On Virginity

NOTICE REGARDING THE BOOK ON VIRGINITY

1. Erasmus doubted that this book is by Athanasius, as it appears far inferior to him in style. Subsequent to Erasmus, Scultetus passed the following judgment on this matter: "The book on virginity, or on meditation," he says, "if it is by Athanasius, has caused him to descend miraculously in his style," says Erasmus. I, for my part, would claim that Athanasius also abandoned theological gravity if he prescribed these childish precepts to a virgin. Certainly, they have nothing in common with the genuine writings of the most celebrated Father. But one is clearly astonished if one observes what kind of "childish precepts" these are. He encourages virgins, Scultetus adds, to the contempt of money, fasting, a sober life, chastity, prayer, holy conversation, almsgiving, holy meditations, the recitation of Psalms, and other things of that kind. He also prescribes certain hours for reading, for the synaxis, for prayer, and for hymns. He testifies that he who will have kept these precepts will be found in the third order of angels. He teaches that no one can be certain of his own salvation before death. Behold, according to Scultetus’ judgment, these are the "childish precepts"—which, however, are none other than those which the Lord delivered in the Gospel and St. Paul in his Epistles. From this, we suppose these precepts to be those of some pious man skilled in ecclesiastical matters; yet we could hardly believe them to be by Athanasius, both because of the different genre of speech and because it is not found in ancient Athanasian collections.

II. Moreover, it is manifest that this book is different from the consolatory sermons to the virgin praised by Theodoret (Hist. Eccl., lib. II, c. 4), of which [we shall speak] elsewhere. Indeed, there is no mention here of the persecution on account of which Athanasius published those. Furthermore, in this short work are mentioned the hymn *Gloria in excelsis*, the chant *Alleluia*, the versicle *Gloria Patri*, etc., "Both now and always," etc., and other things of that kind, which perhaps will seem to be of a later age than the Athanasian. But concerning these [we speak] at length in the General Preface.

OF OUR HOLY FATHER ATHANASIUS ON VIRGINITY, OR ON ASCETICISM

^A 1. The beginning of the discourse of salvation to the virgin: Believe first of all in one God the Father almighty, the creator of things visible and invisible. And in his only-begotten Son Jesus Christ, who is of the substance of the Father, and equal to the Father in all things in power, who existed before the ages. And in the Holy Spirit, who is in the Father and in the Son, and who is sent by the Father and given through the Son. Father and Son and Holy Spirit, three hypostases, one deity, one power, one baptism. For God himself, our Father of all, in six days made the heaven and the earth and the sea, and all things that are in them. For he himself adorned the heaven with the sun and the moon and most beautiful stars, and he fittingly founded the earth above the waters, having adorned it with plants and all kinds of trees. By his command, honey-flowing rivers and perennial springs gush forth, and he enjoined the earth, and it produced flesh, and he created all the beasts of the earth according to their kind, and the birds of the heaven according to ^B their kind, and the birds of the heaven according to their kind.

great sea monsters. Last of all he made man, and gave him all things for his service. For the Lord God said to his Son: "Let us make man according to our image and likeness"; and the Lord God formed man, taking dust from the earth, and placed him in the paradise of delight. And the Lord God cast a stupor upon Adam, and he slept, and he took one of his ribs and filled in flesh in its stead; and he built the rib which he had taken into a woman, and brought her to Adam, and Adam said: "This now is flesh of my flesh, and bone of my bones. She shall be called woman, because she was taken from her man. For this cause a man shall leave his father and his mother, and shall cleave to his wife, and the two shall be ^A one flesh."

2. Hear, daughter of Christ, and all you who desire to be saved, and incline your ears to the words of my mouth; and let your ears receive words inspired by God. "For this mystery," he says, "is great," as the blessed Paul said, that everyone who is joined to a wife, both are one body. So also every man or woman who is joined to the Lord is one spirit. For if those who are joined in the world leave father and mother to be joined to mortal men, how much more ought the continent virgin to leave all earthly things and be joined to the Lord alone? The Apostle himself is a witness for me in this matter, saying: "The unmarried woman is anxious about the things of the Lord, that she may be holy in body and in spirit. But she who is married is anxious about the things of the world, how she may please her husband, and is divided." I say this, therefore: that every virgin, or continent widow, if she has care ^B for things in this world, this very care is her husband; and even if she possesses holdings or wealth, this very anxiety defiles her mind. For just as the body is defiled by a man, so also worldly concerns defile the soul and body of the continent woman, and she is no longer holy in body and in spirit. But she who is concerned with the work of God, her bridegroom is Christ. For she who is joined to a corruptible husband does the will of her husband; for it is written: "The woman has no authority over her own body, but the husband." And again: "As the Church is subject to the Lord, so also are women to their husbands in everything." For from those worldly things, if we will, we can understand the things above. ^C But she who is joined to the heavenly bridegroom does the will of her bridegroom.

