Chapter X

Fifth Century. East

ASIA MINOR

131. PALLADIUS OF HELENOPOLIS

Palladius, surely the most informative and noted historian of early Egyptian monasticism, was born ca. 363 or 364 in Galatia, a Roman province in Asia Minor. Traveling to Egypt, he passed several years visiting various types of monks and monastic establishments in both Upper and Lower Egypt. Eventually returning to Asia Minor ca. 400, he was made bishop of Helenopolis in Bithynia. As a disciple and close friend of John Chrysostom (WEC 2:74), Palladius was forced into exile, these years being spent at Syene on the Egyptian border. Allowed to return to his homeland, he apparently became bishop of the little town of Aspuna in Galatia. Palladius’s death occurred between 420 and 430.

CPG 3: nos. 6036ff. * Altaner (1961) 254–55 * Altaner (1966) 238–40 * Bardenhewer (1913) 4:148–55 * Hamell 123 * Quasten 3:176–80 * Steidle 262–63 * Tixeront 181–82 * CATH 10:475–78 * CE 11:425–26 * DACL 13.1:912–30 * DCB 4:173–76 * DictSp 12.1:113–26 * DPAC 2:2589–90 * DTC 11.2:1823–30 * EC 9:641 * EEC 2:636–37 * EEChr 2:859 * LTK 7:1297–98 * NCE 10:927–28 * NCES 10:805–6 * ODCC 1210–11 * PEA (1894) 18.1:203–7 * PEA (1991) 9:193

131-A. The Lausiac History of the Friends of God^†

This history of the Egyptian monks (the “friends of God”), both male and female, was dedicated to a certain Lausus, the chief chamberlain of Theodosius II (WEC 3:134). Written ca. 419/420, the intent of the book is spiritual edification. Although reports of wonderful happenings are not absent, the author is generally considered as giving an accurate account of monastic life in Egypt, Palestine, Syria, and Asia Minor. The work has come down to us in Latin, Greek, and several Oriental languages.

VII. […] All these [the monks at Mount Nitria in Egypt] engage in manual labor, making linen. In this way each monk is self-supporting. At about the ninth hour one can stand and hear the divine psalmody issuing forth from each cell and imagine that one is high above in paradise. Only on Saturdays and Sundays is the church used. Eight priests are in charge of it, but only the senior priest celebrates and preaches. None of the others do so. They simply sit next to him. […] (3207)

XXXII. […] He [Pachomius^a] commanded that the monks pray twelve prayers each day and twelve at the time they light the lamps; during the night devotions they say twelve prayers; three at the ninth hour. And when the monks were preparing to eat, he commanded them to sing a psalm before each prayer. […] (3208)

XXXIII. In addition to these [the male monks] there was also a monastery with some four hundred women. […] They resided on one side of the river, the men on the other side. Upon a virgin’s death the other virgins prepared her body for burial. They carried it and placed it on the bank of the river, which the monks would cross by means of a ferry. Then, bearing palm leaves and olive branches, they take the body and bury it in the common cemetery. (3209)

No one goes over to the women’s monastery other than a priest and deacon, who do so only on Sunday. (3210)

131-B. Dialogue on the Life of Saint John Chrysostom^†

Written ca. 408 and supposedly taking place at Rome, this treatise is in the form of a dialogue between an Oriental bishop and the Roman deacon Theodore defending John Chrysostom (WEC 2:74) against accusations made by Theophilus, the archbishop of Alexandria (385–412) and one of Chrysostom’s most bitter enemies.

V. […] Then he [John Chrysostom] urged the people to show zeal in being present for prayers at night. Yet the women he invited to pray at home during the day when their husbands had no time for prayer. All these entreaties were resented by the members of the clergy who customarily spent the whole night in bed. […] (3211)

VIII. […] Two deacons had, in fact, been removed by Bishop John from the Church for immoral conduct. Theophilus, seeking to profit from their weakness, urged them to come up with accusations against John. […] These charges contained nothing true except that John urged everyone to take some water or a small piece of bread after Communion, thus ensuring that no one would unwittingly discharge part of the sacrament with saliva or phlegm. […] (3212)

132. PHILOSTORGIUS

Philostorgius, an Arian church historian, was born ca. 368 in Borissus in Cappadocia. A layman and a scholar, he spent much of his life in Constantinople, although making journeys to Palestine and Antioch. Little is known of his life. Philostorgius died ca. 425.

