talking to those who have little to say, you drag them into testimony; is this endurable? How shall we, therefore, be able to be delivered from this evil custom? Provided we place the guards I have mentioned around us, and determine for ourselves a time for correction, and impose a penalty upon ourselves if, after the time has elapsed, we have not been amended. How much time will be sufficient for this? I do not think those who are extremely vigilant and intent on the salvation of their own souls require more than ten days to be utterly delivered from the evil habit of swearing. And if after those ten days we are caught swearing, let us determine a penalty for ourselves, a punishment and torment of the greatest severity for our transgression. What penalty, then? I shall not define this, but I appoint you yourselves the masters of the sentence. Thus let us manage our own affairs, not only concerning oaths, but concerning any other sins whatever; and by setting a time for ourselves, with the most severe penalties assigned, if we should ever fall into them, we shall approach our Lord pure, and shall be delivered from the fire of Gehenna, and shall stand with confidence before the judgment seat of Christ: which may it be our lot to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory together with the holy Spirit, for ever and ever. Amen.
CATECHESIS II TO THE ILLUMINATED, AND ON WOMEN ADORNING THEMSELVES WITH BRAIDED HAIR AND GOLD, AND ON THOSE FOLLOWING DIVINATIONS, OR AMULETS, OR INCANTATIONS: ALL OF WHICH ARE ALIEN TO CHRISTIANS.
A I. Of the things previously said to your charity, I have come back to require the fruits at your hands; for we do not speak in order that you may merely hear, but that you may also keep in mind what has been said, and demonstrate the memory of it by your works; or rather, not to us, but to God who knows the secrets of the mind. For this reason also it is called a *catechesis*, that is to say, instruction, so that even when we are absent, our discourse may instruct your minds. And do not marvel if, only ten days having passed, we have come to require the fruits of the seeds; for in one day it is possible both to sow seeds and to make a harvest: for we are not strengthened by our own virtue alone, but by divine aid; and thus we are called to the struggles. Whoever, therefore, have received what was said and have fulfilled it by their works, let them remain B extending themselves to the things that are before. Whoever, however, have not yet reached this good labor, let them reach it now, so that they may ward off the damnation born of sloth through future zeal. For it is possible, it is possible, I say, for him who has been very slothful, by using diligence after this, to repair the entire loss of the past time. Therefore it is said: *Today if you will hear his voice, do not harden your hearts as in the provocation* (Ps. XCIV, 8). But He says this, admonishing and counseling us never to despair, but as long as we are here, to have good hope and to lay hold of the things before and to press toward the prize of the upward call of God (Phil. III, 14). Let us do this, therefore, and let us examine the names of this great gift. For just as when the magnitude of a dignity is unknown, those who are honored are more sluggish; so if it is known, it renders them grateful and makes them more zealous. Otherwise, it would be both shameful and ridiculous for those in possession of so much honor before God to not even know what His names ultimately mean. And why do I speak of this gift? For if you think of the common name of our race, you will grasp the greatest discipline and exhortation toward virtue. For we do not define this name, *man*, according to those without, but as the divine Scripture has ordered. For a man is not whoever simply has hands and feet of a man, nor whoever is merely rational; but whoever exercises piety and virtue with confidence. For hear what is said about Job. For when it had been said that *there was a man in the land of Ausitis* (Job I, 1), it does not describe him by those terms by which the pagans do, nor does it say this, that he had two feet and broad nails; but offering the proofs of his piety, it said, *Just, truthful, fearing God, abstaining from every evil thing* (Job I, 1), demonstrating that this is a man, just as another indeed says: *Fear God, and keep His commandments, for this is every man* (Eccl. XII, 13). C If this name affords so much exhortation, much more so does *faithful*. For you are called faithful because you both believe in God, and you yourself have justice believed and entrusted to you by Him, holiness, the cleanliness of the soul, adoption as a son, the kingdom of heaven; and these He has commended to you. You in turn have believed and commended other things to Him: almsgiving, prayers, modesty, and every other virtue. And why do I speak of almsgiving? If you give even a cup of cold water to Him, not even this will you lose (Matt. X, 42), but He reserves this diligently for Him for that day, and will return it with great abundance: for this indeed is admirable, that He not only keeps what is deposited, but also multiplies it with returns. D He ordered you just as well to do this according to your power in those things which have been entrusted to you: namely, to intensify the holiness which you have received, and to make the justice from the laver clearer, and to make the grace more illustrious: just as indeed Paul also did, increasing by subsequent labors and zeal and diligence all the good things he received. And note the providence of God: He did not give you all this, and then deprive you; but He gave these things, and promised those. And why did He not give all here? That you might demonstrate faith in Him, believing based on His promise alone, when they had not yet been given. Why, however, did He not again keep everything there, but gave both the grace of the Spirit and justice and sanctification? That He might make the labors easy for you, and that already having received...
