledgeable; sometimes eager, and sometimes sluggish. Since the soul possesses these qualities, how can it be said to be of the essence of God? That is by no means possible. But this inspiration fashioned the soul in man as a rational and intelligent being. For this reason the soul also contemplates the things above through its intellect, and seeks, hungers for, and desires the things that are there, because it has its creation from there. The soul of irrational creatures is not so; but because it is earthly, it seeks only earthly things, and therefore it dies along with the body. But the soul of man exists eternally and has no end.

The soul has three parts: the rational, the irascible, and the concupiscible. And by the rational part it loves God; by the irascible part it is angered against the demons, acting courageously against them; and by the concupiscible part it desires eternal goods. Man also possesses five bodily senses and five spiritual senses. Indeed, the bodily ones are these: sight, hearing, smell, taste, and touch. In sight, white and black are perceived; in hearing, the sharp and the grave; in smell, pleasant odor and foul stench; in taste, sweet and bitter; in touch, hard and soft, hot and cold. The senses of the soul, however, are these: mind, intelligence, opinion, phantasia, and sensation. And the organ of each sense is called a sensorium, because it preserves the sense of the sensitive animal. ^C It is also worth knowing that while every flesh is called a body, not every body is called flesh. Indeed, the stars are called celestial bodies, yet they are not called celestial flesh. A body is said to be of two kinds: a material body and a subtle body. A material body is that which can be grasped by the hand, and which is subject to corruption and death; but a subtle body is that which cannot be grasped or touched, such as the sun, the moon, and the stars. The dense and material body, which is called flesh, consists of four elements—of blood, phlegm, humors, and bile—or rather, of air, earth, fire, and water; that is to say, of hot, cold, moist, and dry. The sun is the hot and vital element; the air, the hot and moist; the earth, the dry; the waters produce the moist element. These are the things of which man, or rather the flesh of man, consists; therefore, after death, it is resolved back into them.

VIII. On the corruptible.

What is corruptible, whence is it so called, and in how many ways is it spoken of?

^A It is said to be corruptible in two ways: corporally and spiritually. Spiritually, a person is said to be corrupt when they have sinned, as the Scripture says: "They are corrupt, and become abominable in iniquities" (Ps. XIII, 1). Corporally, however, it is said to be corruptible in three ways: *interitus* (destruction), *corruptio* (corruption), and *consumptio* (consumption). *Interitus* is said to be solely the separation of the soul from the body, and death. *Corruptio* exists when the body is eaten by worms, and only the bones are left behind. *Consumptio* is named when those very bones also rot and are consumed, and pass away, no longer existing. This is what we say regarding our Lord Jesus Christ, that He received only *interitus*, that is to say, death. But His all-holy body did not at all undergo *corruptio* or *consumptio*; rather, He rose on the third day, having become the firstborn from the dead.

IX. Why is He called the firstborn? Because He rose first from Hades, just as we also are going to rise at the second coming. And since Lazarus, the daughter of Jairus, and many others rose before Him, why was none of them called the firstborn? Because those who rose from the dead died again. But Christ, having risen, died no more. And whatever shall occur to us in the resurrection, this has already happened to Him. For He was the first to rise from ^B the dead with that resurrection which is in incorruptibility, of which we also hope to be partakers in the future, a resurrection which no death shall follow.

X. What is the Word, and in how many ways is the Word spoken of? The Word is said to be spoken of in three ways: the substantial Word, which is God the Word; the internal word, which is of the angels, and that which we speak in our own mind; and the enuntiative word, which is uttered through the tongue, and is also called the messenger of the mind. The Word (*logos*) is so named from speaking (*legein*).

XI. What is a Christian? A Christian is a true rational house of Christ, built up through good works and right dogmas. A heretic is a slanderer and accuser of the truth. Heresy is the false assumption of that which is not. Immutable is that which always remains the same. Natural is that which is situated in nature, or that which is truly recognized as true. Contrary to nature is that which God did not make in this way, or that which He did not make at all, such as sin and death. There are three things that are spoken of regarding humanity: that which is according to nature, that which is contrary to nature, and that which is above nature. And according ^C to nature is marriage; ^D contrary to nature is fornication;

^A above nature is virginity. And again, according to nature is wealth justly acquired; contrary to nature is greed; above nature is the renunciation of possessions. Similarly, according to nature is temperance in food; contrary to nature is gluttony; above nature is fasting. Likewise again, according to nature is peace; contrary to nature is tumult; above nature is love toward those who show enmity. And in the other things, similarly.

Etymology is the correctness of the force of a name, interpreted from the sense itself; for example: Why is "peace" [εἰρήνη] so called? Because it causes the mind to be tranquil [ἠρεμεῖν]. Just as, again, "tumult" [ταραχή] is so called because it is easily confused [ῥᾷον χεῖσθαι]; and "error" [πλάνη] because it makes the mind stray [πλαγιάζειν]. "Temperance" [σωφροσύνη] is either from "thinking soundly" [σῶα φρονεῖν] or from "guarding the body [σῶμα φρουρεῖν] from filth." "Fornication" [πορνεία] is so called either because it inflames [πυροῦν] youth, or because it maims [πηροῦν], or because it blinds [ἐκτυφλοῦν] the mind, or because it inclines one towards things that are far off ^B. And in the other things, similarly.

The body, having its composition from the elements, admits of dissolution and vanishes. For this reason, the bodies of both men and animals turn out to be corruptible and mortal, consisting of four elements: I mean earth, water, fire, and air. For those things which consist of these are always being generated and always perishing, through the dissolution of the composition of the elements, and each one resolving into its own proper place. But the elements themselves, being simple and incomposite, retain their own stability and are indissoluble until the end.