CPG 3: no. 6032 * Altaner (1961) 274 * Altaner (1966) 226 * Bardenhewer (1913) 4:132–35 * Bautz 7:539–40 * Quasten 3:530–32 * Steidle 254–55 * Tixeront 146 * DCB 4:390 * DPAC 1:1374–76 * DTC 12.2:1495–98 * EC 7:1367–68 * EEC 2:683–84 * EEChr 2:918 * LTK 8:260–61 * NCE 11:323–24 * NCES 11:307 * ODCC 1281 * PEA (1894) 20.1:119–22 * PEA (1991) 9:887

132-A. Epitome of the Church History of Philostorgius^†

Unfortunately the full text of Philostorgius’s history, in twelve books covering the years 300–425, has been lost, although fragments and excerpts do remain. There is also this epitome redacted by Photius of Constantinople (ca. 810–ca. 895).

II.XIII. He [Philostorgius] says that when the ruling despot denied the martyr Lucian^a just before his martyrdom access to a church or to an altar and when confining chains and wounds would not allow Lucian to move, he laid flat upon his back and offered the awesome sacrifice upon his own chest. He received [Communion] from it and allowed others to receive from the spotless sacrifice. This took place in prison where the gathering of holy Christians standing around the man who for all purposes was dying was a figure of the Church. They also served as a screen preventing the godless from viewing what was taking place. (3213)

133. SOCRATES

Socrates (Socrates Scholasticus) was born ca. 380 at Constantinople. Few details are known of his life. A layman, he studied biblical exegesis and then law. His year of death was sometime after 439.

CPG 3: no. 6028 * Altaner (1961) 274 * Altaner (1966) 226–27 * Bardenhewer (1908) 378–79 * Bardenhewer (1910) 270 * Bardenhewer (1913) 3:137–41 * Bautz 10:756 * Hamell 123 * Jurgens 3:249–52 * Quasten 3:532–34 * Steidle 255 * Tixeront 181 * CATH 14:193 * CE 14:118–19 * DCB 4:709–11 * DPAC 2:3248–50 * DTC 14.2:2334–36 * EC 11:883 * EEC 2:785 * EEChr 2:1076 * LTK 9:699–700 * NCE 13:408–9 * NCES 13:293 * ODCC 1513 * PEA (1894) 3.1 (n.s.) 893–901 * PEA (1991) 11:687–88

133-A. Church History^†

Intended to continue the work of Eusebius of Caesarea (WEC 2:81-A), the seven books of this history cover the years 305 (abdication of Diocletian) to 439 (the seventeenth consulate of Theodosius II). Each book is devoted to the various events, both religious and secular, that occurred under each emperor. Source material includes oral history as well as the writings of such authors as Rufinus (WEC 3:105), Gelasius of Caesarea, etc. Often quoted verbatim are original documents. The work as it has come down to us is a second edition, the first being rewritten to correct certain errors.

I.X. […] Constantine asked Acesius^a whether he would agree to this faith and what was prescribed regarding the day for celebrating the feast of the Pasch. The latter replied, “The council has defined nothing new here. Even from the beginning, from apostolic times, I have received what faith prescribes as well as the time handed down for celebrating the feast of the Pasch.” (3214)

Once again the emperor questioned him, “Why, then, do you refrain from Communion?” Acesius, recalling what occurred during the Decian persecution,^b referred to the force of the strict rule forbidding the baptized who have sinned—the Scriptures speak of the “sin leading to death”¹—to share in the divine mysteries; rather, they should be urged to do penance and to hope for reconciliation, not given by priests but by God, who alone has the right and power to forgive sins. (3215)

When Acesius said this, the emperor added, “Acesius, set up a ladder and alone ascend into heaven.” […] (3216)

II.XI. […] I should here speak about Athanasius,^c who, when he was expelled from the church, escaped the hands of those wishing to capture him. (3217)

It was evening, and the people were keeping watch in the church in anticipation of a service. Suddenly the commander arrived, gave instructions to his soldiers, and had them surround the building. When Athanasius saw this, he gave thought as to how the people might be kept from further harm on his account. He commanded the deacon to inform the faithful that they should pray; he immediately ordered a psalm to be sung. Once the people began their melodious song, all departed, exiting through one of the church doors. Meanwhile, the troops merely looked on, doing nothing. As the crowd was singing the psalms, Athanasius escaped, passing among them unharmed. Freed from impending danger, he went to Rome. […] (3218)