3. This is the will of Christ, that the one who is joined...

to him should carry nothing of this present age with her, nor concern herself with earthly things; but only that she should wish to carry the cross of him who was crucified for her, and that she should have care and concern night and day to celebrate him with unceasing hymns and glorifications, that she should have the eye of her mind illuminated, should know his will and do it, should possess a simple heart and a pure mind. Let her be merciful, so that, just as he himself is merciful and compassionate, so we too may follow him. Let her be meek and quiet, and long-suffering, rendering evil to no one for evil, enduring many insults, just as he himself was insulted by the Jews and endured it. Let her bear stripes and tortures; for he himself suffered these things. For when he was struck by the servant of the high priest, he did nothing in return, but only said: “If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?” ^B Was he not able, he who commanded the earth to swallow up Dathan and Abiron alive, to command it again to swallow up alive the man who stretched out his hand to strike his own Creator? But he endured, leaving us an example that we should follow in his footsteps. But you, O man, do not endure to be insulted by a man of the same nature as yourself. Imitate your Master. For if he, being God, endured for your sake to be struck by a sinful man, you are indignant because a man similar to you has reviled you, and you seek to take revenge upon him? Oh, the immense stupidity and great folly of the mind! Therefore, punishment is prepared for us, and we kindle the fire for ourselves, because, ^C though we are rational, we make ourselves similar to irrational beasts. In great humility he came into this world; and though he was rich, he became poor for our sake, that we might be enriched by his poverty. And though he was God, he became man for our sake, and was born of the Theotokos Mary, that he might liberate us from the power of the devil.

4. Therefore, let him who wishes to be saved make himself a fool in this world, that he may be heard as wise by God. For men call those "prudent" who know how to give and receive, and to buy and sell, and to conduct business, and to withhold what belongs to their neighbor, and to overreach, and to lend at interest, and to know how to make two obols out of one. But God calls such people fools, senseless, and sinners. ^D For hear, he says, what God himself has said through the prophet Jeremiah: “This people are foolish children, wise to do evil, but to do good they do not know.” And the blessed Paul says: “The wisdom of this world is foolishness with God, and he who wishes to become wise, let him become a fool, that he may become wise.” And again...

the same one says: “Brothers, do not be children in your minds, but in malice be infants.” For God wills that we be foolish regarding earthly things, but ^A prudent regarding heavenly things. For indeed our adversary the devil is prudent in malice, and we must also approach him prudently, in order to defeat his crafty snares. For the Savior says in the Gospels: “Be prudent as serpents, and simple as doves.” But he whom He calls prudent is the one who makes himself wise to do the will of God and to keep His commandments.

5. Humility is a great remedy for salvation; for Satan was not cast down from the heavens because of fornication, or adultery, or theft, but pride cast him down into the lower parts of the abyss. For he said thus: “I will ascend, and I will place my throne before God, and I will be like the Most High,” and for this reason he was cast down, and his inheritance became ^B the eternal fire. Pride, therefore, is in the devil; but humility is in Christ; for the Lord Himself says: “Whoever wishes to be great among you, let him be the servant of all.” For God is of the humble.

6. Let us love fasting intensely; for fasting is a great guardian, as are prayer and almsgiving; for they save man from death. For just as Adam was cast out of paradise through eating and disobedience, so again, through fasting and obedience, he who wishes enters into paradise. Adorn your body with this virtue, ^C O virgin, and you will please the heavenly bridegroom; for those who are joined to the world, and who beautify their own bodies with perfumes, and incense, and fragrances, and costly garments, and gold, in order to please men, cannot please God. But Christ requires nothing of these from you, except only a pure heart and an unpolluted body, macerated by fasting. And if some come and say to you, “Do not fast frequently, lest you become weaker,” do not believe them, nor listen to them; for the enemy sends them. Remember what is written, when the three children and Daniel were taken captive by Nebuchadnezzar, king of Babylon, and other children with them, and the king ordered them to eat from his table and to drink from his wine; but ^D Daniel and the three children did not want to be defiled from the king’s table, but say to the eunuch who had taken charge of them: “Give us of the seeds of the earth, and we will eat.” And the eunuch says to them: “I fear the king who ordered your food and drink, lest your faces be seen sk-

skinnier than the other youths eating from the king's table, and he condemn me.” But they said to him: “Test your servants for about ten days, and give us [seeds to eat, and water to drink].” And he gave them seeds to eat and water to drink; and he brought them before the king, and their countenances appeared distinct compared to the youths who ate from the king's table.