CATECHESIS II.
A...and righteousness and sanctification; in order that He may lighten your burdens, and make you of good hope both from the things already given and from the things to come. For this reason you are also to be called newly-illuminated: because the light is always new to you, if you will it, and is never extinguished. For this light is succeeded by night, whether we wish it or not, but that ray darkness does not know; *For the light shineth in darkness, and the darkness did not comprehend it* (John 1:5). Not so brilliantly, then, is the world when the sun rises, as the soul is illuminated and becomes more brilliant, having received the grace from the Spirit. And understand the nature of things more accurately: for when night holds sway and darkness exists, many a time someone seeing a rope has thought it to be a snake, and has fled from a friend approaching as if from an enemy, and has been terrified having sensed some noise; but when day has come, nothing such could ever happen, but all things appear as they are. This is what also occurs in our soul. For when grace has come and driven away the darkness of the mind, we learn the accuracy of things, and the things that were previously fearful become contemptible to us. For we no longer fear death, having learned accurately from this sacred initiation that death is not death, but sleep and a temporary rest; we do not fear poverty, nor disease, nor any other such thing at all, knowing that we are journeying toward a better life, one that is incorruptible and immortal, and free from any such inequality.
2. Let us not, therefore, remain any longer gaping at worldly things, not about the luxury of the table, nor about the extravagance of garments; for you have a most excellent garment, you have a spiritual table, you have the glory from above, and Christ becomes all things to you: table, and garment, and house, and head, and root. *For as many of you as were baptized into Christ, have put on Christ* (Gal. 3:27). Behold how He became a garment for you. Do you wish to learn how He also becomes a table for you? *He that eateth me*, he says, *even he shall live by me, just as I live by the Father* (John 6:58). And that He becomes a house for you: *He that eateth my flesh, dwelleth in me, and I in him* (John 6:56); and that He is a root, He says again: *I am the vine, ye are the branches* (John 15:5); and that He is brother, and friend, and bridegroom: *I no longer call you servants; for you are my friends* (John 15:15). And Paul again: *I have espoused you to one husband, to present you as a chaste virgin to Christ* (2 Cor. 11:2); and again: *That he might be the firstborn among many brethren* (Rom. 8:29). And we become not only his brethren, but also children: *Behold, I*, he says, *and the children which God hath given me* (Isa. 8:18). And not only this, but also his members, and his body. As if the things already said were not enough to demonstrate the love and kindness which He shows towards us, He has set forth another thing greater and closer than these, by calling Himself our head (Eph. 1:22). Knowing all these things, beloved, recompense your benefactor with a better manner of life, B and having considered the magnitude of the sacrifice, adorn the members of your body. Think of what you receive in your hand, and never endure to strike anyone, nor to disgrace that which has been honored by so great a gift with the sin of a blow; think of what you receive in your hand, and keep it pure from all covetousness and rapacity. Consider that you do not only receive with your hand, but you also bring it to your mouth; and keep your tongue pure from shameful and insulting words, from blasphemy, from perjury, and from all other such things. For it is truly pernicious to transfer to railing and insults and scurrilous jests the tongue that serves such fearful mysteries, and has been stained with such blood, and has become golden. Revere the honor with which God has honored it, and do not bring it down to the worthlessness of sin; but having regarded again that after the hand and the tongue the heart receives that fearful mystery, do not ever weave guile against your neighbor, but keep your mind pure from all malice; so you shall also be able to secure your eyes and your hearing. For how is it not absurd, after that mystical voice and the one borne from the heavens, I speak of that from the Cherubim, to defile the hearing with harlot's songs and broken melodies? And how is it not worthy of extreme punishment, to see harlots with the eyes with which you see hidden and fearful mysteries, and to commit adultery in your mind? You have been called to a wedding, beloved; do not enter clothed in filthy garments, but take a robe congruent for the wedding. For if men called to sensitive weddings, even if they are of all the poorest, often having borrowed or bought a clean garment, do not meet those who have called them, but you, having been called to a spiritual wedding and royal banquets, consider how great a duty it would be for you to purchase a garment; or rather, there is not even a need to buy, but He who calls gives it to you for free, so that you cannot even plead poverty. Keep, therefore, the garment you have received; for if you lose it, you will not be able to use it henceforth, nor to buy it; for such a garment is nowhere sold. You have heard how those who were initiated of old groaned, and struck their breasts, because the conscience here aroused them. Consider, therefore, beloved, lest you also sometime suffer this. But how will you not suffer this, not having cast out the evil habit of sins? For this reason I also said before and now I say, and I will not cease from saying: if anyone has not corrected the defects of his ways and has not prepared virtue for himself, let him not be baptized. For the laver is able to forgive previous transgressions; but there is no small fear and no ordinary danger, lest we return again to them, and the medicine becomes an ulcer to us. For by how much greater the grace has become, by so much greater is the punishment for those who sin after these things.