XII. Concerning the Soul

^C Concerning the soul we say that there are five affections in it, which are called psychic affections. These are: anger, sorrow, fear, distress, and envy. He, therefore, who possesses a prudent mind is able to master these. The soul is by itself hot, like a burning fire. As, therefore, fire cooks what is cast into a pot, so the fiery soul breaks down and consumes the food sent into the stomach. For the soul is not called "soul" [ψυχή] because its substance is cold, as some of the more simple-minded have supposed, but because, due to its great heat, it dries up the humors; as can be confirmed also from the operation of the sun. For being hot and fiery, it dries up mud and draws up every humor. That the soul is hot by nature is confirmed also by the dying. For when the soul departs and leaves the body, all the limbs are found cold and icy, no less than winter frost. For as long as the soul has food in abundance, the body flourishes and is strong; but when it lacks food, it consumes and destroys the body itself. For the body cannot withstand the heat of the soul without food, just as neither can a copper vessel, placed on a furnace, bear the intensity of the fire without water; for it is dried out ^D and dissolves completely. Thus, therefore, the pot of the body, not having food,

being dissolved by the fiery soul, ^A it perishes utterly.

If at any time someone should dispute with you about the soul, ask him: "Tell me, does the soul of man reside in the whole body, or in one specific place?" And if he replies that it is in the whole body, say to him: "How is it, then, that when one's hand or foot is cut off, the soul is not also cut off, and yet the man still lives and does not die?" But if he says to you: "It resides in one part," respond again: "And how can the other parts of the man exist without a soul, and how can a man have a lifeless limb? And how is it possible to live without a soul? For everything that has no soul is dead; and you do not know what you are saying. But I will tell you in what place, and in what manner, and where the soul rests." ^B It is established in three places of the body, and just as the sun’s ray occupies one specific place and penetrates into a house, yet illuminates the entire house, so too the soul, resident in these three parts of the body, gives life to the whole house, the body. The soul has its seat in the heart, and in the rear part of the head, which is called the cavity, and in the basilica veins. In these three parts, therefore, the soul dwells. For this reason, in whatever hour the heart is wounded, or much blood flows from the basilica vein, or the head is struck and severed by a sword, the soul immediately departs from the body, and the body is found dead. Yet, while the soul dwells in these three parts, it distributes its own vital power to the whole body.

NOTICE REGARDING THE WORKS THAT FOLLOW [DEDICATED] TO ANTIOCHUS THE DUKE

I. It is clear from the epistle to John and Antiochus (printed in Vol. I [now Vol. II], p. 763) that a certain Antiochus existed in the age of Athanasius, who was familiar to Athanasius himself. He was also a presbyter, just as this Antiochus is mentioned later as having been ordained a presbyter. Thus, that Antiochus the presbyter was perhaps the occasion for various works being published under the name of Athanasius, dedicated to Antiochus. But whether they were written on that occasion or another, it is clear that they are not by any means Athanasian; rather, they are the work of another writer, later than Athanasius and far inferior in talent.

II. Of these three treatises inscribed to Antiochus, the first two, namely the *Doctrina ad Antiochum* and the *Opusculum ad Antiochum*, had not yet been published. Whether those three latter opuscula are by the same writer is not at all certain; the style of the discourse, however, is not very different. Moreover, they are all ancient, for we have borrowed the first two from ancient manuscripts; but the *Questions to Antiochus* are cited by an Anonymous Ravennas of the seventh, or as others think, a later century—published by D. Placidus Porcheron—at the place to be noted below. We place those *Questions to Antiochus* in the final position, so as not to separate them from the other questions which are not inscribed to Antiochus. We must treat certain points regarding each of these.

III. The *Doctrina ad Antiochum*, a product of an idle man, as anyone can see, is nevertheless precious and commendable for the reason that it presents to us in Greek a great part of the book of the *Shepherd* [of Hermas], whose Greek originals have long since perished; and indeed it does so in a version so pure, and so consonant with the Latin *Shepherd of Hermas*, that it is evident it was for the most part transcribed from it word for word. For, in the first place, this writer represents Antiochus as approaching St. Athanasius on account of bodily infirmity: so that he might alleviate his illness with his prayers and pave the way to penitence with his admonitions. To him, once his health had been restored, Athanasius delivers twelve commandments: which are nothing other than those twelve commandments of the *Shepherd of Hermas*, which constitute its second book. Yet this is done in such a way that he does not always present them whole, but with some portions omitted. Then, many other things from the same book are stitched together here and there: and finally...

he recounts a clear and lengthy vision of Antiochus, which he has also borrowed verbatim from the third book of the Shepherd. This little work, therefore, although at first glance it might seem unworthy of even a penny's consideration, is nevertheless of the greatest importance, inasmuch as it provides us with many lengthy fragments from that book, which was published in the age of the apostles and mentioned by so many Fathers, not without praise. It is therefore with a sound judgment that we have taken care to publish whatever is circulated in manuscripts under the name of Athanasius; for if, as some have urged, we had rejected everything that had been composed under the name of Athanasius by unskilled and inelegant writers, we would have had to reject this little work at first glance, along with many others, none of which lacks its own utility. In an ancient manuscript of the Church of Carcassonne, this treatise is inscribed as follows: *Here begins the doctrine and exposition of the holy Athanasius, bishop of the city of Alexandria.* But we do not have access to that codex.

IV. Another little work follows, titled TO ANTIOCHUS, written in a vulgar and rather inelegant style, in which the final judgment of God and the various torments of hell are recounted at length. That anyone should think to attribute this to Athanasius is unthinkable, so much does it recoil from the *energeia* and elegance of Athanasius.

V. Thirdly, the QUESTIONS TO ANTIOCHUS occur, which have long appeared among the published works of Athanasius, and are not composed as they exist now for the first time: but since they were fewer in number in the past—not more than 35 in the old Latin editions and in some manuscripts, while in others they numbered 41. Now there are as many as 156, with scribes always adding new questions; hence it happens that the codices vary a great deal among themselves. Moreover, it is perfectly obvious that these questions are not from Athanasius, but that some have been excerpted here and there from various authors, and others composed by various writers; hence it is that some are more outstanding and elegant than others, and not unworthy of being read. Indeed, some things are found to have been translated here from Athanasius himself. We have, according to our ability, noted in the margin the authors from whom they were excerpted. Hence it is clear that some are older than others, as we have already said. But the fact that some offer an argument for their spuriousness based on the ground that some Fathers, who were later in age than Athanasius, are mentioned here, is not of such great weight; since, as it happens, those passages in which these Fathers are cited do not exist in the most ancient codices. But it is shown more clearly than light from other sources that they are not by Athanasius: 1st, from the style of discourse, which is uncouth and inelegant, at least for the most part, for the style is not at all consistent, because many things were excerpted from various writers without naming them; 2nd, from the many trifles which anyone would easily notice; 3rd, from what is said about images and their veneration in number 39. For although, as Eusebius testifies, many in his time kept the painted images of the apostles with them in honor, the use of images was not so frequent then. Finally, from many other things which it is not worth bringing forward, lest we dwell longer than is reasonable in proving a matter that is most evident. For the rest, as regards questions 30 and 31 concerning the angels, which appear above on page 21 in the testimonies from sacred Scripture, I suspect they were excerpted from this treatise and translated there; for what follows them has an affinity with them. Similarly, question 71 seems to belong more to this treatise than to those testimonies; where what follows has nothing to do with that question. But here, on the contrary, the subsequent question is of the same subject.

