Syntagma of Doctrine

in the Father, the Son, and the Holy Spirit, the consubstantial and indivisible Trinity. Be propitious to us, and receive us, as you received the thief upon your holy cross to repentance. ^A Enroll us, although unworthy and until now your enemies, with those who came after the eleventh hour; with them, I say, enroll us, and enlighten the eyes of our heart, which are darkened and which the wicked devil has shrouded in darkness, so that, being enlightened through your holy baptism, we may be deemed worthy to join your heavenly host. These things they cried out, saying and proclaiming with a loud voice the wonders of God. And the fame of this matter regarding the venerable image of our King, Jesus Christ, spread throughout the whole world; and all from the East and the West brought their infirm, and all were healed by the mercy of God.

7. After these things, the whole throng of the Jews approached the most holy bishop of the most sacred Church, running to him and saying: "Enroll us into the holy catholic and apostolic Church; baptize us and make us Christians." All cried out unanimously from the smallest to the greatest, together with women and children, saying: "One God the Father, one only-begotten Son, one Lord: him we confess to be God, and we acknowledge and know him; him we know to be God, him we believe, the one who was crucified under Pontius Pilate, ^C and rose on the third day, and was taken up in glory in the presence of his holy disciples, and sits at the right hand of God the Father." Thus, having glorified God with many praises, and having shown the holy image to the archbishop of that city, they recounted what they had perpetrated against the holy image, and showed the blood and water, and told in what manner it had come forth from the side of the Savior. Nevertheless, for the confirmation of all, the bishop took some of the holy blood and water, and when many infirm were brought to him, he anointed them and dismissed them whole. These countless miracles having occurred, all thus besought the bishop that baptism might be conferred upon them, and that they might be permitted to partake of the immaculate and immortal mysteries of the body and blood. Then the bishop, having accepted them and called together the whole clergy of the most holy Church of God, after having instructed them for many days, baptized them in the name of the Father, and of the Son, and of the Holy Spirit, and converted the synagogue of the Jews into a church of our Savior. ^D Furthermore, as they besought the most holy bishop, he consecrated their remaining synagogues into temples of God and into martyria of his holy martyrs, for the glory of God and the exaltation of the orthodox faith. He also appointed from among them presbyters and deacons, subdeacons, and readers. And thus there was great joy in heaven and on earth, because of the stupendous miracle of the venerable and sacred image of our Lord and Savior Jesus Christ, in that city: for not only were bodily infirmities cured

such great joy came to be in heaven and on earth ^A over the paradoxical miracle of the honorable and holy image of our Lord and Savior Jesus Christ in this city; not only were the sufferings of bodies healed, but souls also were turned toward eternal life.

8. These things I have deemed it necessary to signify to your godliness ^B, most beloved and dearest brothers, for the utility and instruction of those who read, that your souls might be strengthened against that evil one, who rejoices in our ruin, and that we might be established upon the solid rock of the confession of Christ. Let us therefore give glory with joy and compunction of heart, and with thanksgiving, giving thanks to Him from a pure faith, that we may keep His commandments and His justifications and persevere in the knowledge of Him; for to Him belongs glory and power in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory and adoration, now and always, and unto ages of ages. Amen.

OF OUR HOLY FATHER ATHANASIUS

Concerning the image of our Lord Jesus Christ, and the miracle which occurred in the city of Berytus.

1. (12) Lift up the eyes of your mind ^C and behold this new spectacle, which has now come to pass. Look upon the infinite miracle of God, and give glory to Him, to God; consider His ineffable philanthropy, the greatness of His dispensation, and take up lamentation with joy. Nothing is strange for God. For our God is what He is, and before us, every heart of those who hear shall be struck with awe. Truly heaven was struck with awe at this daring spectacle; the abyss was troubled again, and the sun was darkened, and the stars and the moon likewise at what had happened. But again, all the powers of the heavens rejoiced at the dispensation brought about by the Lord. Hear, therefore, brothers, and be struck with awe, and understand what has happened in our days; understand, and incline the ear of your heart, and hear.

2. There is a city called Berytus in the borderlands of Tyre ^D and Sidon, and it is tributary to Antioch. In this city of Berytus, therefore, there are many multitudes of Jews. Now, near their synagogue, which is very large, a Christian took a cell in a house from someone; and while dwelling there, opposite their dining hall (13), he made an image of our Lord Jesus Christ, solemnly painted (14), having the image of our Lord Jesus Christ full-length. Having been painted...

^A in this way, it stood in the house. Some little time passed, and the Christian, being in need, sought a larger house. This, I am persuaded, was ordered by the grace of our Lord Jesus Christ, who wishes all men to be saved and to come to the knowledge of the truth, manifesting his wonders to those who believe in him for the confutation of the impious and the strengthening of the faithful. The Christian, therefore, as I said, was seeking a larger house, and having found one in the city, he moved all his belongings there with joy, leaving behind—by the providence of God—the image of the Lord, as I have already said.

3. Now, a certain Jew took that house as a dwelling, in which the image of the Lord stood. And when he had brought all his belongings there, he dwelt in that house, not noticing that the image of the Lord was standing there. For he had not thought about that place, but having entered the house, he remained in it. But on one of the days, that same Jew invited a fellow countryman of his to lunch. And while they were lunching, the invited Jew, having lifted his eyes to the image of the Crucified, from the hour he saw the image of God, spoke against it many and shameful insults, which—far be it from me!—I do not dare to write down, such as that wicked Jew uttered against our Savior upon seeing that image of the Lord. But the Jew who had issued the invitation sought to reassure the invited Jew, saying that until that very moment he had not seen that image. The guest fell silent. But having departed, he went to the chief priests and accused that Jew who lived in the house with these words: "That man has an image of the Nazarene in his house." They, having heard this, were filled with great fury, but they remained quiet that evening. ^B

4. As morning came, the chief priests took with them that Jew who had made the denunciation, along with a great crowd of their people, and they went to the house of the Jew where the image of the Lord stood. Having arrived at the place, the chief priests and the elders rushed in with the informer, and they saw the image of the Lord standing there, pointed out by him. Then, filled with great fury, they expelled the Jew who dwelt in the house, making him an outcast from the synagogue. And having taken down the image of our Lord Jesus Christ, they said among themselves: "Just as our fathers mocked him, so let us also mock him." Then they began to spit upon the face of the holy image of the Lord, and they struck it with their fists ^C on the face, from one side and the other. And while they were striking it, they said: "All that our fathers did, let us also do against his image. We have heard," they said, "that they heaped mockery upon him; let us do the same ourselves." Thus they heaped infinite mockeries upon the image of God. I am at a loss to tell you what they dared to do then. They said further: "We have heard that they nailed his hands and feet; let us do that too." Then they nailed the feet and hands of the Lord's image with nails. Again, seized by fury, they say: "We have heard that they gave him vinegar and gall with a sponge…

let us also do this." And they did so, ^A placing on the mouth of the Lord a sponge filled with vinegar. Again they say: "We have learned that our fathers struck his head with a reed; let us do the same." And having taken a reed, they struck the head of the image. Finally, they say: "As we have accurately learned, they pierced his side with a lance; let us not omit anything, but let us add this also." Having ordered a lance to be brought, they told one of their number to brandish the lance, and when it was brandished against the image of the Lord, immediately a quantity of blood and water flowed from it.

5. Glory to you, Christ: you are incomprehensible, glory to you! Who is like you, O Lord? Who besides you performs terrible and astonishing things? O miracle of the magnificence of our Savior! Truly, the holy heavenly powers shuddered at this. How great you are, Lord, in your love for mankind! How great you are in mercy! For formerly, for our sake and for our salvation, you who were without flesh were incarnate from the Virgin Mary, you were crucified in that flesh, while you remained impassible in your deity. But now, again, you have been crucified in your image, O Lord, for the confounding of the wicked and of all unbelievers, and for the confirmation of those who believe in you in truth. But glory to you, Lord, who alone can do all things, together with your blessed Father and the holy Spirit. Amen.