5. In order, therefore, that we may not return to our former vomit, let us train ourselves henceforth already. For that it is necessary first to have repented and to have stood apart from former evils, so to approach grace, hear what John says to those about to be baptized; for he says: *Bring forth therefore fruits worthy of repentance, and think not to say within yourselves, We have Abraham to our father* (Luke 3:8). And what does the chief of the apostles say to those who ask again? *Repent, and be baptized every one of you in the name of our Lord Jesus Christ* (Acts 2:38). For he who repents no longer touches the same things, for which he repented; for this reason we are also commanded to say: "I renounce thee, Satan," so that we may no longer return to him.
As it happens with painters, so let it be with you now; for they, having set up their tablets and tracing the white lines and drawing the royal images, before they bring in the truth of the colors, with all authority wipe out some things and write others, correcting errors and rearranging what is poorly placed; but once they have eventually applied the color, they no longer have authority to wipe out and rewrite again, since they would damage the beauty of the image, and the error could not be committed without blame: do this also, and consider your soul to be an image for you. Before then the true dye A of the Spirit comes, wipe out the habits badly implanted in you: whether you have been accustomed to swear, or to lie, or to insult, or to use foul language, or to behave in a ridiculous manner, or to do anything else of the kind not permitted, strip away the habit, so that you do not return to it again after baptism. The bath wipes away sins: do you correct the habit, so that once B the colors have been applied and the royal image has shone, you may no longer wipe it out and inflict wounds and scars upon the beauty given to you by God. Restrain then your anger, extinguish your fury; even if someone should afflict you with injury or insults, follow him with tears: do not you be indignant, sympathize, do not be exacerbated, and do not say: I have been injured in my soul. There is no one who is injured in his soul unless we injure ourselves in the soul; and how this is so, I will now say. Your property has been taken away; you have not suffered in your soul, but in your money: but if you keep a memory of malice, you have injured yourself in your soul; for the money that was taken away did not injure the soul at all, but actually benefited it; but you, by not letting go of your anger, will pay the penalties there for this kept memory of evil. Has someone afflicted you with reproaches and insults? He has not injured you at all in your soul, nor even in your body. Have you in return inflicted insults and reproaches? You have injured yourself in your soul, and will pay penalties there for the things you have said. And this is what I wish you to know most of all, that no one is able to injure a Christian and a believer in his soul, not even the devil himself. And this is not the only amazing thing, that God has made us unassailable by all traps, but also that He has prepared us ready for every work of virtue: and there is no impediment, if we wish, even if we are poor, or weak in body, or cast aside, or ignoble, or slaves. For neither poverty, nor weakness, nor mutilation of the body, nor slavery, nor any other such thing can be an impediment to virtue. C And why do I say a poor man and a slave and an ignoble man? Even if you are a captive, not even this becomes an impediment to you for virtue; and how this is so, I will say. A member of your household has saddened and irritated you? Remit the anger to him. Did chains and poverty and ignobility become an impediment to you for this? And why do I say impediment? They even help, for they also cooperate to humble pride. Have you seen another faring well? Do not envy; for here too, poverty is not an impediment. Again, when it is time to pray, perform this with a sober and vigilant mind, and not even here will there be any obstacle. Display kindness, every mildness, modesty, honesty: for these do not need exterior aids. And this is the maximum D of virtue, that it does not have need of riches, nor