II.XLIII. […] Eustathius^d did many things contrary to the Church’s laws. He prohibited marriage and taught that meat should not be eaten. Thus he separated many married people from their spouses. Those who avoided assembling in church he persuaded to gather at home. Under the pretext of godliness he separated servants from their masters. He wore the garment of a philosopher and commanded his followers to wear new and unusual garb. He said that a woman’s hair was to be cropped. He allowed the prescribed fasts to be neglected and commanded that a fast be observed on Sundays. He forbade prayers to be said in the houses of the married. To be avoided as a likeness of evil, he said, was to be blessed by or to have fellowship with any married presbyter who married his wife while he was a layman. […] (3219)

IV.XXVIII. At about this time the Novatians^e living in Phrygia^f changed the day for observing the feast of the Pasch. How this came about I shall briefly discuss. But first I must explain the rule and discipline that exist in the provinces of Phrygia and Paphlagonia.^g (3220)

Novatian, a presbyter of the Roman church, separated himself from it because Cornelius^h the bishop received into communion the faithful who had offered sacrifice during the Decian persecution against the Church. For this reason Novatian, afterwards being raised to the episcopacy by bishops of a similar mind, wrote to all the churches, saying that they should not admit to the sacred mysteries those who had sacrificed to the idols. They were to be urged to do penance, leaving to God the forgiveness of their crimes, for God has the power to remit all evil deeds. (3221)

These letters were sent to all the provinces. In this matter each province judged according to its own custom. According to Novatian, those who after baptism commit a deadly sin should not be admitted to the fellowship of the sacraments. Some understood this rule to be bitter and harsh. Others received it as being just and especially useful for promoting discipline. Now while this was being debated, letters arrived from Cornelius, the bishop of Rome, in which forgiveness was promised to those sinning after baptism. Thus Novatian and Cornelius wrote against the other; each using the Sacred Scriptures to prove his own opinion. As customary in such cases, each espoused a position that already agreed with his preexisting dispositions. […] (3222)

It was for the sake of stricter discipline that Novatian became a separatist. However, in no way did he change the feast of the Pasch. He always followed what was observed in the West. Furthermore, the Novatians celebrate the feast after the equinox according to the custom handed down from antiquity when they first became Christians. Novatian himself was martyred when Christians were persecuted during the reign of Valerian.ⁱ It was about this time that the Novatians living in Phrygia and who were opposed to communion with other Christians even in this regard changed the day for celebrating the Pasch. This was done by a few obscure bishops who gathered at a synod in the town of Pazo, located at the headwaters of the river Sangarius.^j It was there that they enacted a rule that the Pasch be observed on the same day on which the Jews each year celebrate the Passover.^k […] (3223)

IV.XXX. […] Upon the death of Auxentius,^l whom the Arians^m had ordained bishop of the Church in Milan, the people were again in an uproar as to electing his successor. There was great contention since some people favored one candidate; others favored another. For this reason there was great strife in the city. In the midst of all this Ambrose,ⁿ the governor of the province and of consular rank, feared that the people’s tumult would come to a dreadful end. He hurried to the city that he might quell the disturbance. Upon his arrival, the people settled down. He gave a long and useful speech which calmed the mad fury of the crowd, urging the people to do what they believed was right. Suddenly all reached a unanimous agreement, crying out that Ambrose himself was worthy to be made bishop and demanding that he be ordained, for it was only in this way, they said, that the peace of the Church would be preserved and that all would be united in the same faith and judgment. The bishops who were present believed that such unity among the people was of divine origin, and they immediately imposed hands on Ambrose. He—still a catechumen—was baptized. They wanted to raise him to the episcopate. Although Ambrose willingly allowed himself to be baptized, he steadfastly refused ordination. Thereupon the bishops referred the matter to Emperor Valentinian.^o This leader, viewing the people’s unanimous consent as something divine, told the bishops to carry out God’s will by ordaining Ambrose, declaring that Ambrose was chosen more by the voice of God than by human election. And so Ambrose was ordained. The citizens of Milan, once greatly divided among themselves, were again restored to unity.^p (3224)