6. And you, children, hear the remaining things, which his goodness brought to pass. For after the side of the image of the Lord was struck ^C by the lance, and the blood and water flowed forth, as has been said elsewhere, the chief priests and the elders of the people say: "Since his worshippers boast that he has performed many cures, let us take his blood and water and bring them into the synagogue, and let us gather all the sick of the people, and let us anoint them with it, and let us see if the things that are said are true." Then they offered a vessel to the side of the Lord at the place of the wound of the lance, from where the blood and water were issuing, and they filled the vessel. And leading ^D them off, mocking, so that, as they supposed, they might insult him before all, they gathered all the sick, first of all a paralytic whom they knew to have been so from birth, and bringing him forward, they anointed him. And he immediately leapt up, and the man jumped about, completely healed. Then they led forward the blind, and they likewise, having been anointed, began to see; countless demoniacs were immediately cleansed. A great tumult arose throughout the whole city, as everyone came running because of the infinite miracles. All the multitudes of the Jews dwelling in the city were moved, so that neither their synagogue, though it was very large, could contain them, nor the place, because of the infinite mass of the people running together on account of the infinite miracles. And all the chief priests, and the elders, and the people, and the multitudes of the Jews, both men and women and children, believed in our Lord Jesus Christ, crying out and saying: Glory to you, Christ, whom our fathers crucify-

- ed, and who are now crucified by us also upon your image. Glory to you, Son of the living God, who have performed so many wonders. We believe in you; be merciful to us and receive us. All were crying these things out while mourning; and their cries ascended, while the chief priests were anointing them, and all were being healed and made alive.

7. But after everyone had been healed, the multitudes of the Jews ran again to the bishop of the Church there, who had already learned of what had taken place, crying out: One God the Father, one his only-begotten Son, one Christ, whom our fathers crucified: him we acknowledge to be God, in him we believe. Therefore, having praised God with many laudations, and having shown the image to the archbishop, and reported what they had done to the image of Christ, they likewise told of the blood and water that had flowed out, and by what means it had gushed forth from the side of the image, and what immense miracles had been performed. Then the whole multitude begged that the grace of holy baptism be granted to them. The bishop, having received them, along with the clergy there, baptized everyone over the space of many days. He consecrated their synagogue as ^A a church of our Savior Jesus Christ, at their own request, specifically. The rest of their synagogues he converted into martyr-shrines. From this, great joy arose in that city, not only because bodies had been healed, but because so many souls had been recalled from death to life.

8. I have led you, dearest brothers, to this for the benefit of your souls, so that, having acknowledged in this matter also the power of our God and Savior Jesus Christ, you may be confirmed more and more in faith in him, and may exult at his great miracles, now set forth. Give glory to him, therefore, with joy and compunction of heart; rejoicing in mourning, and giving thanks to him for his magnificence, because he has gifted us with true faith in him and his knowledge. Indeed, my beloved children, let us acknowledge even now the power of our immense God and Lord Jesus Christ. And let us celebrate his goodness, clearly that of the true Son of the living God. For to him belong honor, dominion, greatness, and magnificence, now and always and unto the ages of ages. Amen.

Account of the miracles of our Lord Jesus Christ which were performed through his image at Berytus, a city of Syria, on the fifth of the Ides of November.

^B At the city of Caesarea of Cappadocia, the greatest, the most holy prelates coming together from the individual cities of Asia, entered into a council for the establishment of the holy Church. For since—in their view—no small error seemed to have arisen among them concerning the blood from the side of our Lord Jesus Christ, on account of this matter, as we have mentioned, a great gathering of holy bishops was brought together in the aforementioned city, so that they might deliberate together concerning this error. But while all were gathering, according to custom, into the holy church to take their seats, ^C the most blessed Peter, bishop of the city of Nicomedia, rising in their midst, began to speak to all as follows: If it pleases your holiness, O most holy Fathers, it delights me to bring to you a booklet of Athanasius, the great bishop of the city of Alexandria. The holy synod responded: It pleases us indeed, and we wish for it to be read. Upon this, he produced the booklet in their midst, and began to read the subject matter of his title in the following manner. ^D

OF THE PASSION OF THE IMAGE OF OUR LORD JESUS CHRIST

OF OUR HOLY FATHER ATHANASIUS, ARCHBISHOP OF ALEXANDRIA

Treatise on the passion of the image of our Lord Jesus Christ, and how it was crucified in Berytus, a city of Syria. ^A Beloved and most dear sons of the holy Church, lift up your eyes and ears together to the truth of your own minds, and consider and marvel at the event that we desire to transmit to your knowledge. Behold, all of you, the infinite miracles of God Almighty, and render unto Him unceasing praises for all ages. Contemplate the unspeakable magnitude of His kindness towards all generations, which has always shone forth more clearly than light upon the human race. Consider the sublime mystery of His dispensation, and therefore, moved by His exceeding piety, remember to bring forth lamentations and bitter tears, and sighs over such a miracle performed in our generation, which has been entrusted to almost all ages. For to God nothing is impossible, nor indeed is anything difficult. For over those things which He has deigned to perform in modern times, every heart is stunned, the sight of those who hear it flees, and their hearing is dulled. Just as at the passion of His Only-Begotten the heaven trembled, the blind image of God was rendered, the rays of the sun were also darkened by light, and furthermore an earthquake with its horrendous sound violently shook the foundations of the abyss and vomited forth many of the dead whom it held, restored to life: so also now, for a second time, the same signs have been renewed in like manner. Therefore, you who hear, understand; and you who understand, be stunned, and perceive what we care to intimate to you with full faith and an attentive ear of the heart. The series of the narrative is as follows.

CHAPTER I

^B There is a certain city in Syria, situated between the borders of Tyre and Sidon, called Berytus, subject to Antioch. In this city there was an innumerable multitude of Hebrews, although at the same time the city held the dignity of a metropolis. It happened, however, that near the synagogue of the Hebrews, which was considered very great, a certain Christian man had taken a small cell from a certain person, paying him rent for it. While he had entered it to live, he fixed an icon of our Lord Jesus Christ, which he possessed, on the wall facing his bed, which also contained the entire stature of the Lord. Finally, after no small amount of time had passed, the aforementioned worshiper of God sought to find a spacious house in another part of the same city to live in. ^C When he had found one, taking everything that seemed to pertain to him, he departed from the cell, but by the providence of the Lord bringing this about, he left the icon of our Lord Jesus Christ neglected there. This, however, was done by the secret counsel of the Lord, who desires all men to be saved and to come to the knowledge of the truth, that He might show to all who worship Him the power of His miracles for the rebuke of the impious, and also as a confirmation of His faithful. It happened, however, after this, that a certain Hebrew took the same cell to dwell in. Having entered it with all his household, he began to live therein, not at all contemplating that place which kept the Lord's icon hidden away with him. But on a certain day, this same Hebrew invited one of his companions to dinner. While they were feasting, the Hebrew who had been invited lifted his eyes and saw, in an inner part of the cell, the Lord's icon attached to the wall. ^D Then, burning with vehement fury, he began to gnash his teeth against him who had invited him, saying, "Being a Hebrew as you are, how do you have the icon of that Jesus of Nazareth kept with you?" He also uttered such curses and reproaches against the Lord Savior as neither the ears of the faithful can suffer, nor we presume to record in writing, because of the injury to our Redeemer. The Jew, however, who had invited that malevolent man to dinner, wishing to satisfy him, professed by terrible oaths that at no time had he seen the icon which he was pointing out. To this, the one who had been invited remained silent. When the feast was over, he departed and went to the chief priests and elders and said to them: "Let it be known to you that that Hebrew keeps the icon of Jesus of Nazareth with him in secret." And they, hearing these things, said to him: "Can the things you assert be true? We do not believe it, unless you prove it." He, however, affirmed: "I will take care to point it out in his house." Hearing these things, they fell into a great rage. But on that day, because the evening hour was already upon them, they remained silent. But when morning came, the chief priests, princes, and elders of the people of the Jews, taking with them him who had accused him, hastened more quickly to his house. Seeing that those things which had been said were true, having made an attack with him who had borne witness to these things, they rushed upon him, and having afflicted him with many insults and various tortures, they threw him out of the synagogue half-dead.

CHAPTER II

Deposing, however, the icon of our Lord Jesus Christ on the ground, they said to one another: "Since no small report has reached our ears that our fathers mocked Jesus of Nazareth in various ways, let us also do this to this one." Then they began to spit in the face of the image of the Lord Savior.