power, nor glory, nor any other such thing, but only of a sanctified soul, and it seeks nothing more. Observe also how this same thing happens in grace: for even if someone limps, and has had his eyes gouged out, and is mutilated in body, or has fallen into extreme weakness, grace is not prohibited from coming to any of these. For it seeks only the soul receiving it with alacrity, and it runs past all these exterior things. The commanders of exterior soldiers seek the stature of the body and the good condition of the flesh in those whom they ascribe to military service; but it is necessary for someone to have not only these for service, but also liberty; for if anyone is a slave, he is rejected: but the King of the heavens requires nothing of the sort, but He receives even slaves into His own army, and old men, and those invalid in their limbs, and He is not ashamed of any of them: what could be thought of as more humane or more benevolent than this? For He seeks only those things which are placed in our power; whereas they seek those that are not. For slavery or liberty are not placed in our power, just as neither is the height of stature or brevity, nor old age, and whatever things are like these; but to be mild and gentle, and things similar to these, are of our will. And God demands only these from us, of which we are masters, and quite appropriately: for He does not call us to His grace for His own advantage, but for the sake of benevolence, whereas kings call us to their own service: and they indeed draw us into a sensible war, but this One to a spiritual battle. Nor is it possible for one to see the same reason in external wars, in the contests. For those who are to be drawn into that theater do not descend into the contests first, until the herald takes them and leads them around under the eyes of all, shouting and saying: Does no one accuse this person? even if there the battles are not of the soul, but of the body: why therefore do you require grounds of nobility? Here, however, nothing of the sort, but the whole opposite; since our contests are not in true, physical hand-to-hand combat, but in the philosophy of the soul and the virtue of the mind, our agonothete does the opposite: He does not take the person and lead him around and say: Does no one accuse this person? But He shouts: Even if all men, even if demons standing with the devil accuse him of the most shameful and hidden crimes, I do not reject nor abhor, but delivering him from the accusers and absolving him from iniquity, thus I lead him to the contests: and not without good reason. For there the agonothete contributes nothing to the combatants for victory, but is set as a mediator; here, however, the agonothete becomes a fellow-soldier and helper to the champions of piety, joining the battle with them against the devil. 4. Nor is this the only thing that is amazing, that He forgives us our sins, but that not a...
only does He not uncover them, or make them manifest and clear, nor compel those who pass into the midst to declare their transgressions, but He commands them to make their defense to Him alone, and to confess to Him. And yet, if from secular judges someone were to tell one of the convicted robbers or tomb-robbers to declare his transgressions and be released from punishment, they would accept this with all eagerness, despising the shame out of a desire for salvation. A But here there is nothing of the sort; rather, He both forgives the sins and does not compel one to parade them in the presence of any, but seeks one thing only: that he who is enjoying the remission might learn the magnitude of the gift. How then is it not absurd that in those things where He benefits us, He should be content with our testimony alone, while we, in those things where we serve Him, seek out other witnesses and do something for display? Having marveled, therefore, at His friendliness, let us show forth what is ours, and before all other things let us bridle the rush of the tongue, and not speak at all times. For, *from much speaking thou shalt not escape sin* (Prov. 10: 19). Therefore, if you have something useful to say, open your lips; but if there is nothing necessary, be silent: for it is better.
On the true adornment of a wife.