V.XIX. At this time it was judged necessary to abolish those presbyters of the churches who were in charge of the penitents. This was done for the following reason. After the Novatians had separated themselves from the Church because they did not desire to associate with those who lapsed during the Decian persecution, the bishops added to the ecclesiastical rolls a presbyter of penance so that those who lapsed after baptism might confess their sins before a presbyter appointed for this purpose. This rule is still in force among other religious groups. Only the Homoousians^q and the followers of Novatian who share their teaching have rejected the benefit of the penitentiary presbyter. From the beginning the Novatians did not allow this addition. The Homoousians, who now possess the churches, retained this institution for a long time but rejected it at the time of Nectarius the bishop,^r doing so because of a terrible deed that was committed in a church. (3225)

A certain noble woman went to a penitentiary presbyter and confessed the sins she had committed after baptism. The presbyter commanded that she fast and pray continually so that, acknowledging her wrongdoing, she might demonstrate that she was indeed doing penance. Sometime afterwards she again came, confessing that a deacon of the Church had the custom of sleeping with her. Once she related this, the deacon was ejected from the Church, and the people became highly disturbed. They were indignant not only because of the evil deed that took place but also because of the great harm and harsh disgrace this inflicted upon the Church. One result was that the ecclesiastics were taunted and attacked. And so Eudaemon, a presbyter of the Church and a native of Alexandria, persuaded Bishop Nectarius to do away with the penitentiary presbyter. Each person was to follow his or her own judgment and conscience in regard to participating in the holy mysteries. It could only be in this way that the Church would be free from all reproach.^s […] (3226)

V.XXI. Marcian promoted Sabbatius, a convert from Judaism, to the dignity of the presbyterate. Sabbatius, however, eagerly devoted himself to the doctrine of the Jews in which he was formerly educated. Furthermore, he wanted to be made a bishop. Joining to himself two presbyters, namely, Theoctistus and Macarius, who were aware of his ambitions, he determined to defend the solemnity of the paschal feast which the Novatians at the time of Valens Augustus^t changed, as I wrote earlier, in the town of Pazo in Phrygia. First, under the guise of following a more austere life he withdrew from the Church, saying he was distressed because he suspected some members of the Church were participating in the mysteries unworthily. In time his objective became clear, namely, his purpose was to hold separate assemblies. Once Marcian realized this, he blamed himself for wrongly ordaining to the presbyterate men so full of vain glory. Often did he say that he should have imposed hands on thorns rather than to have placed them on Sabbatius. Further, he saw to it that a synod of Novatian bishops took place at Angarum, a market town near Helenopolis in Bithynia.^u The bishops who gathered there summoned Sabbatius and ordered him to explain to the synod the reason for his distress. He said that disagreement concerning the paschal feast was the cause of his distress, and that this feast should be celebrated according to the custom of the Jews and that the rule promulgated by the synod of Pazo should be observed. The bishops at Helenopolis, suspecting this to be a mere pretext to conceal his desire for the episcopacy, had him swear that he would never accept any episcopal honor. After he took this oath, the bishops passed a rule about the paschal feast; it is called “adiaphoron” namely, “indifferent.” It states that disagreement concerning the day of the paschal feast should not be so great as to lead any to separate themselves from the Church; nor did those who gathered at Pazo do anything harmful to the Catholic and universal rule. The ancients and those who lived close to the times of the apostles differed concerning this feast; nonetheless, they were in communion with each other, there being no dissension whatsoever. Furthermore, the Novatians living in Rome never followed Jewish custom, for they always observed the Pasch after the equinox. Nor did they separate themselves from the rest of the faithful who did not celebrate the feast on this day. Carefully examining this and similar reasons, they enacted the “indifferent” canon, as I said, regarding the Pasch: one is freely allowed to celebrate the Pasch as one is accustomed, as each so desires. Doing so involves no disagreement in communion. Even though celebrating the feast differently, all remained in the unity and harmony of the Church. Once this regulation concerning the day of the paschal feast was enacted, Sabbatius, bound by the oath he had taken, anticipated the fast in private and then celebrated the Pasch. Then, keeping watch throughout the night of the great Sabbath, at daybreak he gathered in the church with the others and with them participated in the mysteries. He did so for many years and thus could not escape notice by the people. Some of the people, the more ignorant and primarily the Phrygians and Galatians,^v believed that they would be justified by following his example. And so they began to imitate Sabbatius and, as he did, they celebrated the Pasch in secret.^w (3227)