^A and struck him with slaps, saying: "Whatever our ancestors did to Jesus the Galilean, let us do the same to this image of his." Thus, with countless mockeries, they mocked the image of the Lord. They say again: "We know that it is written in his passion that his feet and hands were nailed to the cross: we, however, although of a more modern time, leaving nothing out, let us add this also." Then, crucifying the image of the Lord, they applied very sharp nails to the hands and feet of that image. After this, moved more and more by the bitterness of gall, they say to one another: "We have heard that our fathers gave Jesus the Galilean vinegar and gall to drink with a sponge; let us do this to this one also." And this they did, applying to the mouth of the holy image of our Redeemer vinegar mixed with gall. ^B Yet, not even thus restraining the malice of their heart, they say again: "We have learned that our predecessors placed a crown woven of thorns upon the head of him who was crucified, and afterward struck him with a reed in insult; let us, therefore, not neglecting this, do the same." And when they had placed a crown of thorns upon the head of it, taking a reed, they struck the head of that image, who is the head of all the saints. But at the last, when they could no longer tolerate the madness of their own minds, they said: "As we have truly learned, our fathers opened the side of Jesus with a spear; we, however, lest we seem to have done anything less, let us add even this." They made no delay in this, but ordered a spear to be brought, and commanded a certain Hebrew to take it, and with a strong blow to pierce the right side of that image. And when so great a crime had been perpetrated, a wondrous and most astounding thing, never heard of in any age, suddenly took place there. For from the very spot of the wound, water and blood immediately began to flow. And just as in the passion of the Son of God, the Savior of the world, it once happened that the heavens were struck with awe, so now likewise, ^C by God's power, the same things are renewed or restored. For truly in this deed, not only were the elements of the world able to be shaken, but the heavenly virtues also shuddered at such a crime. To you, therefore, Christ, with the Father and the Holy Spirit, be glory unending. For who is like you, Lord, and who is the God who performs miracles, signs, and terrible and stupendous things in heaven and on earth? O admirable Mediator of God and men, consubstantial, Redeemer and Savior of the world, fountain and origin of all goodness and piety! O how great you are, Lord Jesus, in humility, you who, though you were God, by taking on the mortality of our flesh, deigned to become man for the salvation of the human race, whom the impious and cruel, seeing you as little less than the angels, did not blush to punish with a horrible death! O how great you are, our Savior, in patience, you who at the time of your betrayal, did not refuse to offer a kiss to your betrayer who was coming to you, and restored to the servant Malchus the ear cut off by the apostle's sword, when you were being led as a sheep to the sacrifice of the passion. ^D You were led as a gentle one! O, how great you are in mercy, Christ, the only hope of the world, who when on the cross you had exhibited yourself as a sacrifice holy and immaculate to God the Father, you asked for pardon for your crucifiers, saying to the Father: "Father, forgive them; for they do not know what they are doing." Then indeed, for our salvation, you bowed down, and in the same flesh which you had assumed from the holy and immaculate Virgin, you suffered a cruel death. And you who were in substance with the Father and the Holy Spirit one and impassible, existing and invisible, you compassionated human nature perishing. And therefore you descended into this valley of tears, and for our wanderings and sins you took on the servile form, in which you permitted yourself to be seized by the iniquitous, to be scourged, and at the last to be crucified. Now, however, in your holy image, you are crucified again, Lord, to the confusion of all the impious [infidels], and to the corroboration of all who believe in you. And therefore to you, almighty God, together with the Father and the Holy Spirit, be glory, honor, strength, and victory through all the ages of ages. Amen.

CAPUT III

Hear, all you children of the Church, the other things that were done afterward; for it was the dispensation of this very mystery. For after, as was said above, the side of that holy image was opened by the spear, blood and water immediately flowed out. The chief priests, however, said: "Let a vessel be brought to the place of the wound, and let us see the outcome of the matter." They immediately brought a water jar, and set it at the place of the wound, from which blood and water were flowing. This was suddenly filled without any delay. They said to one another: "Since those who worship Christ whisper that he has performed many unheard-of signs and miracles in the world, which no one else could do, let us take this blood and this water, and carry them to our synagogue, and gather everyone who is unwell, and anoint them with this: and if those things that are said about Christ are true, they will be healed immediately: if otherwise, let all the things that are asserted about him by his followers be shown to us for what they are." Saying these things, they carried the water jar to the synagogue, estimating that they could inflict the greatest injury upon Christ Jesus our Lord, the Son of the eternal King. They gathered, therefore, everyone they found who was sickly, and in the sight of all the Hebrews they were introduced into the synagogue, among whom was a man of advanced age who had possessed him from his birth with a most grievous bodily malady, which by Greek expression is called *paralysis*, but by the Latin, the dissolution of the limbs. When he had been anointed by them for the first time, he suddenly leaped up from his bed as if a deer, and returned to his own home, restored to health to the praise of the Son of God. Then, bringing some blind men, they strove to anoint the places of their eyes. And they immediately, having had their blindness dispelled in the name of Jesus Christ, after many years, recovered their lost light.

Many sick persons were brought ^A to this spectacle, with their hands bound behind their backs. And when they also had been anointed, being suffused on all sides by the miraculous power of God, and with their former sense restored, as they returned to their own homes most healthy, praises of God the omnipotent Father and His Son, Jesus Christ our Lord and Savior, were rendered by the whole populace. A great tumult arose throughout that same city, as everyone rushed about because of the innumerable miracles that were being performed. And whosoever had among them those infirm or possessed by various diseases, bringing them thither, they anointed them, and immediately obtained the health they desired. All, moreover, to whom the report could reach, bringing forward the infirm they were able to have in their houses—paralytics, the blind, the lame, the deaf, the dumb, and the lepers, or the withered—brought them to the synagogue of the Jews, where these signs were being done divinely. But although this same synagogue was very large, it could by no means contain the multitude of those arriving. For infinite were the throngs of people who flocked thither from all sides on account of the ^B innumerable miracles and prodigies which, for their excessive number, are omitted to avoid weariness. All the chief priests, however, and the elders, and the whole crowd of Jews, little and great and women, seeing what had been done, believed in our Lord Jesus Christ and said: "Glory be to You, eternal God and omnipotent Father, who, though late, have revealed to us unworthy ones Your only Son, our Lord Jesus Christ: whom, as the prophecy of Isaiah sang, a Virgin conceived and a Virgin brought forth, and after the birth remained a Virgin. Glory be to You, Christ, whom our fathers did not fear to afflict with a horrible death on the cross, considering You true God and true man. You who now even among us have suffered again to have Your image nailed to the cross. Glory be to You, Christ Son of God, who have shown such great miracles to us wretches. We believe in You; do You be propitious to us and deign to receive us, because with our whole heart and whole soul and strength we flee to You." Crying these and similar things, they shed bitter tears and uttered sobs.

CHAPTER IV

But after all who were held by sickness had been cured, the whole multitude of the Jews went to the house of the holy Church which was in that same city, where the metropolitan was. Prostrated at his feet, they confessed with loud voices that they had sinned and gravely transgressed. When he inquired of them the whole truth of the matter, they showed him the holy icon of the Lord Savior, and announced all that they had performed regarding it. And they related to him in order how blood and water flowed from its side at the blow of a lance, as well as the miracles shown by it. He indeed asked how the icon itself had been found by them, and from whom they had received it. But they replied to him that a certain Christian believer had left that same icon in a room near the synagogue by forgetfulness, while he was transferring himself to another place for the sake of lodging. He was immediately ordered to be sought, and being found, he was stationed in the presence of the metropolitan. And when he had been most assiduously questioned by him as to how the icon had come to be in his possession, or by whom it had been so miraculously placed, he replied, saying: that Nicodemus, who had come to Jesus by night, had arranged it with his own hands, and upon dying had handed it over to Gamaliel. And Gamaliel, the teacher of the Gentiles Paul’s ^C instructor, when he saw that his last day was upon him, left it to James, and James to Simeon, and Simeon to Zacchaeus; and thus it lasted through the successors of time in Jerusalem, until the subversion of that city was carried out in the forty-third year after the ascension of the Lord Savior to heaven. But two years before Titus and Vespasian subverted that same city, the faithful and disciples of Christ were admonished by the Holy Spirit that, leaving the city, they should transfer themselves to the kingdom of King Agrippa, because King Agrippa himself was at that time allied with the Romans. Having departed from the city, carrying with them all things that seemed to pertain to the worship of our religion or faith, they transferred themselves to these regions. At which time also the icon, being carried off with the other ecclesiastical items, has remained in Syria until today, which I myself have possessed by hereditary right until now, having received it from my parents who migrated from this light. This is the certain and manifest account concerning the holy icon of the Lord Savior, how it came from Syria into the parts of Judea. Having heard these words, the most reverent metropolitan, having become very joyful, turned to the Israelite people and said: "Turn, Israel, to the Lord, the Father of all the living, and adore with us His Son, through whom all things were created, and the Holy Spirit, who is the vivifier of all the living and the illuminator of our souls. Hasten to fulfill the debt of your vow." And the entire crowd of Jewish stock began to sing with a clear voice and say: "One God the Father, and He is unbegotten. One Son, and He is the only-begotten Christ, whom our fathers crucified, and we have acknowledged Him as true Lord. ^D One Holy Spirit and proceeding from both, through whom we truly believe we are to be saved." Saying these things, prostrated on their knees before him, they asked to obtain pardon for their crimes through the remedy of baptism. Receiving them, the blessed bishop together with his clerics instructed them for many days in Christian discipline. And at the last, having made them catechumens and completed a three-day fast, he regenerated them from water and the Holy Spirit.