7. You see what fasting does: it heals diseases, dries up bodily flux, casts out demons, drives away evil thoughts, makes the mind clearer, the heart pure, the body sanctified, and places man before the throne of God. But lest you think these things are said rashly, you have testimony in the Gospels uttered by the Savior Himself: “His disciples asked Him, saying: ‘Lord, show us by what manner [97] unclean spirits are driven away.’ The Lord said: ‘This kind is not cast out except by prayer and fasting.’” ^B Whoever, then, is harassed by an unclean spirit, if it should occur to him to use this remedy—that is, fasting—the evil spirit immediately departs, troubled and fearing the fasting. For demons are greatly delighted by surfeit, drunkenness, and bodily idleness. Great is the virtue of fasting, and great are the achievements accomplished through it. For from where else would men perform great powers and signs, and God grant healing to the sick through them, if not entirely because of asceticism, humility, and good conduct? For fasting is the life of angels, and he who uses it possesses an angelic rank. And do not think, beloved, that fasting consists in these things simply; for he who abstains from food alone ^C does not act rightly, but that person's fasting will be accepted who abstains—from every evil deed. For if you fast, and do not guard your mouth from speaking an evil word, or quick-temperedness, or a lie, or perjury, or [if you] speak anything evil against your neighbor—if these things come out of the mouth of one who is fasting, he has profited nothing; rather, he has even lost all his own labor. You therefore, servant of Christ, and all who wish to be saved, if you fast, purify yourself from all love of money; for he who loves money cannot love God. “For the love of money is the root of all evils.”

8. ^D Flee strongly from ambition and arrogance. If your reasoning suggests to you that you are great and excellent, having progressed in virtue, do not believe it; for it is the enemy that hinders you and suggests conceit. Do not give way, then, to the reasoning that presents your praises. But if such a thought offers itself to you: “Do not wish to undergo such heavy labors, as you might win salvation in other ways,” do not obey it; for it is the enemy that suggests softness and negligence to you, [in order] to drag you away from your virtuous way of life. For there are many machinations of the enemy...

that arise against the servants of God. He suggests thoughts ^A to men, and begins to praise, in order to lift up their hearts. But do you not accept the praise of men. And if anyone should say to you, "You are blessed," say to him: "If I depart from this body having completed [my life] well, then I shall be called blessed. For now I do not believe myself to be blessed." For we men, like the wind, are changed. Often, too, he suggests to you that you should despise those who eat; do not believe him, for he is a stranger. Rather, consider yourself the least of all, so that you may lead many into the kingdom of heaven and be exalted by God. The enemy also suggests a great ascetic ^B practice, so as to make your body weak and useless. Let your fasting, therefore, have a measure. Fast, then, the whole year, unless some necessity requires otherwise; but at the ninth hour of the day, having spent it in hymns and prayers, partake of your bread with vegetables prepared with oil. All things inanimate are pure.

9. But you, O virgin, let no one know of your ascetic practice, not even your own relatives, but if you do anything, do it in secret; and your Father who is in heaven, who sees in secret, will reward you openly. If you disclose your life, the love of vain glory is born ^C in you, and you suffer loss. But if you find a soul in agreement [with you], suffering for God as you do, reveal your secrets to her alone in mystery; there, there is no vain glory. For you have spoken so that a soul might be saved; you will receive a great reward if a soul is saved through you. To those who have a desire to hear, speak of things that are profitable. But if they hear and do not act, do not speak further. For the Lord says:

"Do not give that which is holy to dogs; neither cast your pearls before swine"

10. O blessed is the soul that has heard these words written in this book and carries them out! I testify to every man ^D who hears these words and acts upon them, that his name shall be written in the book of life, and he shall be found in the third order of the angels. If, therefore, you pray, or sing psalms, or read, sit in private; let no one hear except you alone. And if you have one or two virgins in concord with you, for Christ says: "Where two or three are gathered in my name, there am I in the midst of them" (Matt. XVIII, 20), lay aside the feminine mindset, and assume confidence and masculine courage. For in the kingdom…

of heaven there is no male and female, but all women who have pleased the Lord take the rank of men. ^A Forget youthful adornments, that you may receive the reward of a true widow. For the holy Paul says: "Honor widows, those who are widows indeed. But the widow who is truly a widow and left alone has set her hope on God, and continues in supplications and prayers night and day. But she who is given to pleasure is dead" (I Tim. V, 3-6). Let a widow be taken into the number not under threescore years old, having been the wife of one man, well reported of for good works; if she has lodged strangers, if she has brought up children, if she has washed the feet of the saints, if she has relieved the afflicted, if she has diligently followed every good work. But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry, having damnation, because they have cast off their first faith (I Tim. V, 9-12).