THE DOCTRINE OF OUR HOLY FATHER ATHANASIUS TO ANTIOCHUS THE DUKE

S. P. N. ATHANASII DOCTRINA AD ANTIOCHUM DUCEM (36).

1. A certain duke named Antiochus, suffering from a grievous illness, approached the most holy bishop Athanasius, and begged him to pray for him so that, if he were to be healed, he would henceforth return to the Lord, repenting of his sins. And after the bishop had prayed to the benevolent God, he was healed the next day. Then he came, bringing his possessions, which he laid at the feet of the bishop, asking that they be given to the poor and to those in need; and that he himself might be allowed, having received the venerable habit from the holy man, to lead the virtuous and mo-

- ^A nastic life; all of which the bishop, by the grace of God, accomplished. Then Duke Antiochus says to the bishop: "It was my duty, from the time I was baptized, to preserve the faith and not to violate my baptism any further; but since my own folly has cast me into great negligence, I entreat your holiness to teach me, to instruct me, and to admonish me as to which deeds, works, and thoughts I must hereafter abstain from, and to which virtues I must, on the contrary, apply myself."

Then the bishop, having offered a prayer and sat down, began to teach him in the Holy Spirit, how to fulfill every one of the commands of Christ's doctrine. He begins, therefore, to say to him:

The First Commandment: Concerning Faith

He who is coming to an immaculate virtue ^B and intending to live an honorable life, and who is repenting for his former sins, ought before all things to believe in one God the omnipotent, maker of heaven and earth, of all things both visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, through whom all things were made, those in heaven and those on earth; being God our Savior, consubstantial with the Father. And in the Holy Spirit, the Lord and Giver of Life, who proceeds from the Father, who is worshipped and glorified together with the Father and the Son. God is one, alone encompassing all things, and alone being uncircumscribed, and He is able to do all things, and nothing is impossible for Him. If you believe in this way with all your heart, and with all your soul, and with all your strength, and if you fear Him, and practice restraint as I tell you, your supplication will be heard, and having believed, you will receive from Him help, victory, and salvation forever. Amen.

The Second Commandment: Simplicity is to be preserved: one must not speak against one's neighbor.

And rising up, he prayed; and after the prayer, he says to him: "Have simplicity, and be innocent, and be as infants who do not know the malice ^C that destroys the salvation of men. In the first place, speak evil of no one, nor listen gladly to one who speaks evil; for otherwise, you yourself who listen will be liable for the sin of the one who speaks evil, if you believe the slander to which you have lent your ear; for if you believe it, you yourself become guilty of sin against your brother, and in such a way you become guilty along with the slanderer. For slander is an evil spirit, and a turbulent demon, which never abides in peace but is always dwelling in dissensions. Abstain, therefore, from it, and you will have peace with all men. Put on simplicity and honesty, in which there is no evil stumbling block, but ^D all things are good and pleasant; and you shall live forever. Amen."

Having sat down, he says to him:

203

The Third Commandment, that lying is to be avoided.

The Fourth Commandment, that chastity is to be kept.

The Fifth Commandment, that long-suffering is to be kept.

^A it does not lead astray those who are full of faith, nor is it able to work upon them, because the power of the Lord is with them; but it does lead astray the double-minded. For when it sees such people standing firm, it injects itself into the heart of the person, and thus the person becomes bitter on account of worldly matters, or some friend, or over receiving and giving, or over such trifling matters. All these are foolish, empty, and unprofitable to the servants of God. Long-suffering, however, is great and strong, possessing powerful strength and sitting in great breadth; cheerful, exultant, and free from care, it glorifies the Lord at all times, having nothing bitter in itself, remaining ever in ^B meekness and peace.

This long-suffering, therefore, dwells entirely in those who keep the faith. But short-temperedness is, first of all, madness and lightness of mind; then, from foolishness comes bitterness; from bitterness, a vehement soul; from a vehement soul, anger; from anger, wrath. Then wrath, being composed of so many evils, becomes a great and incurable sin. For when all these human things dwell in one vessel, where the Holy Spirit also resides, that vessel cannot contain it; rather, the tender Spirit overflows, having no habit of dwelling with an evil spirit and with such hardness of heart. It withdraws, therefore, from this person and seeks to dwell with meekness and peace. ^C Then, when it has departed from the person in whom it dwelt, that person becomes empty of the Holy Spirit, and finally, filled with evil spirits, he is unsettled in all his actions, driven hither and thither by wicked people, and is wholly blinded to the good mind. Thus, therefore, it happens to all the short-tempered. Abstain, therefore, from the short-temperedness of the evil demon; put on long-suffering, and resist short-temperedness, and you shall be praised with reverence by those who are loved by the Lord. See, therefore, that you do not disregard this commandment; for if you keep this, you will be able to keep the others as well. Be strong, therefore, in them and be strengthened, and you will conquer and will live unto the ages. Amen.

Sixth commandment, explanation of the first.

6. And rising, they prayed, and the bishop sat and said to him: "Hear also the sixth commandment. I commanded you in the first commandment to keep faith and fear and to be temperate." Antiochus answered: "Yes, Lord, so it is." The bishop says to him: "But now I wish to declare to you also their powers, that you may understand the power and efficacy they have; for they are of a double kind, and are situated in ^D superfluous things; you may infer. DO NOT. our own, but we have borrowed these from the homily of Antiochus. 6. And standing, they prayed, and the bishop said to him: "Hear also the sixth commandment. I commanded you in the first commandment, he says, to keep the faith and fear, etc. In the following words, however, the seventh commandment begins also in the Greek."