CHAPTER V

But after they had obtained baptism, they entreated the holy man most earnestly that he would consecrate their synagogue as a church in honor of the holy

of the Savior of the world. Their petition he by no means scorned, and he consecrated their synagogue, which appeared to be the largest, in the name of the only-begotten Son of God, the Redeemer of the world. From that time forth, therefore, a custom grew up through the various nations and provinces of the earth that ^A the bishops of the Christian law should not cease to build and dedicate many basilicas or oratories in honor of the holy Savior of the world. For previously our ancestors and elders had by no means presumed to do this. But let us return to the thread of our narrative. For the metropolitans asked the aforementioned man to reconcile their other synagogues by consecrating them in honor of certain blessed martyrs. And so he willingly accommodated his mind to this petition, and, relying on the aid of God, he devoutly fulfilled everything that they suggested to him. Great joy was felt in that city, not only because of the healing of bodies, which had gone forth in great abundance, but also because of so many souls that had been recalled from the destruction of Satan to eternal life.

CAPUT VI.

The venerable and supreme bishop fluctuated day and night with various thoughts concerning the vessel which held within it the Savior's blood, hesitating greatly as to what it would be opportune to do with it. But at length, having found wholesome counsel, he provided an invaluable and profitable remedy of consolation for all the churches which were scattered far and wide throughout the world. Finally, he ordered glass ampullae to be made, in which he sent individual portions of the blood and water that had flowed from the image of our Lord and Savior, and, sending them through Asia, Africa, and Europe by his messengers, he clearly ^B set forth to the children of the holy Church all that had happened in the city already mentioned at his own time. Moreover, he urged them that every year in the month of November—which among the Hebrews is the ninth month, but with us the eleventh—on the ninth day of that same month, that is, on the fifth day before the Ides of November, this day should be celebrated with special observance, with no less reverence than the Nativity of the Lord or Easter.

CHAPTER VII.

This is the true and most reasonably credible account concerning the blood of the side of our Lord and Savior, which flowed from His holy image, which is crucified in Syria, in the city of Berytus. This is also that blood of the Lord which is said to be found among many people. Nor is it to be estimated otherwise by true Catholics, beyond that which is written by us, as if anything could be found in the world from the flesh and blood of Christ, except that which is daily spiritually accomplished by the hands of priests upon the altar. Therefore, knowing this, most beloved fathers and brothers, I have hastened to declare it to you, for the edification of your souls and for the increase of your faith, so that in this you may also be able to know how great is the power and goodness of our Lord and Savior Jesus Christ. Therefore, be strong in faith, and rejoice together over His great and astonishing miracles, which have been wrought by God in our generation. And give Him glory, rejoicing with gladness, and with exceeding compunction of heart offer immense thanks to His majesty, in that He has made you worthy of His faith and knowledge. To Christ Jesus our Savior Himself, with the Father and the Holy Spirit, be glory and honor, and also eternal praise: who possesses an everlasting and undivided empire, without beginning and without end. Amen.

SERMON OF THE BISHOP SAINT ATHANASIUS, ON THE NEW AND MODERN MIRACLES OF THE IMAGE OF THE LORD (18).

Lift up the eyes of your perception, all you brothers and fathers of the holy Christian religion, and consider this new marvel which has occurred, which in these times God has shown to us, and give glory to His name. Consider the ineffable humbleness and the greatness of the divine ordination, and receive these lamentations with joy. In God, indeed, there is nothing strange, for our God is powerful. Because, however, in our days God has made known His power among us, every heart of those who hear is stunned by the enormity of the wickedness and the greatness of the miracles of God. The abyss was troubled again, the sun and the moon were darkened by the face of iniquity; but all the powers of the heavens and their ornaments also gave praise and glory to God, who has wrought magnificence and power in His Son. Hear therefore, brothers, the word which has come to pass in our days, ^D and be stunned; understanding, understand, and incline your hearts to the great works of God. There is a city which is called Berytus, lying between the borders of Tyre and Sidon, paying tribute to Antioch. In this city there was a multitude of Jews, and their synagogue was very great. A certain Christian, having given a price, took a small room on rent from someone, in which, dwelling, he fixed an image of our Lord and Savior Jesus Christ in sight of his bed: and the stature of the painting was not large, but of medium size, which nevertheless contained the whole image of the Savior. Some time flowed by, and the substance of that man greatly increased, as where the compassion and arrangement of God began to work miraculously; and that Christian began to look for a larger house to move into. Taking, however, all his household goods, he moved from the aforementioned cell, which itself was very contiguous to the syn-

synagogue of the Jews, to another place he had chosen to live in—entirely unmindful of the image of the Lord, as it happened, by the providence of God, that this took place. But then, a certain Jew happened to rent that same cell where the image of the Lord remained; and bringing in all his own belongings, he began to live there, not recognizing ^A or ever noticing the image of the Lord, because it stood opposite as if hidden in the shadows. One day, he invited another Jew to dine with him; and while dining, the guest who had been invited raised his eyes and saw the image of our Lord Jesus Christ. And he said, "Being a Jew yourself, how is it that you have this image?" He spoke many impious and heinous insults against the Savior from the hour he beheld the holy image—things which I consider it wicked to write down—and the one who had invited him satisfied him by explaining that from the time ^B he began to live in that house, he had not recognized the image of the Lord there. Rising with indignation, he went to the chief priests. Upon learning what had happened, they said to him, "Can you show this to us?" And he, assured, said, "I will show it to you in his house." Thus, the evening hour having passed, they were quiet that day. But when morning came, the chief priests and elders of the people, and a great crowd of their nation, went to the house where the image of our Lord Jesus Christ stood. And arriving at the house, the princes and elders of the people made a rush, with the Jew who had notified them leading the way, and they found the image of our Lord standing as it had been told to them. Greatly angered at the Hebrew who was living there, they cast him out of the synagogue. Then, taking down the holy image, they said, "Since we have heard that our fathers once mocked this one, let us also mock him." Then they began to spit in his face and strike him. And they said, "However much our fathers did to him, let us do all the same," and they reviled him with many criminal words, which it were a sin to write down because of the enormity of the crime. Furthermore, they said, "Because they pierced his hands and feet, let us do this also." Piercing his hands and feet, they added, saying, ^D "We have heard that they gave him vinegar and gall with a sponge; let us perform the same." And holding a reed with a sponge full of vinegar and gall, they applied it to his mouth, and added inequity to inequity, saying, "We have learned that our fathers struck his head with a reed; let us do likewise," and they struck his head with a reed. When all these things were finished, they said, "Just as they opened his side with a lance, so let us also pierce him." And when his side was pierced with a lance, blood and water came out. Glory to you, Christ, glory to you, Son of the living God, who descended from the heavenly seats to show your presence for our salvation, and who, though immortal, delivered yourself to death for our liberation. O inestimable kindness of the Savior ^A of our God, that you would remind your faithful of the ancient works of your piety! These are your wonders to be marveled at by heaven and earth. Enlighten the eyes of your mind and rejoice your hearts, because today salvation has been made for us, and the yoke of your captivity is broken. Hear, therefore, and glorify God for the benefits which he has still ministered to you. The chief priests, after they pierced the side of the Lord with a lance, said, "Because throughout the whole earth the signs and most numerous wonders which Jesus the Nazarene did have been divulged, let us receive the blood from his side, and let us sprinkle all the infirm and sick throughout the whole synagogue with it, so that we may test the power of Christ, and ^B whether the things said about him are true." And placing a glass ampulla at the place of the wound, they received in it the water and blood flowing from the side of the Lord. Yet, even while they still did not believe but were bringing insults and blasphemies, they carried the ampulla filled with health and virtue to the place where the multitude of the infirm was gathered. First of all, they approached a certain paralytic from birth, anointed him with the holy liquid, and restored him to health; very many of the blind received the joy of sight from the touch of the holy anointing. As many demoniacs as were offered were cured at the scent of the divine power. When this fact was spread as a report throughout the whole city, others and still others, bringing along their sick, flowed in from fields, villages, and houses in an infinite multitude and were saved. And their synagogue was filled with ^C paralytics, the lame, demoniacs, lepers, the withered, the blind, the mutes, the deaf, and those suffering from every kind of sickness; and from whatever kind they were held, they were healed. Seeing the chief priests and all their congregation, the signs and great wonders that were happening, believing with the women and infants, they cried out to God the Father and his Son Jesus Christ, and the Holy Spirit: "One God the Father, one Christ the Son of God, the one Holy Spirit proceeding from both, who lives and reigns as God in the Trinity perfect for ages. Amen. Glory to you, Christ, whom our fathers indeed crucified in ignorance, but who are now crucified by us also in your holy image. Glory to you, Son of the living God, who through the signs of your power illuminated the blindness of our hearts and drew us to your mercy. ^D We believe in you; be propitious to us, and receive our tears and our repentance, lest perhaps, because of the magnitude of our crimes, hell opening its mouth should swallow us up, who with our fathers did great wonders and performed innumerable benefits. Spare our iniquities, and heal our souls." And a great clamor was made by those crying out and invoking God. But when all the infirm who had been brought were healed, the chief priests and all their multitude ran to the bishop of the city, crying out with one voice: "One God the Father, one Jesus Christ his Son our God, whom our fathers crucified,