11. But you, do not take to yourself youthful habits; rather, you are not called younger, but an elder, and you have honor as one of greater age. The material of your garments should not be of great price; your tunic should be black, not dyed with coloring, but of natural, inherent color, or dark-red; and your mantle [maforion] should be without fringe, likewise of the same color; and your woolen sleeves should cover your arms down to the fingers of your hands; your head hair should be cut short, with a woolen band binding the head, and a cowl and superhumerale without fringes. If you meet a man, let your face be veiled and looking downward; do not lift your face to a man, ^B but only to your God. When you stand to pray, have your feet covered with shoes. For such a manner of dress signifies holiness. Do not divest yourself even to nakedness: let your garment cover your flesh day and night. Let no other woman see you naked except in case of extreme necessity; nor should you yourself gaze upon your own naked body. For from the time you determined to be chaste for God, your body is sanctified and is a temple of God. Therefore, the temple of God ought not to be uncovered by anyone. You shall not go to a bath if you are in health, except in extreme necessity; nor shall you immerse your whole body in water, because you are holy to the Lord God; and you shall not defile your flesh with any worldly thing, but wash only your face, and your hands and feet. When you wash your face, do not wash it with both hands, nor rub the cheeks of your face, nor apply herbs, nor nitre, or anything similar; for worldly women do these things; but wash with clean water. ^C

12. Do not anoint your body with expensive ointment, nor sprinkle expensive perfumes upon your garments. But if your body happens to become weak, use a little wine for your stomach. But if, which God forbid, you fall into some ailment, take care of yourself, and do not…

^A give people an occasion to say that this weakness happened to you as a result of your asceticism. But before anyone notifies you, take care of yourself, until you rise quickly and resume your accustomed rule. Persevere throughout the time of your life in fasts, and prayers, and almsgivings. Blessed is he who hears these things and does them. Let not the word of God depart from your mouth by night or by day. Let your work always be the meditation of the divine Scriptures. Have a Psalter, and learn the psalms. Let the rising sun see the book in your hands, and after the third hour, perform synaxes, because at this hour the wood of the cross was erected. At the sixth hour, similarly, complete your prayers with psalms, weeping, and supplication, because at this hour the Son of God was suspended on the cross. Again, at the ninth hour, in hymns and doxologies, confessing your transgressions with tears, entreat God, because at this hour the Lord, hanging on the cross, ^B gave up the spirit. And after the synaxis of the ninth hour, eat your bread, giving thanks to God at your table in this way: "Blessed be God, who has mercy on us and feeds us from our youth, who gives food to all flesh. Fill our hearts with joy and gladness, that always having all sufficiency, we may abound in every good work, in Christ Jesus our Lord, with whom glory, power, honor, and adoration are due to you, together with the Holy Spirit, unto the ages of ages, amen."

13. And when you sit at the table, and begin to break the bread, having signed it three times with the sign of the cross, giving thanks in this way, say: "We give you thanks, our Father, for your holy resurrection; for through Jesus your Servant you have made it known to us; and as this bread, which was scattered, was upon this table, and having been gathered became one; so let your Church be gathered together from the ends of the earth into your kingdom, for yours is the power and the glory unto the ages of ages, amen." And this prayer you ought to say when breaking the bread ^C and desiring to eat. But when you set it upon the table, and are about to sit, recite the entire "Our Father," and the aforementioned prayer, "Blessed be God," ^D who changes it for our sake because of our weakness and His own goodness; and because through Him we have known the true God and our Father, and your all-holy Spirit, who enlightens us and consoles us and leads us to the knowledge of you. Wherefore we beseech you that this may become suitable and gladdening to the substance of our body, and never wanting to us because of our unworthiness; but that also the conceptual, life-giving, and all-holy [bread] of the Only-begotten, the flesh-bearing bread, we may be deemed worthy to partake of through your goodness.

^A And when you place this upon the table, and wish to be seated, say the "Our Father" in its entirety; and for the prayer written beforehand, saying, "Blessed is God," we say it after we have finished our meal and risen from the table. If two or three virgins are present with you, let them give thanks over the bread placed before you, and let them pray with you. But if a catechumen is found at the table, let her not pray with the faithful, nor shall you sit to eat your bread with her, nor, again, shall you sit to eat your bread with women who are careless or prone to jesting, without necessity. For you are holy to the Lord your God, and your food and your drink are sanctified; for they are sanctified through the prayers and the holy words. Let pious and religious virgins eat with you. You shall not dine ^B with proud women, nor shall you have an arrogant woman as your confidante. For the divine Scripture says: "He who touches pitch will be defiled, and he who associates with a proud man will become like him." If a wealthy woman is sitting with you at the table, if you see a poor woman, call her to eat, and do not be ashamed before the wealthy one. Do not love the glory of men more than the glory of God; for God is the God of the poor and the despised.