Those things stand for the righteous and the unjust. You, therefore, believe the righteous one, but believe nothing of the unjust one. For righteousness has a straight path, while unrighteousness has a crooked one ^A (54). There are two angels with man: one of righteousness, and one of wickedness. And the angel of righteousness is gentle, modest, mild, and strong. Therefore, when he ascends to your heart in this way, he immediately speaks with you about righteousness, about purity, about modesty, about self-sufficiency, and about every righteous work and every glorious virtue. When all these things ascend into your heart, know that the angel of righteousness is with you. Therefore, believe him and his works, and become master of them. See, then, also the works of the angel of wickedness. First of all, he is irascible, bitter, and foolish, and his works are evil, casting down and overturning the servants of God. When he ascends into your heart, recognize him by his works. Antiochus says to him, "How, lord, shall I recognize him? I do not know, unless I learn from your words." The bishop answers him: "Listen carefully and be attentive. When some irascibility or bitterness comes upon you, know that he is in you; then thereafter [ensue] desires for many deeds and the luxury of foodstuffs and many and varied drunkennesses of foods that are not proper, and desires for women, and avarice, pride, and arrogance, and whatever is similar to these. When these things, therefore, ascend to your heart, know that the angel of wickedness is in you. You, therefore, having recognized his works, depart from him and believe him in nothing. You have, then, the workings of both angels; understand them. Concerning the works of faith, this is the commandment, that you should believe the works of the angel of righteousness, and having performed them, live for God: for to Him is the glory forever. Amen. ^B Remember that in the first commandment I commanded you concerning faith (55) and fear and temperance." He answered: "Yes, lord." He says to him: "Now listen to the seventh commandment, concerning fear. Fear the Lord and keep His commandments, and you will be powerful in deed, and your deed will be incomparable. If you fear the Lord, you will perform all things well. This is the fear with which it behooves you to be held. Do not fear the devil, for there is no power in him, nor is he to be feared. He in whom there is excellent power, he is to be feared. For whoever has power and authority, he is formidable; he who holds no power is contemptible to all. The servant of the Lord is strong and fears nothing. Fear, therefore, the Lord and you will live for Him, keeping His commandments unto the ages. ^C Two angels are..." ^D [The bishop says:] "Listen also to the eighth commandment, concerning abstinence. Consider that abstinence is of a double kind. For in some things..."

you ^A must abstain, and in some things you must not. That which is evil you must abstain from and not do, but that which is good do not abstain from, but rather do it."

He says to him, "Antiochus: Yes, I beg you, explain everything to me in detail; for I have never heard such a discourse of salvation, arming man against every device of the devil. Therefore, I have ordered my secretary to write down all this glorious and virtuous teaching."

The bishop says: "Abstain from all malice, from drunkenness, from iniquity, from evil luxury, from many and sumptuous foods, from wealth, from boasting, from high-mindedness and pride, and from lying, and from slander, and from hypocrisy, and from malice, and from all blasphemy. These deeds are evil in the life of men. From these actions, therefore, the servant of God must abstain. For he who does not abstain from these cannot live to God. ^B Listen also to the things that follow these."

The Duke Antiochus says: "For are there still, Lord, other evil works?"

The bishop says to him: "And there are many things from which the servant of God must abstain: theft, lying, deprivation, false testimony, greed, arrogance, and whatever is similar to these. Does it not seem to you that these things are evil?"

He answered: "And truly evil for the servants of God."

The bishop says to him: "Abstain, therefore, from all these, that you may live to God and be enrolled with those who abstain. These, then, are the things from which you must abstain; but hear what you must not abstain from, but rather perform: First of all, faith, fear of the Lord, concord, love, words of righteousness, truth, patience. There is nothing better than these in the life of men. If anyone keeps these and does not abstain from them, he is blessed in his life. ^C Then hear the things that follow these: to minister to widows and to visit orphans who are in need, to redeem the servants of God from necessity, to be hospitable (for in hospitality benefit is found), to be peaceable, to become needy, to revere every old man, to practice justice, to preserve brotherhood, to bear reproach, to be long-suffering, to be free from malice, to comfort those who are weary in soul, not to cast away those who have been scandalized from the faith, but to turn them back and make them cheerful, to admonish those who sin, not to oppress debtors, not to grieve the needy, and whatever is similar to these. Does it seem to you that these are good?"

Antiochus answered: "For what, Lord, can be better than these?"

The bishop ^D says to him: "Exercise yourself in these, and do not abstain from all things, and you shall live to God for all ages. Amen."

The ninth commandment, the dubiety of the soul is to be avoided.

9. And when they had prayed, the bishop, rising, says: "Listen also to this teaching; for it is very useful. Remove from yourself the dubiety of the mind, or..."

^A and do not hesitate at all to ask from God, saying within yourself: 'How shall I be able to ask from the Lord and receive, having sinned so much against Him?' Do not reason thus, but turn with your whole heart to the Lord, and ask from Him without doubting, and you shall know His great compassion, that He will not forsake you, but will fulfill the petition of your soul. For God is not like men, who are mindful of injuries, but He is unmindful of transgressions and has compassion on His own creation. Cleanse, therefore, your heart from all such vain thoughts and from the words previously spoken to you, and ask from the Lord, and you shall receive; and you shall not be deprived of any of your petitions, if you ask without doubting. If you doubt ^B in your heart, you shall receive nothing of what you request. For those who doubt toward God are like double-minded men, and they receive absolutely nothing of their petitions. But those who are whole in faith ask for all things, trusting in God, and they receive, because they ask without doubting and without a wavering mind. For every double-minded man, unless he repents, will be saved with difficulty. Cleanse, therefore, your heart from double-mindedness. Put on faith, for it is strong, and trust in God that you will receive all the petitions for which you ask. And if, having once asked a petition of the Lord, you do not receive it, do not be double-minded because you did not immediately receive the petition of your soul; for it is for the sake of some temptation or some fault ^C unknown to you that you did not receive it. Do not, therefore, grow weary in praying until you obtain the petition of your soul. But if, while praying, you lose heart and doubt, blame yourself, and not the One who did not grant the request. Beware, therefore, of this mental dubiety, which is wicked and foolish and tears many up by the roots from the faith, even those who were previously very faithful and strong. Scorn it, therefore, in every matter, having clothed yourself with a strong and firm faith. For faith promises all things, and accomplishes all things. But dubiety, which believes in nothing, fails in all its works. Do you, therefore, give yourself to prayer, through the power of faith, and you shall live to God, as shall all who have scorned dubiety unto the ages. Amen.