and one God in the Holy Spirit. And having confessed their sins, they showed the very holy image, telling also how blood and water flowed from His side, and how great miracles were wrought. The bishop, having universally proclaimed a fast, regenerated all with holy baptism, whom he himself had all received. He consecrated their principal synagogue as a church in honor of our Savior Jesus Christ; as for their other synagogues, he dedicated them as churches in honor of the apostles and martyrs; and there was great joy, not only because such bodies were healed, but because ^A their souls were translated from death to life.

Knowing these things, therefore, most beloved brothers, I hastened to manifest them to you; so that in this also, recognizing the virtue and mercy of our Lord Jesus Christ, you may be more firmly established in the faith, and render thanks to Him for the wonders and benefits which the Lord has shown. The holy Roman and Antiochene Church has decreed that the day of the fifth Ides of November be observed as a solemn day, on which these things were done to the praise of our Lord Jesus Christ, who lives and reigns with God the Father in the unity of the Holy Spirit, God, for all ages of ages. Amen.

NOTICE ON THE FOLLOWING WORK

OF ATHANASIUS, PATRIARCH OF ALEXANDRIA, FROM THE SERMON AGAINST THE LATINS.

1. It is not as they think who speak of Christ; but as He says: "When the Paraclete comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father" (John xv, 26), by this He declares the Father alone to be the producer of the Holy Spirit: for the same reason also, these men, obeying the Teacher, say that He proceeds from the Father alone. But if anyone should say that nowhere is it said that the Spirit is from the Father alone, let such a one hear that he who writes concerning Him bears witness to that testimony in no other way than according to the doctrine of our most divine Fathers. For just as they say that the Holy Spirit proceeds from the Father, taking the argument from the very mouth of the Lord; so too do the subsequent logographers and writers declare it consistently. None of them, however, says that He proceeds from the Son or through the Son; unless perhaps someone might say this regarding another pouring forth, or rather the manifestation and sending of the gifts of the Spirit. For in that sense, although the Holy Spirit is manifested from the Father for the dispensation, He is so also from the Son, as the rule of truth teaches. And since all say the same thing with one consent, and there is no one who disagrees on this matter, it is manifest that the Spirit has His subsistence from the Father alone: if indeed such an emanation is [His] subsistence. For just as it is said by all that the Son is the offspring of the Father, so it is understood that the Son is from the Father alone, ^B and the Spirit from the Father alone, as the followers of the Lord's teaching say that the Spirit proceeds from the Father alone, taking the cause from the very mouth of the Lord; so too do the successors and writers declare it consistently. None of them, however, says that He proceeds from the Son or through the Son, unless perhaps one might call that other pouring forth or manifestation and mission of the gifts of the Spirit [a procession]. For in this regard, although the Holy Spirit is made manifest from the Father for distribution, so He is also from the Son, as the rule of truth teaches. And since all say the same thing consistently and as one according to the Lord's tradition, and no one appears to disagree, it is manifest that the Spirit has His subsistence from the Father alone; if indeed such a procession is [His] subsistence. For just as all say that the Son is the offspring of the Father, [He is]...

and it is understood that the Son is from the Father alone according to the ante-mundane generation; so too, while all say that the Spirit is the emission of the Father, it is understood that the Spirit is from the Father alone, according to the ante-mundane emission. If the Son is from the Father alone ^A, then the Holy Spirit is also from the Father alone.

But regarding the later profusion, that is, the dispensation and the gift given to those who are worthy, just as the Spirit is from the Father, so is He also through the Son and from the Son. Just as we hold that the later generation of the Son, namely His advent to us, is not from the Father alone, but also from the Holy Spirit. And let the voice of the archangel to Joseph, the husband of Mary, persuade you, saying: "Do not fear to take Mary thy wife; for that which is conceived in her is of the Holy Spirit."

If you wish to learn that some of our great saints have also declared that the Holy Spirit proceeds from the Father alone, take then the great sun of our Church, or rather, it is better to say, of the whole world, Cyril, as a witness to this matter; for in his work *On the Trinity*, he states it thus clearly ^B: "The most holy," he says, "and venerable Trinity, which is before all ages and is for ever, is incorrupt, eternal, incorporeal, incomprehensible, and circumscribed by nothing, but is that which encompasses all things and contains the universe: good, providential, the creator of all things, visible and invisible, impassible, unalterable, immutable, and incomprehensible to the minds of men and angels and to any created nature; consubstantial in itself, and incommunicable regarding its substance to any creature whatsoever; known only by itself, and by no nature that exists in this world or above this world: a monad in three subsistences, or persons, and a Trinity in the unity of the Godhead, or of one single essence known. Of this holy and venerable monad, three ^C adorable subsistences are known and believed in: in the Father who is without beginning, without cause, unbegotten, and sempiternal; in the Son, the Only-begotten, born ineffably, impassibly, and unspeakably before all ages, from the very substance of the Father, and therefore consubstantial and equal to the Father, except for the property of paternity, having the Father as the principle and cause in the manner of generation; and in the Holy and life-giving Spirit, who is worshipped, proceeding from the Father, that is, from the substance of the Father. He is not begotten as the Son is, lest there be two Sons in the Trinity; but proceeding, as has been said, from the Father alone, and from [His] mouth; yet He has manifested Himself through the Son, and has spoken in the holy prophets and apostles. Moreover, as I have said, He shares in the substance of the Father and the Son, and has consubstantiality with the Father and the Son. He ^D is also incommunicable, just as the Father and the Son are, to every creature, according to the principle of essence."

2. You see how the Holy Spirit is from the Father alone according to holy Cyril; or rather, according to all divine Scripture. And let no one [object] to me...

^A with those frigid words or little reasonings, saying that the renowned Athanasius and Cyril, and besides them Gregory of Nyssa, are the causes of the addition. For Athanasius speaks thus: "The Spirit is from the Father," the opponents say, "and proceeds from the Word, who is from the Father." And the Nyssen, after he had said that the Son is proximately from the First, that is, from the Father, goes on to say: "The Spirit is through Him who is proximately from the First." And the most wise Cyril clearly said, he claims, that the Holy Spirit is from both, the Father and the Son. These are the problems of the fabricators of that rotten addition.

I, however, though unlearned, ^B "taking every thought captive into the obedience of Christ," explain those passages in this way. In that sense Athanasius says that the Spirit is from the Father, and proceeds from the Word who is from the Father, just as He is also from the co-eternal Father Himself; just as the Son is likewise sent, and is given by the Spirit to the faithful, just as He is also from the Father Himself. Take the testimony from the Word and Son Himself, saying: "The Spirit of the Lord is upon me, because He hath anointed me. He hath sent me to preach the gospel to the poor." Therefore, the Holy Spirit anointed and sent the Son; but the Father is also sent by both, namely by the Son and the Spirit.