14. It is a blessed soul that observes these things. It is not good for a young woman to associate with another young woman; otherwise, they do nothing good, for one disobeyes the other, and one despises the other. But it is good for a young woman to be under an older woman. For the older woman does not yield to the desires of the younger. Woe to the virgin who is not under a rule; for she is like a ship without a navigator. For with ^C helm broken and having no guide, it is tossed by the waves to and fro until, striking against a rock, it suddenly perishes. Thus is every virgin who has no one whom she fears. Blessed is the virgin who is under a rule; for she shall be like a fruitful vine in paradise; and her gardener coming, prunes her branches, and waters them, and plucks out the foul weeds around her. She, however, having one who cultivates her, renders her precious fruit in due season. Observe these things, and perform those doxologies at the table, and your food and drink will be sanctified. When, therefore, you rise from the table, again give thanks, saying three times: " The Lord is merciful and compassionate; He has given food to those who fear Him." Glory to the Father, and to the Son, and to the Holy Spirit; both now and always, and unto the ages. ^D And after the doxology, again fulfill the prayer, saying thus: "O God almighty, and our Lord Jesus Christ, the name which is above every name, we give thanks to you and praise you, because you have deemed us worthy to become partakers of your good things, and of carnal foods. We ask and beseech you, Lord, that

you would also grant us heavenly foods. And grant that we may tremble and fear your terrible and honorable name, and not disobey your commandments; plant your law and your ordinances in our hearts; sanctify our spirit, and soul, and body, through your beloved Son Jesus Christ our Lord, with whom glory, power, honor, and adoration are due to you for ever and ever, amen.

^B 15. For there are many worldly people who are senseless, and who feed themselves like the irrational animals. Rising in the morning, they seek whom they may defraud, whom they may oppress, that they may fill their shameful belly. These do not know how to glorify God at the table. Concerning these, the divine Paul has said: “They are the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who set their minds on earthly things. But our citizenship is in heaven.” These are worse even than the beasts and the cattle; for the cattle and the beasts know God who created them, and bless him; but men, who were fashioned by his hands, and who bear his image, do not know the one who created them; but they confess him with their mouth, while in their works they deny him. “You believe that God is one; you do well; the demons also believe, and tremble. But faith without works is dead.” For what does it profit a man to confess that God is, if he denies him by his evil works? How does he confess that he has a Lord, if he does not serve him? For this reason he hears of his Lord. Even servants know their purchasers, and honor them; and we, in the same way, ought to honor him, not by word only, but also by deed. For the Lord Jesus Christ himself testified in the Gospel, saying: ^C “Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven; but he who does the will of my Father who is in heaven.” And again: “You shall not take the name of the Lord your God in vain.” And again he commanded us, saying: “Let everyone who names the name of the Lord depart from iniquity.” Do you wish to know that the beasts and the cattle know God, and bless him? Hear the Holy Spirit commanding them in the hymns: “Bless the Lord, all you beasts and cattle.” If they did not bless him, he would not have commanded them. Nor do they alone bless God, but all creation, that which is apparent and seen, both of them incessantly confess ^D him.

16. Do you, therefore, handmaid of God, whether you rise, or sit, or do some work, or eat, or go to your bed, or have stood up, let the hymn of God not depart from...

your lips. Blessed are the ears that receive these words. If you should enter at the twelfth hour, you will perform a greater and more frequent ^A synaxis with your fellow virgins. But if no companion is present, perform it alone, with God present and listening. It is good to pour out tears in the sight of God. Remember the twelfth hour, when our Lord descended into hell, which, when hell saw, it shuddered and, being struck, said: "Who is this, who has descended with power and great strength? Who is this, who has shattered the brazen gates of hell, and broken the adamantine bars? Who is this, who has descended from the heavens, and been crucified, and has not been mastered by me, who am death? Who is this, who loosens the bonds of those held captive by me? Who is this, who by his own death destroys me, death?"