The tenth commandment, that evil concupiscence is to be eliminated.

10. When they had prayed again, the bishop says to him: "Listen to the tenth commandment: Remove from yourself every evil desire, and put on good and ^D honorable desire; for having clothed yourself with this, you will hate evil desire. For wild desire falls into such evils; into sorrow, by which the imprudent man is miserably consumed. Now, sorrow consumes such men because they lack the garment of good desire, but are mixed with this world. These, therefore, it delivers unto death." And Antiochus asks: "What are those things, Lord, in evil desire that deliver men unto death? Make them known to me, that I may flee from them." The bishop says to him: "Listen. First of all, the desire for a woman, then...

and the luxury of wealth, which is avarice, and that of many and vain foods, and of much intoxication, of various tastes, and other many and foolish pleasures, and of human and vain glory. Every luxury is foolish and empty for the servants of God. You must therefore abstain from these desires, that by abstaining you may live for ^A God. But if you serve the good desire and submit yourself to it, you are able to master the evil desire and to subject it, as you wish." Antiochus says: "I would like to know in what ways I ought to serve the good desire." The bishop says: "Listen. Perform justice, hold fast the virtue of truth, and honor the fear of the Lord, and faith, and love, and humility, and poverty ^B more than worldly vanity, and such things; if you do these things, you shall be a servant acceptable to God for all ages. Amen."

Again the bishop says to him: "The devil, when he sees that he cannot harm you by himself—that is, through his own thought—then he brings to you weaker monks, and through them offers you some occasion of arguments, or works, or leisure, or carnal zeal, in order ^C to cause you to stumble and to be troubled. But you, knowing that this is a trick of the enemy, do not begin to say in your mind: 'Am I, born of such a noble family, to prostrate myself at the feet of this man who is a commoner and a man of the people?' Nay, rather for this very reason fall before him, mindful of the commandment of our Savior Jesus Christ, which charges you: 'If anyone strikes you on the right cheek, turn to him the other also,' and do not depart from ^D his feet before you have received forgiveness from him with prayer, so that the crown of humility may be given to you perfect for all ages. Amen."

The eleventh commandment: that sadness is to be avoided.

11. And when both have prayed, the bishop says to him: "Listen also to the eleventh commandment: Cast away from yourself sadness; for it is the sister of doubt and of quick temper." Antiochus says: "How, Lord, is it her sister? For quick temper seems to me to be one thing, and doubt another, and sadness another." The bishop says to him: "Why do you not understand what is said to you? For they do not understand, those who cast themselves into carnal ^D and worldly matters. Do you not understand that sadness is the worst of all the passions and the most grievous to the servants of God, and that it destroys man more than all the spirits? But those who have the fear of God, and search into the works of God and truth, and have their heart toward the Lord, understand and perceive all that is said to them more quickly, because they are pure and free from every worldly care and anxiety, and have nothing else in themselves but the fear of God."

^A For where the Lord dwells, there also is much understanding. Cleave therefore to the Lord, and you will understand all things. Hear, then, how sadness wears out the spirit, and yet again how it saves. When a double-minded man sets out to do something, and fails because of his double-mindedness, sadness goes out into the man and grieves the Holy Spirit and constricts it. Then, again, when irritability attaches itself to a man regarding some matter, and he becomes very bitter and commits some evil act, sadness again enters into the heart of the man who became irritable, and he is grieved at his deed, which he has done, and repents that he committed a wicked act. This sadness, therefore, seems to have a saving quality, because he repents of the evil deed he committed. But both things grieve the man: sadness, because the matter did not fall out according to his intention; and irritability, because he performed a wicked deed. Both, therefore, are grievous to the Holy Spirit. Remove, therefore, sadness from yourself, and do not grieve the Holy Spirit that dwells in you, lest it cease to intercede with God, and depart from you. For the Spirit of God, which is given to this flesh, does not endure carnal sadness, nor constriction. For only the sadness over past sins brings utility, provided that you do not sin again. Put on, therefore, cheerfulness, which always possesses grace before God and is most acceptable to Him, and delight in it. For every cheerful man works good things, and thinks and ponders good things, and despises vain sadness; whereas the sad man is constantly angry and works iniquity, neither praying to the Lord nor confessing his evils to Him. For the prayer of a man occupied by sadness never has the power to ascend to the altar of God, because sadness sits in his heart. Worldly sadness, therefore, mixed with prayer, does not allow the prayer to ascend pure to the altar. For just as vinegar and wine mixed together ^B do not provide the same pleasure, so too, sadness mixed with the Holy Spirit does not send forth the same prayer. Purge yourself, therefore, from that wicked sadness, and you shall live to God for ages. Amen.

The Twelfth Precept, that one ought to fear God and not fear the devil.

12. But after they have prayed, the bishop says to him: ^D Look steadfastly, and turn to the Lord with your whole heart, and do not fear the devil; for there is no power in him against the servants of God, since it is God who gives the victory. The devil only imprints a certain terror, but that terror has no strength. Do not fear him, therefore, and he will flee from you. Nor be afraid of his threats. For he is as weak as the sinews of a corpse. Nor can he dominate the servants of God who hope in Him with their whole heart. The devil is able to struggle, but he is not able to overcome. If, therefore, you resist him, he will flee from you, having been vanquished and put to shame. Fear rather the Lord, who is able to save and to destroy. Do not be afraid or terrified of death, which is fleeting