By what reason this is done, hear the Father speaking thus through the prophet Isaiah: "Hearken to me, O Jacob, and Israel, whom I call: I am God the first, and I am the last; and besides me there is no God. My hand also hath founded the earth, and my Spirit hath established the heavens. I have given orders to all their host. And now the Lord hath sent me." ^C The Father, therefore, is He who says in this place: "He hath sent me." Do you see the equality of the three persons of the most high Godhead? When the Holy Spirit is sent by the two, He is sent as consubstantial with the Father and the Son. When, however, the Son is [sent/proceeds] from the Father, He is [sent] as consubstantial also with the Spirit. When, however, the Father is [spoken of as being] from the Son and the Spirit, it is as [being] consubstantial.

When the great Athanasius said, therefore, "the Spirit proceeding from the Father," he declared whence the Spirit has His subsistence, namely from the Father alone. When, however, he said again, "So is the Spirit from the Father, as He is from the Son who is from the Father;" he demonstrated the equality of the Father and the Son, that in this matter he might confound the most impious Arius, who says that the Son is a creature and not God: ^D as if he were addressing him with these words: "O most impious Arius, thus the Spirit who proceeds from the Father shines forth and is given to the faithful by the Son whom you blaspheme, according to His operation and gift, just as [He is given] from the very sempiternal Father Himself."

That this is the case, see, I pray, what that Father, who received his name from immortality, writes to the bishop Serapion. For he speaks the same things, and philosophizes about the same matters in these words: "Just as the Son is the only-begotten offspring of the Father, so also is the Spirit given by the Son,"

^A and sent, and it too is one and not many, nor one out of many, but only the Spirit itself. For since the Son, the living Word, is one, there must be one perfect and full sanctifying and illuminating life, which is his operation and gift, which is said to proceed from the Father, because it shines forth from the Word, who is confessed to be from the Father, and is sent and given. Just as the Son, he says, is the only-begotten offspring of the Father, so also the Spirit is the production of the same Father, one and not many, and clearly not having its existence from many. But as the Spirit is only one and a production, so also it is from only one, and from one—the Father. For since the Son, the living Word, is one, as from one Father, there must be one perfect and full sanctifying and illuminating life, which is the Holy Spirit, which works its own gift and divides to each one separately as he wills. Which gift is for this reason said to proceed from the Father, that is, to be poured out and to be sent, because it shines forth from the Word, who is confessed to be from the Father, and is sent and given. Having first philosophized ^B about the pre-eternal procession of the Spirit obscurely, having proven it to be only a production, as from one progenitor, namely the Father, he demonstrates to us quite clearly in what follows its temporal outpouring as existing from both, Father and Son. And what the words signify there: 'So the Spirit is from the Father, as from the Word who is from the Father,' this is what it means here also: 'Which is said to proceed from the Father, because it shines forth from the Word, who is confessed to be from the Father, and is sent and given.'"

3. In the same way, Gregory of Nyssa also says that the Spirit is through him who is specifically from the First; clearly conjunctly and together with the Son, and not following the Son in existence. But when he said that the Son is specifically from the First, do not think that the Spirit himself is not also specifically from the First. For just as the Son is specifically and most proximately from the First, that is, from the Father, so also the Spirit is specifically ^C from the First, according to his pre-eternal existence. But the Father is First, not in time, nor in order—heaven forbid!—but inasmuch as He is the cause of the Son and of the Spirit, just as He is also greater and without beginning, as without cause, as the root and fountain of those things which emanate from Him. For just as He alone is without beginning with respect to the Spirit and the Son, so also is He alone the cause of them. But the Spirit, with respect to the Father, is not without beginning, nor without cause, just as the Son himself is not with respect to His beginning in time. Not only the Spirit, but also the Son is without beginning, just as the Father. The Father is the first and only cause of the Son and of the Spirit. But do not search for a second, you who are orthodox, nor even a third; so that, by wickedly dividing the same and one substance, ^D you may be condemned as a heretic. The Father, then, is first, inasmuch as He is greater,

with a base intent, so that you may be condemned as a heretic. The Father, therefore, is first in that he is greater; he is greater in that he is without origin; and he is without origin in that he is the origin of the consubstantial hypostases. The Spirit, and the Son, are directly from the greater, that is, from the Father. For the Son is truly and properly from the Father, and so is the Spirit. It is not that the one is before and the other after; but the generation of the Son and the procession of the Spirit shine forth together, and ^B the Spirit is sent and given through the Son, as the blessed Athanasius says, just as the Son is given through the Spirit, as it has been said. In the same way, the statement of the blessed Cyril, I mean that which says "from both," must be understood according to that same meaning: the Spirit, who proceeds from the Father, shines forth, is sent, and is given from both, from the Father and the Son. And after a few words: "I have learned of two generations regarding the Word, as I said above: one from the Father and beyond time, and one from the Virgin and in time. Likewise, I have been taught of two effusions regarding the Spirit: one which is causative and beyond time, and one which distributes grace. But of the first generation of the Son, and the first procession of the Spirit, the Father is the sole cause. But of the other generation which occurred in time, and of the other effusion by which gifts are distributed, not the Father alone, but the Son and the Holy Spirit are the cause. Therefore, the Spirit flows forth from both, from the Father and the Son, for the distribution: not according to existence, God forbid! Otherwise, two causes would be erroneously introduced, which would far excel that one who exists of the same nature and equal honor."

ADMONITION CONCERNING THE SYNTAGMA DOCTRINAE

This little work was brought to light a few years ago by that most illustrious man, Andreas Arnold of Nuremberg, in the year 1685. In his preface, he strives to attribute it to Athanasius with many arguments. "The *Syntagma Doctrinae* of St. Athanasius, Archbishop of Alexandria," he says, "intended for monks, clergy, and laity, is published from a very beautiful parchment manuscript of the Vossian collection, five or six hundred years old, which contains besides this the *Lausiac History* of Palladius along with several other older books. The words written by the hand of that illustrious man, 'It is not in the published works of Athanasius,' excited my desire to transcribe it. For I did not want to undervalue anything that belonged to such a great teacher of the Church, and which might redound to some profit of mine." Afterward, by letter, I informed the patron of my intention to publish Athanasius, to which he gave this response: "The *De Vita Monastica* of St. Athanasius is truly worthy to be published, and is far superior to that rule which Lupus collected from the works of Jerome. Since the ancients attribute this writing to Athanasius, I do not see well why you doubt the author. Windsor, 11 July, 1681." From which a great argument for both its truth and its dignity was born to me. I shall proceed in my undertaking, where I shall give thanks to such a great man for his services to me. For more than five months, his library, which far surpasses many others in rarity and utility, was not only open to me, but I was permitted to consult that oracle of learning every day. The ancients would endure the longest journeys for the sake of consulting an oracle even once; blessed were they with brief responses: who would doubt that he who lived in the temple of the Muses with Apollo was in a better position? At other times the Pythian voice looked toward something else; sometimes they eluded the lot of the oracle. Some would sleep in the temples so that by a dream they might see the shapes of things or hear a voice; for me, then, the most joyful days of my life shone forth, with all speech being true and clear. I ought to render the thanks you deserve, illustrious Vossius, and such as I can, I do render. For I could say nothing sufficiently magnificent about your virtue. Since you have deserved so much from me, kind reader, piety has commanded me to show myself grateful; now, to the *Syntagma*...

