Fragmenta Sex

Of the Same St. Nicetas, Six Fragments. Nicetas in the first book *To the Competentes*. Therefore, it is necessary to examine the instructions required for those hastening to the faith, which even rustic minds can equally perceive and retain, composed not from personal ingenuity but gathered from the preaching of the divine Scriptures. By these, the elect are taught for baptism, so that they may know what they have renounced, understand more fully what they desire, and recognize with greater certainty what they are about to receive or what they ought to observe; for what they desire is great, what they begin is momentous, whether God has inspired it, or man has admonished and urged it. II. From the same. A catechumen, like a guest and neighbor of the faithful, hears the mysteries from outside, not understanding; hears of grace, not heeding; but from this point, he begins to be called a believer. III. From the same. For one does not come to confession before having first renounced the devil. Just as a gold-seeker does not put gold into his purse before he has washed away all the earth or mud. Therefore, it is necessary first to pronounce a divorce from diabolical vanity and to cast away its bitter pursuits by abjuring them. But one must abjure not with bare speech nor with lips alone, but with the strongest faith and undoubted knowledge, that is, so that a man commits himself to Christ with the whole power of his soul, trusting that, having become Christ's, he ceases to fear the devil.

Then he renounces his evil works, that is, cults and idols, lots and auguries, shows and theaters, thefts and frauds, homicides and fornications, pride and boasting, anger and avarice, feasting and drunkenness, dances and lies, and other evils like these. What shall we say of those who wish to boast of superfluous bodily adornment and to be seen as marvelous? I pass over the useless refinements of garments. I ask you, what purpose do curled hair and locks serve in men, covering the back of the neck behind, but completely hiding the forehead in front, so that not even the place of the sign of Christ is left free on the forehead? And from what they think to have some glory or beauty, do they not instead contract shame and disgrace? Similarly, women bind their heads like a shield, so that the forehead sinks like a valley between two hills; so that weights of stones bound with gold hang from their ears, so that their arms are laden with gold, or chains or stones press upon their necks, and little flames of red adorn their blood-red shoes. What use is found in these things, what utility, except empty pomp and a mind corrupted by childish desire?

IV. Again in Book II: Certainly every sin does not occur without the operation of a demon, and we understand all these things to be the works of the devil and his pomps. Therefore, a man, freeing himself from these evils, casting these chains behind his back as if into the face of the enemy, now pronounces with a sincere voice: "I believe in God the Father Almighty," and the rest. For concerning the faith, just as it is contained in the same creed, anyone desiring to arrive fully at faith and at baptism is to be instructed and taught equally, so that he may hold the brevity of the creed in his heart by memory, which he may say daily to himself before he sleeps, when he has risen from sleep, which he may have in mind at all hours; likewise the Lord's Prayer, and the sign of the cross with which he may fortify himself against the devil. In the Book to the Competentes: The creed is a reminder of the faith, and a holy confession, which is held and learned commonly by all. VI. In Book I: Why is he exorcized, unless he is being prepared to obtain grace? For through exorcisms, as if through fire, they are purified; because the words of the Lord, from which the exorcisms are composed, are fiery.