but fear sin, for it is a matter of choice. Guard yourself against the three members of your body: the eye, the mouth, and the hearing. Beware lest you look upon anyone with envious and lewd eyes; lest your mouth speak harmful things; and turn your hearing toward sound teaching, lest you accept ^A ungodly words, or be overcome by senseless thoughts or harmful hearing, and turn back like a dog to its own vomit. Rather, take into your mind that final day. For you will not live forever, but remember the distress and the choking of that time, the hour of death, the sentence of God pressing upon you, and the angels hastening, and the soul disturbed by these spectacles, at the same time bitterly whipped by its conscience and piteously looking back toward the things of this world. And inscribe in your mind the inescapable necessity of that long journey, the final end of the common life of men, when the Son of God shall come in His glory with His holy angels. For He shall come and shall not keep silence, when the Lord comes to judge ^B the living and the dead and to reward each one according to his works. Remember the river of fire, the worm that dies not, the terrible hades, the outer darkness, the bitter weeping, the gnashing of teeth, the unquenchable furnace. For all things shall be made naked and manifest when that trumpet, sounding something great and terrible, shall awaken those who have slept from the ages, and they shall come forth, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment. Remember the vision of Daniel, how he brings judgment before our eyes, saying: "Until thrones were set, and the Ancient of Days sat, and His garment was white as snow, and the hair of His head as pure wool. His throne was as a flame of fire, His wheels were burning fire; a river of fire was drawn before ^C Him. Thousand thousands ministered to Him, and ten thousand times ten thousand stood before Him. The court sat, and the books were opened." The good and the evil, the manifest and the hidden, things done, things said, things thought—them He shall immediately reveal openly to all, to angels and to men alike. For, as I said before, He shall show all things naked and manifest before the terrible judgment seat. See, therefore, that you do not waste in vanity the remaining time in which you ought to harvest His immeasurable mercy, for at the gates of hades you will seek this and will not find what you did not desire when it was set before you in the height of your days. Remember, then, this terrible day of the trial of judgment, and see how you are to ^D give an account to God who fashioned you, for He is the judge of the living and the dead, for glorified is the name of the Father and of the Son and of the Holy Spirit, as it was in the beginning and is now and ever shall be, world without end. Amen.

13. The bishop says to him: "Go in these precepts and exhort those who hear to walk in them, so that their repentance may be pure for the remaining days of their life; trusting that they shall receive not only the forgiveness of sins, but also the inheritance of the heavenly kingdom, which may God grant us all to attain by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the holy and life-giving Spirit, be glory, honor, and dominion for ever and ever. Amen." ^B

14. Having heard these precepts, Antiochus, having written them upon his heart as in a book, hastened and journeyed straightway to the monastery, saying to himself: "Lest by living alone I be exalted and harm myself; but rather I give myself to the obedience of the brethren; and observing the manner of life of each one, being moved by zeal, I also, by the grace of God, shall fulfill the same virtue." And this indeed came to pass; for having entered into the monastery, he so lived with the brotherhood that he thought himself to be living not among men, but among the angels of God; and whatever was ordered, he performed with all diligence, alacrity, and joy. Having cast aside all arrogance, pride, and recollection of worldly things, he practiced every temperance, obedience, humility, brotherly love, silence, and charity; thinking of nothing else but the precepts and admonitions of the holy father and bishop Athanasius and the hope that is in Christ Jesus. And all the brethren were edified, seeing the man, though once in the world wealthy and illustrious and raised with every refinement, now not considering himself a man of noble birth and free, but living in all lowliness; and they praised God who bestows more upon men than they ask or seek from Him. ^C When the prefect of the monastery saw him abounding in such accomplishments by the grace of God and adorned with every virtue, in the second year after his entry, he appointed him apocrisiarius of the monastery, so that when he went out into the city he might serve every need with all piety, in which thing all the brethren also concurred.

But the servant of God, Antiochus, not knowing how to refuse, with all piety, as from the beginning, fulfilled this law of obedience; ^D and having asked for prayer from all the brotherhood, he went forth thereafter into the city for every business of the monastery. And having found in the city an old friend, a deacon of the Church by the name of Pistus, he stayed with him whenever he came into the city for the sake of his service. Seeing therefore the great wisdom and virtue of the man, the envious demon, not bearing it, behold, I pray you, what he devised.

^A A lector named Alexander often visited her, and he corrupted her. When the girl became pregnant, the lector, fearing the bishop and unable to bear the shame, instructed the girl to attribute the cause to the servant of God, Antiochus, to which the girl agreed, so as to persuade everyone. And forty days after the birth of the child, the facts concerning the girl became known to the bishop. Having summoned her, the bishop inquired with many threats as to who might be the one who had done this. She answered that it was from the monk Antiochus, who, she said, was in the habit of coming to us. The bishop believed her, and all who were present. And having sent with great anger to the monastery...for the servant of God. ^B Having entered with him into the city with insolence, one was reviling him, another was spitting at him, another was heaping abuse upon him. But he stood before the bishop. And being asked about the girl and about what had happened, Antiochus said: "If I tell the truth, my truth will in no way be believed over your lie." And with the whole crowd standing by, the girl cried out: "What do you have to say? You cannot deny it; for from you the child was born; and why are you ashamed? Confess what you have done." Then the servant of God, Antiochus, sighing, said: "Give me the child, so that I may see if he was born of me." And having taken the child, who was forty days old, and holding him in his hands, having looked up to heaven, he said to the child: "In the name of the Lord, speak, child: were you born of me?" Then the child, by the grace of God, cried out with a loud voice: "No, servant of God; you are pure before God. He who committed this scandal is Alexander the lector." Then the girl, having realized the rebuke of God, immediately fell at his feet and expired. The bishop asked him to forgive the injury. ^C But the lector, having placed many heavy irons upon himself and having gone far from the city, shut himself up in a small cell until the end of his life in repentance, rendering a perfect confession to God, by the grace of our Lord Jesus Christ, to whom is the glory for ever. Amen.