which, being new, demands a preface for itself. That ancient codex attributes the *opusculum* to St. Athanasius, a matter of some moment, even though book titles do not always record their true names. For writers of later times sometimes claim the works of the ancients for themselves, and occasionally substitute their own work under the names of ancient authors, especially when dealing with the doctrine of noble and famous men. Meanwhile, it is clear from the antiquity of the codex that it was once believed that this series of doctrine had been left to posterity by Athanasius. If many manuscripts were found inscribed in the same way, they might suggest at least some reason for the truth; but apart from the Vossian manuscript, I have found none as yet, nor in the library of the Most Christian King, nor elsewhere either. It would be an argument to prove it, either the testimony of a contemporary author or that of Athanasius himself in his own works; since this is lacking, another is at hand. While searching at one time in the Royal library, by the favor of the distinguished Thevenot, who adorns and promotes my efforts, there came into my hands ^A *Canonical Questions and Answers of the Holy Synod*, without the context of place or time. The question is asked, however, "How one ought not to break the fast on Wednesday and Friday for the sake of the memory of some saint or apostle, unless only on feast days of the Lord." Whether one ought to break the fast on the fourth day and the Parasceve because of the memory of some saint or apostle? Or whether the fast should only be broken on the Lord's days? The Synod replied: Regarding these matters, the great Athanasius says this in some of his writings: "That a monk or a priest must not violate the fast of the Lord on Wednesday and Friday, unless he is weighed down by illness, except for Pentecost or the Epiphanies." ^B St. Athanasius expresses himself in one of his writings about these things as follows: "Let not a monk or priest break the fast of the fourth or sixth day, unless he is confined by sickness, except at Pentecost and the Epiphanies." This passage pleased us, and the very words of our *Syntagma* are to be produced, from which those were taken: "Do not violate the fast, that is, Wednesday and Friday, unless one is weighed down by illness, except for Pentecost alone and the Epiphanies." Another question is posed which equally pertains to this: "Concerning the bending of the knee on the Sabbath, the Synod at Nicaea and that in Trullo did ordain, with whom also the great Athanasius says this: 'Let no one deceive you at all by kneeling on Sunday, or at Pentecost; ^C and he said nothing about the Sabbath.'" Answer: "The truth is indeed so; but the many, because there is no fasting on the Sabbath, have let go of the kneeling." To be sure, regarding the bending of the knee on the Sabbath day, the Nicene and Trullan synods did establish, and the great Athanasius likewise declared: Beware lest anyone induce you to fast at all on the Lord's day, or during Pentecost. But he said nothing about the Sabbath. The response is: The matter is indeed so; yet many, because there is no fasting on the Sabbath, omit the genuflection. To make the details plain, here is our Athanasius: "Let no one deceive you into fasting at all on Sunday, nor kneeling at all, nor during Pentecost. For it is not a regulation of the Church." These two fragments are of no light weight; and so much so, that almost no doubt is left. ^D Since the synod itself uses that testimony, nor does it refute the monks arguing from our Athanasius. In Balsamon occurs a question about bending the knee on the Sabbath, moved by monks exercising themselves outside the city, in the time of Patriarch Nicholas and Alexius Comnenus. To which the sacred Constantinopolitan synod replied. But the questions of those monks differ from ours in the Royal manuscript, on account of different chapters. Moreover, even if they were of the same age as the rest, no one would easily persuade himself that an interpolation of Athanasius was made then; but rather he might think that the faith had held its ground over a long age in the assembly of the Fathers. However, I conjecture that the canonical questions and answers of the Royal codex are to be referred to the ninth century, in which mention is made of the *Typica* and *Synaxaria* of our holy Father Sabas, and of the preceptor of the great desert, Euthymius, and also of that St. Athanasius on the holy mount. Produced are the Council of Nicaea, the "Council of Union" which took place in Constantinople concerning marriages, the Synod of Neocaesarea, and St. Basil to Amphilochius.

What reason there might be why our *Syntagma* cannot be St. Athanasius', I do not yet perceive; for although he himself narrated in the *Life of St. Anthony* that there were not so many monasteries in Egypt at that time, but that each person exercised himself not far from his own village; nonetheless, Gregory Nazianzen, in his *Oration in Praise of Athanasius*, affirms that the *Life of Anthony* promulgates monastic laws under the guise of narration. To these points do agree with ours the things you may read in St. Athanasius' *On Virginity*, that is, *on asceticism*. "Because of pride the devil was cast down from the heavens. Fast the whole year without any necessity; and at the ninth hour of the day, continuing in hymns and prayers, take your bread in greens seasoned with oil." Fast the whole year without necessity (better: unless necessity demands otherwise); but at the ninth hour, continuing in hymns and fasts, take your bread with herbs refected with oil. "Let not nakedness appear before another. You shall not go to the bath, if you are healthy, unless necessity compels. If the body is weak, use a little wine for the stomach." If a catechumen is present at the table, let her not pray with the faithful, nor will you sit and eat bread together with her. If a righteous man comes to you, wash his feet. If visiting virgins drink wine, even if you do not drink, for their sake drink a little. In church, be silent and do not speak at all, but attend to the readings. Similarly, in the *Exhortation to Monks*, which we have in Latin in Volume II of the Works, if we grant that it is Athanasius', the fasts beyond the Lord's day, if they are votive, are to be compared with our own: vile habit, and other things easily…

… compared. The style of the *Syntagma* is not so far from Athanasius, since in the treatise *On Virginity* many things are expressed in the same words and modes of speaking. However, it seemed quite difficult to demonstrate that Athanasius used the verb with the infinitive in place of the imperative, for example, "desire to watch" for "watch," "desire to remain" for "remain," which is a barbaric locution. I hesitated for a long time on this matter, until I found in the sermon of St. Basil, *On the Renunciation of Worldly Goods*: "Do not desire to correct the impulses of wild beasts," for "correct." Likewise, "Do not be inquisitive, and do not desire to see everything," for "see." Hence we evade the force of that argument. After all these things, what remains? Judgment should not be snatched by anyone, nor should one resist or fight against the truth, to which, if anyone has penetrated with more careful observation, he will have deserved well of the public. Thus says Arnold, a man surely as conspicuous for his erudition as for his kindness and moderation. But with all due respect to that most learned man, these things, in our judgment, are not of great moment for attributing this little work to Athanasius. For as to what is said concerning canonical questions, where certain things from this *Syntagma* are brought forward under the name of Athanasius—although in truth they might have been issued in some council, which however is certainly not free from doubt—in synods, works are sometimes praised under the name of Athanasius which it is nonetheless established are not Athanasius'; as is to be seen in the Second Council of Nicaea, where the history of the image of Berytus is read word for word, which no one denies must be judged as not belonging to Athanasius: which must be considered with better reason concerning the synods of succeeding centuries. There certainly exist many spurious works which were written in the sixth or seventh century, and which could be praised by subsequent synods and authors. As for the affinity between certain passages of this little work and other passages of the book *On Virginity* and *On the Exhortation to Monks*, this is of even less value: both because the former book is under great suspicion, and the latter openly suffers from corruption; and because those monastic precepts concerning fasting and other observations are read almost the same in various authors; so that no argument can be drawn from this. Therefore, this piece seems to us entirely spurious, both because of the kind of style, which is strangely far removed from the energy of Athanasius, and because of many small words which carry the mark of a later age, as is that *akeroperispaston* or *akairoperispaston*, that *katapsyche*, *epairidesthai*, *ergateuesthai*, *perikakousin*, [if it is not a mistake], in place of "they endure with difficulty": and many good things of a similar nature for the brevity of the work; which we do not consider to be of a better quality than the other ascetic works which follow under the name of Athanasius. Furthermore, we do not submit Arnold's notes in full here, both because they are longer than the design of our arrangement permits, and because they include many things which will come to be explained in our *Onomasticon*.

OF OUR HOLY FATHER ATHANASIUS, A SYNTAGMA OF TEACHING TO MONKS AND ALL CHRISTIANS, BOTH CLERGY AND LAITY.

1. The life of the sons of the Catholic Church, and especially of the anchorites or monks who are in her, is such a type of life to be practiced. By grace we are indeed saved; but grace wishes its own children, and children of wisdom and of every good work, to be those who know the good by experience and strive to act accordingly. Therefore, establish yourself as worthy of this upright faith: in deed, my beloved, with the purpose of keeping these things. For there are those who fight against these commandments: "You shall love the Lord your God with all your heart, and with all your soul, and your neighbor as yourself. You shall not kill, you shall not commit adultery, you shall not commit fornication, you shall not cor-«

corrupt, neither use sorcery, nor foster division. Abstain from things strangled, and from things sacrificed to idols, and from blood. These are the manifest sins; but the commandments that appear as lesser, of which we shall also render an account, are these: In the first place, those who are monastics and continent must be separated from women, and neither come into conversation with them, if it is possible, nor even strive to look upon them, lest some injury occur, if the heart be made to commit adultery through the vision of the eyes. [A] You must also be on guard not to be double-tongued, double-minded, a liar, a slanderer, distracted, shameless, wandering, senseless, or arrogant; nor to utter a corrupt word from your lips, nor any oath at all, but rather, "yes, yes," "no, no." And if somewhere necessity requires it in conversation, say: "Know that I am telling the truth, and I do not lie." But do not take the venerable name for an oath, nor use any other kind of oath, as the Gospel has said. For all these things are not fitting, nor is it appropriate to do them; and one who does not observe them should even be cast out of the Church. [B]