17. Therefore we must be attentive to ourselves at that hour, and with tears in the night beseech the Lord. For great ^B is the virtue of tears, and it is an illustrious thing; for great sins and iniquities are blotted out by tears. The holy Gospel bears witness to me. For when the Savior was delivered to the Jews, Peter denied him three times with an oath, before the cock crowed. But the Lord turned and looked upon Peter, and Peter remembered the word of the Lord, as he had said to him: "Before the cock crows, you will deny me thrice"; and going out, he wept bitterly. You see what a remedy there is in tears; you have seen what an iniquity it blotted ^C out. For what is worse than this evil, that with a third oath, he denied his own Master? And yet he wiped away such a grave transgression with tears. You see how great a power tears have; for these things were written for our admonition, that we, imitating them, might possess eternal life. Not many are those who have the grace of tears, but as many as have their mind directed on high, as many as forget earthly things, as many as have no care for the flesh, who are entirely ignorant of whether the world exists, who have mortified their members which are upon the earth; to these alone is the mourning of tears given. For having ^D a pure mind and a sharp-sighted eye of the intellect, while they dwell on earth, they see the punishments in hell, and the eternal torments in which sinners are punished, and the eternal fire, and the outer darkness, and the weeping and gnashing of teeth. They see also the heavenly gifts which God has bestowed upon the saints, and the glories, and the crowns, and the holy stoles, and the royal garments, and the luminous chambers, and the ineffable delights, and eternal life. And what more should I say? That which is most wonderful of all, he who is of a pure mind beholds God Himself with interior eyes. How, therefore, to weep, to mourn

^A he who sees these things? For he weeps and laments, that he may be rescued from grievous punishments; and again he weeps and supplicates, begging that he may be made worthy of those heavenly goods.

18. For this reason the saints hated this world, knowing what kind of goods they were destined to inherit. So, whoever has rest in this world, let him not hope to receive eternal rest. For the kingdom of heaven is not of those who are at rest here, but of those who have spent this life in many tribulations and distresses. For those who have received it did not receive it as a free gift; rather, those who have been found worthy have acquired it with great labors and noble toils. They do not care how much they labor here. For having entered therein, they forget the toils and sufferings they endured in this vain world, because of the great and ineffable rest given to them. What are you saying, man? Behold, two ways have been set before you, life and death; travel whichever you wish. And behold, fire and water; extend your hand wherever you wish. It is in your power, if you so desire, to possess life; and it is in your power, if it pleases you, to acquire death. Therefore, death is this world; but life is justice. By as much, then, as the world is distant from justice, so far is death from life. If, therefore, you walk in the world, you walk in death and are outside of God, according to the divine Scripture. But if you walk in justice, you walk in life, and death shall not touch you. For among the just there is no death, but a translation. For the just man is translated from this world into eternal rest; and just as if someone were to escape from a prison, so too the saints depart ^C from this miserable life to the goods prepared for them: “Things which eye has not seen, nor ear heard, nor have they entered into the heart of man, which God has prepared for those who love Him.” But sinners labor miserably here, and there again fire awaits them. And such people should weep for a double reason: because they are in distress here, and yet they do not obtain freedom there. For this reason the divine Scripture says: “Whithersoever the ungodly man turns, he is destroyed.” For there is distress for him on all sides: there are pains, and here are afflictions. For there is no man who does not labor in this miserable life; both the poor and the rich, the servant and the free, the sinner and the just, all labor alike, and one event shall happen to all, both to the sinner and to the just, here in this world.

19. There, however, it is not so, but a different and other ^D order. For the labor of the just man in this world is one, and that of the sinner is another. For the just man toils, not that he may fill his belly...

for he has no care at all for the flesh, nor does he reflect that he bears flesh; but he labors night and day seeking God, generally taking only a little sleep, not being sated with bread and water, wandering in desert places, and afflicting his body with many hardships, until he receives the unfading crown which is laid up for him. On the contrary, the sinner is pressed by labors and hardships, not for the sake of justice, but for the sake of this miserable flesh, on account of a shameful woman, and he is afflicted by various and sundry calamities, and not content with things present, he lives in misery and envy. But the senseless have no insight into these things; for matter and the many cares of this world have blinded them, and they wander until that violent soldier is sent against them, who will neither respect any person nor accept bribes. For their souls will be carried off by force by unrelenting angels, and they will receive their sentence from God. ^B For since they were empty, in vain they labored in this world, having worked for the things of earth; therefore they too have departed into destruction. For they did not remember God while they were on earth, nor did they care to have the fear of God before their eyes: wherefore neither does God care for them. For God is just, and His judgment is just. For when He shall come to judge the world, then He will render to each according to his works. Blessed is the heart that receives these things.