V.XXII. Now that we have referred to the paschal feast, I believe it opportune to say a few more words about it. It seems to me that neither the ancients nor the more recent who strove to follow Jewish custom had a fitting reason to dispute at such length concerning this feast. They failed to consider that once the Jewish religion was exchanged for Christianity, the strict observance of the Mosaic Law was abrogated together with the various figures of things to come. This can be shown by the strongest of arguments, for there is no law of Christ saying that Christians are to observe Jewish rites. The apostle clearly forbids this. He not only rejects circumcision but also forbids arguments concerning feast days. He says to the Galatians, “Tell me, all who desire to be under the Law, have you not heard the Law?”² Saying little about this, he shows that the Jewish people were in slavery whereas the followers of Christ are called to freedom. He urges them not to observe “days, months, or years.”³ Also, writing to the Colossians he clearly says that such observances are only shadows. “Let no one therefore judge you in meat or in drink or in respect to a feast day or of the new moon or of the Sabbath, all these being shadows of future things.”⁴ He confirms this in his letter to the Hebrews where he says, “For the priesthood being translated, it is necessary that a translation be made of the Law.”⁵ To be sure, neither the apostle nor the Gospels have ever imposed the yoke of slavery on those who proclaim the faith. They have left the day of the Pasch and other feast days to be observed according to the free will and fairness of those who have received the benefits of these days. Therefore because people love feasts, because such days free us from labor, so each person in each place—as each so desires—celebrates the memory of the saving Passion according to one’s particular custom. Neither the Savior nor the apostles gave any law prescribing that we observe this feast. Neither do the Gospels nor the apostles threaten us with any fine, punishment, or harm as the Mosaic Law does for the Jews. It is only for the sake of history and for the reproach of the Jews, who on their feasts defiled themselves with blood, that the Gospels tell us that our Savior suffered on the days of the unleavened bread. The purpose of the apostles was not to enact laws regarding feast days but to show us how to lead a good life, how to attain true godliness. It seems to me that just as many other practices developed in various places, so also the paschal feast was celebrated in each place according to the particular custom of that particular people since no apostle, as I said, legislated concerning it. Facts themselves show that the paschal observance from earliest times was a question of usage rather than of law. (3228)

In Asia Minor many people of old, neglecting the Sabbath, observed the fourteenth day. These, however, never separated themselves from those who celebrated the Pasch differently till Victor,^x the bishop of Rome, inflamed with excessive anger, sent a letter of excommunication to the Quartodecimans^y in Asia. So it was that Irenaeus,^z bishop of Lyons in Gaul, wrote to Victor, greatly reproaching him for his excessive behavior, and informing him that although the ancients differed in their celebration of the Pasch, they did not divorce themselves from those doing differently.^aa (3229)

Furthermore, Polycarp,^bb the bishop of Smyrna who afterwards was martyred under Gordian,^cc continued to be in communion with Anicetus,^dd the bishop of Rome, although Polycarp, as Eusebius tells us in the fifth book of his Church History,^ee kept the Pasch on the fourteenth day. (3230)

Therefore some in Asia Minor observed the fourteenth day whereas others in the East observed it on the Sabbath but differed regarding the month. The former believed they should follow Jewish custom even though they did not do so exactly; the latter, refusing to celebrate with the Jews, observed the Pasch after the equinox since, as they said, it should be celebrated when the sun is in Aries, in the month called Xanthicus in Antioch and called April in Rome. Doing so, they contended, they were not conforming to the present-day Jews who err in just about everything but to the Jews of old and to what Josephus^ff has written in the third book of his Jewish Antiquities. Thus these people differed among themselves. (3231)

All other Christians in the West, and as far as the ocean itself extends, celebrate Easter after the equinox, doing so according to a very old tradition. They have never disagreed with one another in this regard. It is not true—as some have suggested—that the council under Constantine changed this feast. When Constantine wrote to those whose practice differed, he recommended that they, being few in number, could agree with the majority. This letter is found in the third book of the Life of Constantine by Eusebius. The relevant passage is as follows.^gg […] (3232)

Additionally, the Quartodecimans assert that they received the observance of the fourteenth day from the apostle John; on the other hand, the Romans and others in the West assure us that they received their observance from the apostles Peter and Paul. Yet neither group can adduce any written evidence to support their respective positions. Since the observance of the Pasch in various places depends on usage, I infer from this that those who agree in faith can differ among themselves in regard to practice. (3233)