2. Furthermore, do not uncover your body before anyone, except by necessity in the bath, through disease, or when being in great infirmity. Do not call your brother "Raca," nor "fool." Do not communicate in the festivals of the Gentiles. Do not observe Sabbaths. Do not practice magic, nor sorcery, nor do any such things for yourself in the time of sickness or painful suffering. Do not go to a charmer, nor put an amulet upon yourself, nor perform purgations; and do not have these things done to you, nor let them be done for you by another. Keep the body clean from all filthiness and lasciviousness. Do not have a "brought-in" woman, as some have bestowed upon them the names of "beloved ones"; perhaps they will be found to be quite the opposite, hostile to them. Do not bear enmity toward anyone; for whoever bears enmity, his soul is not acceptable to the Lord. Do not pray together with a heretic, nor with pagans. Do not violate a fast, that is, the Wednesday and Friday, unless you are burdened by disease, except for Pentecost and Epiphany alone. Observe the Quadragesima of the holy Church and the week of the holy Pascha with diligence. Break your fast when a brother has traveled to you; [C] yet not the fast that is statutory, that is, the Wednesday and Friday. [D]

Wednesday, Friday, and the Forty Days, and the [fast] of the Passion, are regulated; but [observe] the fast that comes from your own choice, that is, on Monday, Tuesday, and Thursday. Do not fast on Saturday or Sunday, except on the Great Saturday of holy Pascha. The fast of Wednesday and Friday is enjoined until the ninth hour; and if you do anything more, this is left to your own choice. But if you are able to perform [further] postponements, you are practicing with nobility. When fasting and living the life, take care not to be puffed up; for inflation is a snare of the devil, by which he fell from heaven, and likewise he continues to ensnare and cast down men by means of it. Let no one deceive you into fasting on a Sunday at all, nor into kneeling at all, nor during Pentecost; for this is not a regulation of the Church. And do not endure that some Marcionites, or another heresy, should deceive you into fasting on Saturday specifically, and on Sunday. Do not neglect the assemblies; prepare yourself to be worthy of the mysteries, lest you come under judgment. Do not neglect to wash the feet of the brethren walking toward you; for the account of such a commandment will be required of those who have been proud regarding it, even if they be bishops. For our Lord himself first washed them, having commanded them to do so.

3. Do not be a lover of money, nor greedy for base gain, nor a lover of wealth; for1 those who are such cannot please God. And in general, do not engage in trade; there are many uncultivated regions, whose inhabitants, if they do not have crafts, are forced to trade; and even if they are not monks and they engage in trade, they are doing evil, except when necessity forces it. Do not take interest; do not buy anything at a price other than the market rate. Love every human being, and be at peace with all, even with those with whom you do not pray, as far as you are able, except for the sake of heresy. If you are well-supplied, give to him who is in need; if not, do not complain. If someone asks you for a loan, give it, and receive from him the principal when he has it, without interest. Do not act deceitfully before the Lord. For if you have crops or silver, and someone asks to borrow from you, and you—so as not to receive interest—sell [them] at a higher price, so that you may buy them later at a cheaper and lower price: «God catches the wise in their craftiness.» For consider and see that instead of one interest, you will find you are receiving three or four [times the] interest.

4. Be humble and quiet, trembling at all times at the words of the Lord. Do not be contentious, do not strike a human being, except for your own small child for the purpose of instruction, and even that with observation, watching lest through you a murder occurs; for there are many occasions of death. Do not mock any human being; do not loathe anyone because of their exterior; observe him with care regarding his clothing, neither using soft garments nor clothing that appears to be that of holy men, while knowing it to be squalid.

^A And if you possess a hairshirt, so that you may mourn your sins, take care that your hairshirt does not appear, but let it be hidden within. And do not wrap yourself in skins, lest you receive glory from men. Do not let your hair grow at all; for the Apostle 20 has cut off such a fashion; do not shave your chin, and do not use a razor for trimming.

5. If you are able, fast for a whole week; do not display it to anyone. Abstain from meats, not as one who loathes them, but as one who restrains the body from food, and considers himself unworthy of it, and, instead of earthly things, longs for heavenly ones. For everyone who uses moderation in the abundance of food gives aid to his own body toward self-control. Do not take wine at all, or only to taste it and bless the Creator. But if you also, like Timothy, should fall into illnesses on account of your strenuous way of life, use a little wine; for a little is medicine for healing; but if you use much of it, you will clothe yourself in both infirmities. If it be up to one cup or two, then be sure not to take more. If it is possible for you to walk barefoot, you will carry yourself nobly; but if there is an absolute necessity to wear footwear, let your shoes be simple; and do not desire to show off with decorated shoes after the fashion of paramours. Be content with what is at hand. And if you have a rule of avoiding meats and wines, and you go abroad to a foreign land, do not desire to boast of yourself, but become equal to the brothers; for instance, if you are accustomed to using herbs, and cooked food, and if there is a necessity, eating fish sauce or even partaking of fish, if you should wish, do so only for that occasion, and resume your former ascetic practice. Again, if you should fall ill and take an egg, it is not a sin; but if you are overcome in your abstinence, ^B and you eat poultry and meats, it is indeed a defeat for you, but do not consider it a sin; rather, grieve that you have been cut off from your practice, and have been relaxed from your firm resolve.

6. If due to sickness you are forced to use a bath, do so once or twice; but when healthy, you have no need of a bath. You, O monk and priest, desire to sleep on the ground, while you are healthy in body; but above all, be diligent in some trade. Labor in the field, so that you may not eat your bread in idleness; or rather, have from the labor of your hands wherewith to refresh brothers and guests, and if possible, widows, and orphans, and the needy. And if you live among men, and you have a plot of land, that is, a farm to work, gathering fruits justly and having nothing of injustice, first of all offer the first fruits to the priests; then desire to refresh widows, and orphans, and others from just labors, not from interest, or surfeit, or merchandise, or extortion. ^C But if you dwell in a monastery, do not despise the ascetic practice of the monastery. If you possess land while withdrawing into a monastery, you have not withdrawn, but you are mocking and are being mocked. And while sitting in...

the monastery, do not wish to be idle and to be fed by others; but you must possess a craft, or work, so that you might provide for your daily support. But if you have juniors about you, be humble first, and do not wish to be a teacher; but if you see souls attaining salvation through your behavior, and you wish to double the five talents which you have received, show concern for the souls around you, ^A and urge the juniors that each of them spend time alone, and that they do not converse together, nor spend time together, except only for the table, for the synaxis, and for the psalmody; and while sleeping, that each be clothed in his own garments, and that each keep his own sticharium, or hidden sack, so that if there should be a need to pray at night, they may be found prepared. Determine to keep vigil moderately in psalms and prayers; and by day pray frequently, yet let the prayer not be prolix, nor clamorous, nor full of many empty words. One must chant with moderation, so that the souls may not grow weary. And train the boys to silence. Do not enter a tavern at all; ^B but if necessity should arise, and you are in a foreign region, and you have need of food or drink, send to buy it, and eat and drink in church, in a secluded spot of it; but if there be no church in that place, nor a house of orthodox believers, and it is necessary for you to enter an inn, determine to stay in an inn where there are no women, nor a tavern; and this do with sorrow.

7. If you keep such precepts, and guard yourself from the aforementioned sins, in faith, in chastity, and in that way of life as we have said, you shall complete the course, ^C and acquire for yourself a great and good standing. These are the precepts and observations of the aforementioned faith, which if you perform, and keep the faith, you shall be a disciple of our Lord Jesus Christ. But if anyone contradicts the aforementioned, he is contradicting God. Let him unfold the divine Scriptures, and let him understand the tradition of the Church, and he shall finally know that the Lord commanded all these things. We, that we might not be long-winded, have not brought forward the testimonies. Thus far the precepts concerning monks and other Christian men.

8. But if any priest wishes to discharge his priesthood accurately, with the aforementioned ^D precepts, he must be sober, diligent, patient, gentle, a lover of orphans, a lover of the poor, a lover of hospitality, a lover of the good, quiet, firm in faith and in judgment and in word, abstaining from a woman, not neglecting his flock, not cursing anyone; he must not show partiality, he must reprove all; he must not leave a mangy sheep in the fold, but must cleanse it first through repentance, and then bring it into the fold; he must know how he ought to feed each one, what instructions he should deliver to widows, what to monks, what to laymen, and what to catechumens. And he must instruct women not to speak at all in church, but in all things to be silent and to pray, and not to adorn themselves with gold or clothes, but their faces...