B Do you wish to adorn your face? Do not adorn it with pearls, but with modesty and moral integrity, and in this way it will appear more graceful. That adornment, indeed, is wont both to cast suspicion of jealousy and to lead to enmities and contentions and fights; for nothing is more hateful than a suspect appearance. But the adornment of alms and temperance casts out every evil suspicion, and will draw the spouse to one more strongly than any bond. For the nature of beauty does not so much make the face well-formed as the disposition of the one who looks at it; and nothing is as wont to create a disposition as temperance and gravity. For if someone is beautiful, but the husband feels adversely toward her, she will appear to him more disgraceful than all; and if someone happens not to be sightly, but the husband feels kindly toward her, she will appear to him more beautiful than all; for the verdict arises not in the nature of the things seen, but in the disposition of those who see. Adorn your face, therefore, with temperance, integrity, alms, philanthropy, love, friendliness toward your husband, equity, gentleness, C patience: these are the colors of virtue. By these you will draw to yourself angels, not men, as admirers; by these you have God as your approver. And when God approves, He will certainly subject your husband to you as well. For if the wisdom of a man illuminates his face (Eccl. 8: 1), much more does virtue illuminate the face of a woman. But if you think this adornment is great, tell me, what profit will come to you from these pearls on that day? And what need is there to speak of that day, when one can demonstrate all these things even from present circumstances? For when those who were thought to have committed an insult against the Emperor were brought to the tribunal and were in danger of the ultimate penalty, then the mothers and wives, having put away their necklaces and their gold and their pearls and all their adornment and their gold-embroidered garments, having taken a simple and common garment, and having sprinkled dust upon themselves, and groveling before the doors of the tribunal, thus bent the minds of the judges. But if in the case of the tribunals here, the gold and the pearls and the variegated dress would become a snare and treason, while equity and gentleness and the dust and the tears and the common garments rather attract the judge, much more would this happen in the case of that irrevocable and fearful verdict. For what reason, tell me, will you have to give, what defense, when the Master calls you to account concerning these pearls, and brings into the midst the poor who have perished by famine? For this reason Paul said: *Not in braided hair, or gold, or pearls, or costly apparel* (1 Tim. 2: 9). D From these, indeed, the conspiracy would arise; even if we should enjoy them continuously, yet by death we shall certainly be separated from them. But from virtue there is complete security, and there is no change or shift, but it makes us more secure even here, and moves with us thither. Do you desire to acquire pearls, and never to put away this wealth? Having taken off all the adornment, deposit it into the hands of Christ through the poor; He will preserve that whole wealth for you, whenever He shall raise your body with much brightness. Then He will put upon you a better wealth and a greater adornment, just as, for every single seed that you wear, ten thousand poor people perishing by famine will be your witnesses. Therefore, consider: are you a craftsman? While sitting, sing psalms; but do you not wish to sing with your mouth? Do this in your mind; the psalm is a great companion. You will suffer no harm from this, but as in a monastery, so in the workshop you will be able to sit: for not the convenience of places, but the precision of manners will provide stillness for us. Paul, at any rate, using his craft in a workshop, was hindered not at all in his own virtue. Do not, therefore, say: "How shall I be able, being a craftsman and poor, to philosophize?" For this very reason, in fact, you will be able to philosophize all the more. For poverty is more suitable to piety than wealth, and work than idleness, inasmuch as wealth becomes an impediment to those who do not pay attention. For when it is necessary to put away anger, when to quench envy, when to slacken wrath, when to display prayer, when equity and gentleness, when friendliness and love, where would poverty be a hindrance? For it is not by paying out silver that it is possible to accomplish these things, but by displaying a correct moral choice. Alms is the thing most in need of money, yet even this shines through poverty more greatly; for she who cast in the two mites (Luke 21: 2-4) was poorer than all men, and she surpassed all. Therefore, let us not think wealth to be a great thing, nor let us consider gold to be better than clay; for the value of the material is not from its nature, but from our own mind. For if someone were to examine it strictly, iron is much more necessary than gold; for the one introduces no need into life, but the latter has prepared the greater part of our need, serving by ten thousand crafts. And why do I speak of the comparison of gold and iron? For these stones of yours are more necessary than those precious stones; for from those nothing useful could come, but from these houses and walls and cities have been established. But do you show me, what profit could come from these pearls, or rather, what harm would there not come? For they are throttled by them. What defense, then, will you obtain? What pardon? Do you wish to adorn your face? Not with pearls, but with temperance and gravity; in this way it will appear more graceful. Whom do you wish to please, and for whom do you wear this adornment—so that the rope-maker, and the coppersmith, and the street-dweller, having seen, might admire? And then are you not ashamed because of them?displaying yourself to them, and doing all things for their sake, while you do not even deem them worthy of your own address?