16. And as he was returning to the monastery, near the gate of the city, a young man falls at his knees and says: "Servant of God, forgive me, for I spat in your face, having believed that wicked girl concerning the things said about you, and I am fasting on account of this boldness, and I am beseeching the Lord." But the servant of God, Antiochus, says to him: "Do not weep for me, nor fast; but weep and fast for the garment which you stole from the widow and poor woman three days ago; and although you had five garments, you stole the one belonging to the widow." Then the young man, having been convicted and trembling and marveling at how what he had done in secret and in the evening alone had become manifest, departs trembling and brings his own five garments and the one belonging to the widow, ^D

and gives everything to the woman, ^A beseeching her to fall with him at the knees of the servant of God. When he saw them both falling down, and him who was truly repenting from his heart, he received him with a holy kiss. And the young man says: "I wish, my lord, to fast for many days, because my sins are many." The servant of God says to him: "How do you wish to fast?" And he said to him: "From morning until evening." And Antiochus says to him: "And where do you spend your time while you are abstaining from food in this way?" And he said: "I visit my friends and my business, and then I sleep a little, and when evening comes, I take food." The servant of God Antiochus says to him: "This is not fasting. For if you abstain from foods but speak evil of someone, or grieve or slander someone, or harbor a grudge from a previous quarrel, or prepare a luxurious dinner in the evening, and begin to get drunk or to do shameful things, or to desire anything of that kind in your mind, it is much more profitable for you to eat five times a day and abstain from these things, rather than to taste nothing and yet be involved in those. For what is the benefit of abstaining from food but being filled with every other desire? Or do you not know that anyone who fulfills his desire in his mind, even if he is not satisfied with external foods, is already full and drunk? But if you wish to act with temperance and to fast, in order that your fasting may be acceptable to God, first of all take care to fast from every evil word that is spoken or heard, and purify your heart from every defilement and grudge and love of shameful gain. And on the day that you fast, be content with bread, vegetables, and water, giving thanks to God. And having calculated the cost of the meal that you were going to eat on that day, give it to a widow, an orphan, or someone in need, ^C who, having their own soul filled, will pray for you to the Lord. If, therefore, you complete your fast as I have instructed you, your sacrifice will be acceptable in the sight of the Lord, and written in heaven on the day of the retribution of the good things prepared for the righteous."

Hearing these things, the young man, leaving everything behind, compelled the servant of God to receive him into the monastery. And having followed him, and having kept everything that he had been taught by him, and having passed a year in great temperance, with tears and groanings, he fell asleep in peace, having delivered his spirit to the Lord.

17. Three years having passed, the head of the monastery being about to die, some holy bishops came to visit him; and the abbot asked them to appoint in his place Antiochus, who was a lover of the brothers, free from malice, and humble; and the brotherhood all entreated them likewise. ^D As he objected and lamented, with much force and necessity the bishops ordained him presbyter and appointed him abbot. And when the abbot had entrusted to him the whole brotherhood in Christ, he fell asleep in peace. Antiochus, therefore, having taken up the care of such a matter, with great zeal, temperance, and wakefulness

^A continued his prayers; and Christ performed many glorious deeds through him.

18. After two years of his administration, two faint-hearted brothers, by mutual agreement, left the monastery and returned like a dog to its vomit, yielding themselves to the pleasures, delights, and licentiousness of this age. When the servant of God, Antiochus, learned these things, he greatly afflicted himself, lamenting for both those brothers, and prayed to the Lord on their behalf. As they were chanting the ninth hour, when he knelt down with the brothers, he was caught up in an ecstasy, and his soul was seized by an angel. ^B And after much time had passed, and he did not awaken, his second-in-command rose up and gently exhorted him to stand and complete the service of prayer. But as they saw that there was neither voice nor hearing, they realized that he was beholding a vision and withdrew from him after completing the canon. When the sun was about to set, he cried out and said: "Glory to you, O God, glory to you." Then the whole brotherhood approached him, beseeching him to hide nothing from them that God had revealed to him. And being unable to hide it due to the great insistence of the brothers, he offered a prayer and began to say: "Having been taken up by the grace of Christ by an angel, I went into a certain field, and he pointed out to me a young man dressed in a garment ^C of saffron-colored clothing, shepherding many sheep. And those sheep were as if pampered, and very luxurious and merry, leaping here and there. And the shepherd himself was very merry over his flock and was running around the sheep. And I saw other sheep enjoying themselves and pampered in one place, yet not leaping. And he says to me: 'Do you see this shepherd?' 'I see him, Lord,' I said. 'This,' he says, 'is the angel of pleasure and deceit. This one bruises the souls of the servants of God and turns them away from the truth, deceiving them with wicked desires, in which they perish, forgetting the commandments of the living God and walking in the vain pleasures and deceits of this life. Therefore, they are perishing by this angel unto death and corruption.' ^D I say to him: 'I do not know, Lord, what is "unto death and corruption."' And he says to me: 'Listen and understand what you see. The merry and leaping sheep are those who have been pulled away from God to the end and have given themselves over to the desires of this age. In them, therefore, there is no repentance for their life, because even the name of God is blasphemed because of them. Their life is death. But those you saw not leaping, but grazing in one place, these are they who indeed gave themselves over to pleasure and deceit but have not blasphemed against the Lord. These therefore are corrupted from the truth; yet in them there is hope of repentance, in which they can live. Corruption, therefore, has hope of resurrection up to a certain time, but death has eternal destruction.'"