It will not perhaps be inopportune to mention here the diversity of practices existing among Christians. (3234)

People in Rome fast three consecutive weeks before the Pasch, except on Saturday and Sunday. People in Illyrica^hh and throughout Greece and Alexandria fast for six weeks, calling this the “forty day fast.” Still others extend their fast from the seventh week before the Pasch and fast thirty-five days only and at intervals, and yet call this a “forty day fast.” It surprises me that people, differing in the number of days they observe, give the fast one and the same name, some assigning one reason for it whereas others have a different reason, all as they wish. (3235)

In addition to the number of days there is also a disagreement as to the way a person fasts from food. Some refrain from living things; others eat only fish from among all living creatures; many eat fowl with the fish, saying that according to Moses fowl were made from the water. Some do not eat eggs or fruit of any kind; others take only dry bread; others do not even do this; still others, fasting till the ninth hour, then eat any kind of food. Other practices are found among the various nations and for these all kinds of reasons are given. Since no person can show a written order upon which to base his or her authority, obviously the apostles allow us to follow personal desire so that each may do what is good without any constraint or necessity. These are the differences existing among the churches in regard to fasting. (3236)

There is no less variation in regard to the assembly. Although almost all the world’s churches celebrate the holy mysteries each week on the Sabbath, nonetheless, Christians in Alexandria and in Rome, due to a very old tradition, have ceased doing so. The Egyptians near Alexandria and those living in Thebaeⁱⁱ gather on the Sabbath and yet do not participate in the mysteries as is customarily done by Christians generally, for after having eaten and satisfied themselves with all sorts of food, in the evening they make their offerings and share in the mysteries. Again at Alexandria on Wednesday in Passion Week and on Good Friday the Scriptures are read, the teachers explain them, and all the customary services are carried out by the assembly except the celebration of the mysteries. This practice in Alexandria is very old. […] (3237)

I have also heard of another peculiarity that exists in Thessalonica,^jj namely, it is only at Easter that they baptize; consequently, a large number of people die without having been baptized. (3238)

At Antioch in Syria the orientation of the church is inverted, with the altar facing the west and not the east. (3239)

In Greece, in Jerusalem, and in Thessaly^kk the people go to pray as soon as the candles are lighted as do the Novatians at Constantinople. At Caesarea^ll likewise and in Cappadocia^mm and in Cyprus the presbyters and bishops explain the Scriptures in the evening after the lighting of the candles. (3240)

The Novatians in Hellespontⁿⁿ do not pray as do the Novatians in Constantinople; in most things, however, their practice is similar to that of the prevailing church. In short, it is impossible to find among the sects any two churches that exactly agree regarding the way they pray. (3241)

At Alexandria no presbyter may speak to the people, a restriction made after Arius caused so great a disturbance in that church. (3242)

At Rome people fast every Saturday. (3243)

At Caesarea in Cappadocia those who sin after baptism are excluded from Communion, as is done by the Novatians. The same is practiced by the Macedonians^oo in Hellespont and by the Quartodecimans in Asia. […] (3244)

To give a complete listing of all the ritual usages found in every city and country would be difficult if not impossible. However, the cases we have cited are sufficient to show that the paschal feast was from ancient precedent celebrated differently in each province. Those who assert that the time for observing the Pasch was changed at the Council of Nicaea speak foolishly, for the bishops who gathered there attempted to reduce the first dissenting minority to a uniformity of practice with the rest of the people. […] (3245)

VI.VIII. […] As I said previously, the Arians gathered outside the city. Each week—when feast days occurred, namely Saturday and the Lord’s Day, on which assemblies are customarily held in the churches—they gathered within the city’s gates in the public squares and in antiphonal fashion sang songs reflecting the Arian heresy, doing so throughout most of the night. They did likewise in the morning, singing these same antiphons. They processed through the city and, arriving outside its gates, they proceeded to the place where they celebrated their rites. But because they did not cease from using insulting words when referring to the Homoousians—often singing “Where are those who say three things are one power?” John [Chrysostom],^pp fearing that the more simple would become estranged from the Church by songs of this type, set in opposition to the Arians some of his own Catholic people. He did so in order that they, also engaged in singing nocturnal hymns, would overshadow the efforts of the Arians and strengthen his own people in professing the true faith. Because the nocturnal hymns of the Homoousians appeared to be sung with more display—silver crosses were invented by John and on them lighted tapers were carried, with Eudoxia Augusta^qq providing money for their cost. And so the Arians, numerous and full of anger, determined to obtain revenge by attacking their rivals. Remembering how they recently dominated, they were confident they could struggle in this way, easily overcoming their enemies. And so one night without delay they fought. Briso, a eunuch of Augusta and in charge of the singers of these hymns, was struck on the forehead by a rock. Moved by this, the emperor commanded the Arians not to continue singing hymns in public.^rr […] (3246)