20. You will be awakened at midnight, and you will praise the Lord your God. For at that very hour our Lord rose from the dead, and praised His Father; wherefore it has been enjoined upon us that at that very hour we should sing praises to God. Rising, however, first say this verse: «At midnight I arose to confess to Thee because of the judgments of Thy justice;» and pray, and begin to recite the entire fiftieth psalm, until you finish it. And let these be ordained for you for every day. Recite as many psalms as you are able to recite standing; and after/every psalm ^C let prayer and genuflection be performed, confessing with tears your sins to the Lord, and asking that they may be forgiven you: after every three psalms say, Alleluia. But if there are virgins with you, let them also chant, and one after another perform the prayer. At the morning hour, say this psalm: «O God, my God, to Thee I watch at dawn. My soul has thirsted for Thee.» But at daybreak: «Bless all the works of the Lord, the Lord.» Glory to God in the highest, and on earth peace, good will among men. We praise Thee, we bless Thee, we worship Thee, and the rest.

21. And let us guard charity, which is the greatest of all. For, «You shall love,» He says, «The Lord your God with all your heart, and with all your strength, and with all your soul, and your neighbor as your-

yourself.» In these two commandments the whole law and the prophets hang 78. «God is love,» and He Himself first loved man, and gave Himself up for our sake, that He might redeem us from all iniquity. If, therefore, the Lord Himself died for us, we too ought to lay down our souls for one another. God is love, and he who has love has God. For He Himself has said: «By this shall all know that you are My disciples, if you have love for one another 79.» For however much a man may labor, if he does not have love toward his neighbor, he has labored in vain. Thus, you shall show love toward your neighbor, not by word alone, but also by deed. You shall not hold a grudge against anyone in your heart, otherwise your prayer will not ascend pure to God. ^B «For the sun must not set upon your anger 80.» Possess gentleness, possess patience, long-suffering, and childlike simplicity. For the Lord says: «Unless you turn and become as little children, you shall not enter into the kingdom of heaven 81.»

22. You must not be distressed if something adverse happens to you, nor must you be troubled by loss or by insult: «For the sorrow of this world works death 82.» You shall be distressed only for your sins; for any other matter of small moment, you shall not be distressed. Do not raise your voice in anger against anyone; for it does not befit a handmaid of the Lord to contend. No curse, nor insult, nor slander shall proceed from your mouth. For your mouth is sanctified by the hymns and ^C praises of God. It is not good for you to go out without great necessity. Love quietness as much as you are able. Do not forget the servants of God, nor let them be erased from your heart. If a holy man comes into your house, receive him in such a way, as if he were the Son of God; for our Lord Jesus Christ says: «Whoever receives you, receives Me 83.» If a righteous man has entered into your house, you shall meet him with fear and trembling, and bow down before his feet upon the ground. For you will not be worshipping him, but God who sent him. You shall take water, and wash his feet, and with all reverence you shall listen to his words. Do not be confident in your own chastity, lest you fall; but fear: for as long as you fear, you will never fall. ^D It is profitable for one who is continent to eat her own bread in private. If you sit at a table with virgins, eat of all the things set before you with them. For if you do not eat, you will appear to be judging them. You shall not disclose your ascetic practice. But if they also drink wine, and you do not drink, drink a little for their sake. But if great elders are present, and they compel you to drink more freely, do not listen to them, but say to them: "You in your ascetic practice"

^A have long since worn out your youth, whereas I have not yet reached even your first degree." As for hospitality and alms, you do not need to be admonished; for you will do these things of your own accord.

23. In the assembly be silent, and speak of nothing, but attend only to the reading. If a thought enters your heart that you should perform some work, do not do it impulsively, lest the enemy play you false; but do everything with the counsel of your elders. When you are chanting the psalms, or when you are praying, do not allow foreign thoughts to enter your heart. I entreat you, beloved, pay attention and listen to the commandments ^B written in this book. And do not perceive the things written with your exterior eyes alone, but also with your interior ones. Apply your mind to every single commandment, and carry them out. For if you observe these things, you will be deemed worthy of the royal bridal chamber. Do not say in your heart, "How can I perform these things?" Let not your mind be seized by fear; but if you observe them with all eagerness, you will have God as your helper. For to those who fear God, the commandments of God are not difficult. Let oil never fail in your lamp, lest the bridegroom come and find it extinguished. For you do not know at what hour he is coming, at the first sleep or in the morning. Be ready, therefore, so that when he comes, you may meet him along with the wise, ^C having oil in your lamp, that is, your good works. In every hour, remember your departure; keep death before your eyes daily; remember before whom you must stand.