B How then will you mock this vanity? If you remember that voice which you uttered when you were being initiated into the mysteries: "I renounce you, Satan, and your pomp, and your worship." For the craze for pearls is a satanic pomp. You received gold, not so that you might bind up your body, but so that you might loosen and feed the poor. Say, therefore, frequently: "I renounce you, Satan." There is nothing safer than this voice, if we show it to be true by our deeds. For this voice is a covenant with the Lord. And just as we, when buying slaves, first ask those who are being sold if they wish to serve us, so also does Christ. When He is about to take you into servitude, He first asks if you wish to leave behind that cruel and merciless tyrant, and He accepts you into the covenant; for His dominion is not forced. And observe the loving-kindness of God. We, indeed, before we pay the price, ask those who are being sold, and when we have learned that they are willing, then we pay the price. But Christ is not so; truly, He has already paid the price for all of us—His own precious blood. "For you were bought with a price" (1 Cor. 6:20), He says; and yet, not even so does He force those unwilling to serve Him, but unless you possess the favor, and from yourself and willingly wish to be enrolled under this lordship, "I do not force," He says, "nor do I compel." And we, indeed, do not even buy wicked slaves; or if we ever do buy them, we pay such a price with evil counsel. But Christ, buying ungrateful and wicked slaves, paid the price of the most excellent slave—nay, rather, one far greater, so great that neither reason nor mind can grasp its magnitude. For He did not give heaven and earth and sea, but by shedding His own blood, which is more precious than all these things, in this way He redeemed us. And after all these things, He does not demand witnesses from us, nor written bonds, but is content with the voice alone. And if you say from the heart: "I renounce you, Satan, and your pomp," He has received the whole. Let us say this, therefore: "I renounce you, Satan," as those who are about to render an account of this voice on that day; and let us guard it, so that we may return the deposit safe then. And satanic pomp are theaters, circuses, and every sin, the observance of days, omens, and signs.
And what, pray, are omens? Often when someone has gone out of his own house, he sees a man who is one-eyed or limping, and he makes an omen of it. This is satanic pomp; for the meeting with a man does not make the day evil, but living in sins. C When, therefore, you go out, be careful of one thing only: that sin does not meet you. For this is what trips you up, but apart from this, not even the devil himself will be able to harm us in any way. What do you say? You see a man and you make an omen, and you do not see the devilish snare—how he makes you an enemy to him who has caused you no injury? How he establishes you as an adversary to your brother for no just occasion? And God, indeed, commanded us to love even our enemies; but you turn away from one who does you no harm, having nothing to accuse him of, and do not think how much laughter, how much disgrace, nay rather, how much danger there is? Shall I say something else even more ridiculous? I am ashamed and I blush, but I am forced for the sake of your salvation to speak. If a virgin, he says, meets me, the day will be barren; but if a harlot, it is a right and good day, and full of much profit. You hide yourselves and strike your forehead and bow to the ground—but you should not be ashamed now while words are being spoken, but when deeds are being done. Observe, indeed, how the devil hides his trap here, so that we should turn away from the modest woman, while we hold the unchaste one to be welcome and love her. For since he heard Christ saying, "Whoever looks at a woman to desire her, has already committed adultery with her in his heart" (Matt. 5:28), and saw many conquering lust, wishing again to urge them into sin by another way, through this observation he persuaded them to look willingly at harlots.
What, indeed, would one say about those who use incantations and amulets, and about those who bind around their heads or feet the bronze coins of Alexander the Macedonian? Tell me, are these our expectations, that after the Cross and the death of the Lord we should have our hope of salvation in the image of a heathen king? Do you not know how much the Cross has accomplished? It dissolved death, extinguished sin, made the underworld useless, loosened the power of the devil, and is it not worthy of faith to provide health of the body? D It has awakened the whole world, and you do not trust in it! And what have you not become worthy to suffer? You carry around not only amulets but also incantations, leading into your home drunken and stumbling old women; and you are neither ashamed nor do you blush, trembling before these things after such great instruction? And what is more grievous in this error, when we admonish and dissuade you from these things, thinking they are excused, they say, "The woman who is incanting is a Christian, and she speaks nothing else than the name of God." For this very reason, I especially hate and turn away from her, because she uses the name of God for insult, because while saying she is a Christian, she does the works of the heathens. For even the demons uttered the name of God, but they were demons nonetheless, and so they said to Christ: "We know You, who You are, the Holy One of God" (Mark 1:24); and yet He rebuked them and cast them out. For this reason, indeed, I beseech you that you be pure from this deceit, and that you have this word as a staff. And just as no one would wish to descend into the forum without shoes or garments, so never go out into the forum without this word. But when you are about to cross the threshold of your doorway, say this word first: "I renounce you, Satan, and your pomp, and your worship, and I join myself to You, Christ." Never go out without this voice; this will be your staff, this your armor, this your impregnable tower. With this word, also imprint the cross upon your forehead; for thus not only will a man meeting you be unable to do you any harm, but neither will the devil himself, seeing you armed with these weapons everywhere appearing. And teach this to yourself already from here, so that when you receive the seal, you may be a soldier prepared, and setting up a trophy against the devil, you may receive the crown of justice, which may it be granted to us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory together with the Holy Spirit, unto the ages of ages. Amen.