Now, however, we must now say something as to the origin of the Church’s custom of singing in alternation. Ignatius,^ss the bishop of Antioch in Syria, the third from the apostle Peter, also had dealings with the apostles themselves. In a vision he saw the angels alternating chants with the Holy Trinity. And so he introduced to the church at Antioch the form of singing he had seen in this vision, and from here tradition passed this practice on to all the other churches. This is what we have been told regarding these hymns. (3247)

VII.XXII. […] The emperor^tt would fast most frequently, especially on Wednesday and Friday. He did this in order to accurately observe the rites of the Christian religion. He so arranged life within his palace that it differed but little from the life followed in a monastery. In early morning he sang in alternation with his sisters hymns in praise of God. Consequently he memorized the books of Holy Scripture, and like a veteran priest he discussed them with the bishops who came to see him. […] (3248)

One year when the weather was very bad, the pleading of the people forced him to stage the accustomed games in the circus. When the circus was full of spectators, the weather became worse, a heavy snow beginning to fall. It was then that the emperor clearly showed how he was affected by God. Through a herald he told the people, “It is much better that we forgo the games and that all of us make supplication to God so that we may be saved from the imminent storm.” The herald had hardly announced this when all the people in the circus immediately began to beseech God and sing hymns. In this way the whole city was seen to be an image of the same Church. The emperor himself in his ordinary garb went among the people where he led the hymn-singing. […] (3249)

134. THEODOSIUS II

Theodosius II was emperor in the East from 408–50, and is noted not only for his weakness of character and support of Monophysitism (which held the doctrine that in the incarnate Christ there was but one nature) but also for having summoned the Council of Ephesus in 431 and for commissioning the Theodosian Code.

CPL no. 1795 * Altaner (1961) 293 * Altaner (1966) 254 * Bautz 11:994–96 * CATH 14:999–1000 * DCB 4:964–67 * DDC 7:1215–46 * DPAC 2:3398 * EC 11:1944–45 * EEC 2:829 * EEChr 2:1120 * LTK 9:1422 * NCE 14:24–25 * ODCC 1602

G. Fowden, “Bishops and Temples in the Eastern Roman Empire A.D. 320–435,” JThSt, n.s., 29 (1978) 53–78.

134-A. Theodosian Code^†

This collection of Roman imperial decrees—sections of the work are unfortunately missing—was assembled and edited in 429 and 435. Published in 438, its sixteen books, with laws arranged according to topics, begin with legislation issued in 312. One of the main concerns of the work is orthodoxy.

XV.V.5. (1 February 425). The same Augustus^a and Valentinian Caesar^b to Asclepiodatus, Praetorian Prefect.^c

On the Lord’s Day, this being the first day of the week, on Christ’s Nativity and Epiphany, on Easter, on Pentecost, for as long as the garments^d imitating the light of the heavenly washing gives testimony to the new light of holy baptism, also when the apostolic passion^e is commemorated this being the teacher of all Christianity—on these occasions all that pertains to the theater and the circus will be denied to the people in all the cities; for the minds of Christians and of all the faithful are to be focused on divine worship. (3250)

XVI.VI.6. (20 February 373). Emperors Valentinian^f and Valens^g Augustuses to Julianus Proconsul^h of Africa. (3251)

We judge unworthy of the priesthood any bishop who repeats holy baptism, doing so unlawfully and against all that has been established, and who, by such a repetition, contaminates its grace.