^A We walked on a little further, and he showed me another shepherd, very tall, wild in appearance, clothed in a white goatskin, having a scrip upon his shoulder and a very hard rod that had knots in it; his look was bitter, such that I was afraid of him. This shepherd then took the sheep from that first shepherd, that youth—those sheep, I mean, that were delighting and luxuriating, but not leaping—and he cast them into a certain steep place, covered with thorns and briars, so that the sheep could not extricate themselves from those thorns and briars, but became entangled in them and fared most miserably, being mangled by him and driven hither and thither. He allowed them no rest at all, nor would he let them stand in any place. Seeing them thus whipped and wretched, I was grieved for them, because they were being so tormented and had no respite at all. I asked the angel speaking with me: "Lord, who is this shepherd, so cruel and bitter?" He said to me: "This is the angel of punishment; he is of the number of the holy angels, but is appointed for punishment. He takes those who have wandered away from God and followed their own desires, and he punishes them, as they deserve, with terrible and various torments." I said to him: "I desire to know, Lord, what and of what kind these various punishments are." He said: "Hearken. These various punishments and torments are worldly trials. For when men separate themselves from God, thinking that they will dwell in peace and riches, then they suffer penalties; some are fined, others become destitute, others fall into many kinds of sicknesses and seditions, ^B others are insulted by their inferiors, and other such things happen to them. For many who stir up plans tumultuously are cast into many affairs, and nothing at all turns out well for them, and they are vexed and do not understand that it is because they have done evil that they do not prosper; and so they blame the Lord and do not endure for the remaining days of their lives to turn back to God and serve Him with a pure heart. But if they repent and become sober, then they understand that it was because of their evil works that they did not prosper, and so they glorify the Lord, that He is a just judge, and that they have suffered justly and have been disciplined according to their deeds. ^C Hearken, then, to the power of both: of pleasure and of torment. The time of pleasure and of deceit is one hour, but the time of torment is thirty hours, having the power of days. If, therefore, someone spends one day in pleasure and is called to account for it, and one day is tormented, that day of torment has the force of an entire year. As many days, therefore, as each person has given himself to pleasure, for so many years will he be tormented. You see, therefore, that the time of pleasure and deceit is nothing, but the time of punishment and torment is very long. Whoever spends his time in pleasure and deceit of this kind, and acts according to his impulses, is clothed in great madness; for in return for the pleasure and deceit of each day, he will pay a great penalty, one year for ^D each day. And I said to the angel: "What kinds of..."

day. And I say to the angel: What pleasures are harmful, tell me. Every carnal act is a pleasure. ^A Now, he performs it with delight. For the irascible man, in satisfying his own passion, takes pleasure; likewise the adulterer, the drunkard, the slanderer, the liar, the covetous, the defrauder, and those like them. For they find pleasure in their own action. But these actions are harmful to the servants of God. There are, however, also pleasures that save men. For many, in doing good works, find pleasure. This pleasure, therefore, procures life for the servants of God, whereas the aforementioned pleasures procure torment. Having revealed these things to me, the angel brought me back to my place. Let us then give glory, brothers, to the philanthropy of God; how long-suffering and merciful He is toward such great wickedness of men. To Him be glory unto the ages of ages. Amen.

^B 20. And after a short while, the two brothers who had gone out of the monastery fell into temptation and tribulations. For in one of them an ulcer appeared on his side, and having entered the hospital, he was operated on by the physician for a third time within two months, and even so he was not healed. It happened that the other, having fallen among rioters, was beaten on his back and belly and, loaded with iron chains, was cast into prison and spent many days in darkness. But because the prayer of the holy Father Antiochus appeased the merciful God, after some days Christ granted it, and he was released from prison. And that one again, having gone to the hospital, while his brother was still laboring in pain, supporting him a little with his hand as he leaned upon him, brought him to the monastery; and as the doorkeeper signaled, he found those brothers before the gate, and giving thanks to the lover of mankind, God, he received them. And having prayed over them, immediately he restored them to bodily health. And finally, repenting of what they had done, they continued in much asceticism, weeping and keeping vigil in great humility. And thus, after three years, with peace and a good confession, they fell asleep in Christ Jesus, to whom be glory unto the ages. Amen.

21. At another time, while he was reading the book of the commandments of the holy Father and Bishop Athanasius with voice and much delight, one of the brothers, having listened attentively to them all, says to him: "Lord, these commandments are great and beautiful and powerful, capable of gladdening the heart of him who is able to keep them. I do not know, Lord, if these commandments can be kept by many, because they are hard." ^D But the servant of God, having looked at him with great severity, said: "O cowardly, slothful, idle, and faint-hearted man, do you not know that if you set before yourself that they can be kept, you will easily keep them, and they will not be hard? But if it enters into your heart that they cannot be kept by a man, you will never

^A be able to keep them. Do you not understand the glory of God, how great and powerful and wonderful it is, in that He created the world for the sake of man, and gave him all authority to have dominion over everything upon the earth? What, then, is man lord of all these things, and is he able to have dominion over all things; how shall he not be able to have dominion also over these commandments? How did David defeat the alien giant and the warrior man, who was armed on every side? Was it not solely by his purpose and by faith proceeding from the heart? He alone offered these things to God. But God, seeing his eagerness, and the faith and hope implanted in his heart, He Himself eventually wrought the victory, and by the hand of one youth He struck down the adversary. And learn that it was not David, but God who wrought the work. And consider ^B Stephen the first martyr: how many stones he received from so many men, and had he not called upon the Lord Christ, he would not have yielded up his spirit. But why do we speak of men? Consider for me Judith, going to Holofernes, and not considering her own infirmity, nor her comeliness, nor her danger. In no way did she say to herself: "So many men in the city are robust, powerful, prudent, and skillful, and no one dares to attempt this deed; and shall I, the weakest part, dare to attempt that?" She thought nothing of the kind; but with all eagerness and faith she approached God Almighty, trusting; and God, who is omnipotent, having accepted this confidence from her, He Himself performed all the rest. For the merciful God does not seek the strength of the body, but purpose, diligence, and patience. Let every excuse of man, ^C therefore, be put away; for one must not say to God: "I am weak." For God does not seek strength from you, but a purpose of heart. Tell me, what strength had the thief crucified on the right hand of Christ? Was he not going entirely into Hades? And the woman who anointed the Lord with ointment, and watered His feet with tears, was she not saved solely by her purpose and faith? I do not wish to speak of Thecla and the remaining women, who in the age to come will be stationed in glory near Christ, crowned. But the faint-hearted and slothful, covered in shame, shall go to eternal punishment. Therefore, the man who has the Lord in his heart is superior to all these commandments in fulfilling them. But those who have Him only upon their lips, while their heart is hardened and they are far from the Lord ^D because of their own sloth, to them these commandments are hard and difficult to accomplish. Set therefore, you who are faint-hearted and light in faith, the Lord unceasingly in your hearts, and you shall know that there is nothing easier than these commandments, nor sweeter, nor more gentle; for the kingdom of God belongs to those who use force. For to him who asks, it is given; and he who seeks with labor shall find; and to him who knocks from the heart and with patience, it will be opened; and more shall be granted than we ask. For vain is any man who wishes to enjoy and rest here, and also to reign there with Christ. Therefore, do yourself violence, and have hope in the almighty God, because with Him is the root of goodness, the fountain of compassion, the sea of mercies. To Him be glo-