24. Asceticism is something grave, and continence is difficult; but there is nothing sweeter than the heavenly bridegroom. Here we labor a little, but there we shall obtain eternal life; for the blessed Paul says: "The sufferings of the present time are not worthy to be compared with the future glory which shall be revealed to us" (Rom. viii, 18). It is good to flee the crowd and to withdraw into solitude. Continence is a great virtue, purity is a great boast, and the praises of virginity are great. O virginity, wealth beyond measure! O virginity, unfading ^D crown! O virginity, temple of God and dwelling-place of the Holy Spirit! O virginity, precious pearl, hidden from many, but found by a few alone! O continence, friend of God, and celebrated by the saints! O continence, hated by many, but acknowledged by those who are worthy of you! O continence, which flees death and hades, and is grasped by immortality! O continence, the joy of the prophets and the boast of the apostles! O continence, life of the angels,

and crown of holy men! Blessed is he who possesses you; blessed is he who perseveres in your patience; for having labored a little, he will greatly rejoice in you. Blessed is he who has fasted for all this time, because he will dwell in the heavenly Jerusalem, and will dance with the angels, and will rest with the holy prophets and apostles.

25. These things I have written to you, beloved sister, you who lead the dance with Christ, for the support and profit of your soul. Do not, therefore, turn aside from these words to the right or to the left. For whoever hears these words and despises them, great judgment will be his. But you, most honorable sister, who possess this book, may God grant you to keep these things and to occupy yourself with them, with enlightened mind, pure heart, and enlightened eyes of the understanding, so that you may obtain the amaranthine crown which God has prepared for those who love Him through Our Lord and Savior Jesus Christ, to whom be glory for ever and ever. Amen. ^B

ADMONITION CONCERNING THE SYNOPSIS OF HOLY SCRIPTURE

I. There are various opinions among the learned concerning this book. Some suppose it to be a work of Athanasius, and others, not unjustly, call its authenticity into question. Among those who adjudge this work to Athanasius, there are some who believe this *Synopsis of Holy Scripture* to be those *pyktia* (booklets) of the Holy Scriptures which Athanasius testifies in his *Apologia ad Constantium*, no. 4, that he had prepared and sent to the Emperor Constantius himself. We think otherwise; for we believe that those *pyktia* are nothing other than the Holy Scripture itself, which, for the easier use of the reader, was bound into several volumes; for *pyktia* indeed signifies volumes. Thus Gregory Nazianzen, in his epistle to Philagrius, p. 827, calls the volume of the works of Demosthenes a *pyktion Demosthenikon*; and in his epistle to Theodorus Tyanensis, p. 813, he calls a book or volume of Origen’s *Philocalia* the *pyktion* of Origen’s *Philocalia*. A more notable passage exists in his same letter to Adamantius, p. 896: “Behold, I send you from us the *pyktia* which you seek, all those which have escaped the moths, and the smoke over which they were lying.” Hence it is manifest that the *pyktia* of the Holy Scriptures is not something composed about Scripture, but the books or volumes of the Scriptures themselves, which Athanasius sent to the Emperor Constantius. We could bring forward more to assert this matter, but these, if I am not mistaken, will be enough.

II. Furthermore, although this *Synopsis* is the work of some accurate writer who is very learned in the Scriptures, it seems to us not to be by Athanasius. Firstly, because no ancient author mentions that a similar work was composed by Athanasius. Surely it could scarcely have been passed over by Jerome and other Fathers—especially those who commented on the Scriptures—and by Photius himself, if it were so notable an Athanasian work. 2° It does not appear in any Athanasian collections, but has come forth from a single manuscript in Greek. 3° In enumerating the books which are disputed in the Church, this writer differs much from Athanasius; for he nowhere mentions the book of the *Shepherd* [Hermas], which Athanasius nevertheless counts in his *Festal Epistle* among those that are read in the Church, and elsewhere calls the book of the *Shepherd* most useful. Also, many books are listed at the end of this *Synopsis* among those which are disputed, of which not even a word is found in the aforementioned *Festal Epistle*. In addition, the *Clementia*, or *Clementine Homilies*, are numbered among the Apocrypha of the New Testament in this *Synopsis*, of which we first find mention long after the age of Athanasius in [the works of] the Patriarch Nicephorus. For they are a work distinct from the *Recognitions*, of which Origen, Rufinus, and others made mention, although they are of the same subject matter, and appear to have been fabricated later. 4° What is said in the last place concerning the various versions of Holy Scripture is taken from Epiphanius, *De mensuris*, as anyone can see, and as we ourselves observe in that same place. Perhaps it could be answered that these last parts are additions. But that is said entirely without proof, since they are placed consecutively in the codex from which this *Synopsis* emerged; and, moreover, such diligence of this writer appears everywhere that he thought nothing at all should be omitted; wherefore both what is read concerning the versions, and what is treated later concerning the lost books mentioned in the Old Scripture, we judge to be by the author of the same *Synopsis*. 5° Although in a simple list of the contents of Holy Scripture, such as this *Synopsis*, the style and method can scarcely be discerned, yet anyone who is accustomed to Athanasian oratory will notice...