XVI.VI.2. (17 October 377). Emperor Valensiⁱ Gratian,^j and Valentinian^k Augustuses to Florianus, Vicar^l of Asia. (3252)

We condemn the error of those who trample on the apostolic precepts and who by baptizing a second time do not purify but rather defile those who have already received the sacraments of the Christian name, thereby polluting them in the name of the washing. And so your Authority will order them to desist from their miserable errors, with the churches they retain contrary to true faith being returned to the Catholic Church. […]

XVI.VI.4. (12 February 405). The same Augustuses to Hadrianus, Praetorian Prefect.^m (3253)

By the authority of this decree we call for the enemies of the Catholic faith to be rooted out. Therefore by a new constitution we call for the destruction of this sect which—to avoid being known as heretical—prefers to call itself schismatic. Those known as Donatistsⁿ are said to have trod so far down the path of evil that with harmful rashness they repeat holy baptism, thereby trampling on the mysteries. Doing so, they have infested with the contagion of a profane repetition those who have already been cleansed by the gift of divinity as has been handed down to us. In this fashion it happened that heresy was born from schism. So it is that an attractive error invites credulous minds to the hope of a second forgiveness, for it is easy to persuade sinners that pardon, once granted, can again be granted. Yet if forgiveness can in the same way be given a second time, then we fail to understand why it should be denied a third time. Such people, to be sure, with the sacrilege of a repeated baptism pollute slaves and others subject to them. This is why we sanction by this law that whoever is henceforth found to rebaptize will be handed over to the judge in charge of the province. Those who rebaptize will be punished by the confiscation of all their goods; they will suffer the penalty of poverty, which will last forever. […]

135. PSEUDO-HIPPOLYTUS. HOMILY. ON THE PASCH^†

In his Church History (VI.XXII.1) Eusebius mentions that Hippolytus (WEC 1:31) wrote a treatise entitled On the Pasch. Although the text of this work remains lost, many believe that the following homily, perhaps originating in Asia Minor, lyrical in nature, and anti-Arian in content, is based upon a sermon on the same topic by Hippolytus. Its date is generally thought to be after the fourth century.

CPG 1: no. 1925 * Altaner (1961) 188 * Altaner (1966) 168 * Bardenhewer (1913) 2:544 * Quasten 2:178–79 * DPAC 2:1793

R. Cantalamessa, L’omelia in S. Pascha dello pseudo-Ippolito de Roma: Ricerche sulla teologia dell’Asia Minor nella seconda metà del II secolo, Scienze filologiche e letteratura 16 (Milan, 1967).

I.1. Behold the sacred beams of the light of the resplendent Christ. The pure flames of the pure Spirit arise; the heavenly treasures of glory and divinity are opened; the night’s dark vastness has been swallowed up; somber darkness has been destroyed in this light; and death’s sad shadow has receded into darkness. Life is extended to all, and all are filled with much light; the shoot [dawn] of shoots [dawns] occupies the universe,^a and he who was “before the morning star”¹ and before the other stars, the great Christ, immortal and immense, shines more brightly than the sun upon all people and things. (3254)

I.2. This is why, for all of us who believe in him, there was instituted a day of light, long, eternal, which is not extinguished, the mystical Passover, celebrated in figure by the Law and truly fulfilled by Christ, the wonderful Passover, the marvel of divine virtue and work of divine power, true feast and eternal memorial, impassibility flowing from the Passion and immortality flowing from death, life flowing from the tomb and healing flowing from the wound; Resurrection flowing from the fall and the Ascension flowing from the descent [into hell]. (3255)

I.3. This is how God accomplishes wonderful things; this is how God creates the unbelievable from the impossible so that we might know that it is God alone who can do whatever he wishes. (3256)

II.1. May Egypt announce the truth in figures, and may the Law explain these beforehand in images, being the messenger who proclaims the great coming of the wonderful king. May the multitude of the Egyptian firstborn die, and may the mystical blood save Israel: this foretells what is to come; but for us the images have come to be; they have been realized; and in place of figures there is precise and evident truth itself. (3257)

II.2. This is why the Law has gone before; by a figure it has indicated the object of the truth; once there was the figure, then the truth was discovered; once there was a lamb taken from the flock, now there is the Lamb coming from heaven; once there was the sign of blood and the small phylactery of all, here there is the Word and the cup filled with the divine blood and the divine Spirit; once there was a lamb taken from the flock, now in place of the lamb there is the Shepherd himself. (3258)

III.1. Does not the reality, whose types were already beneficial, effect the complete salvation of all? (3259)

III.2. May, then, the highest heavens rejoice, for, as the Holy Spirit exclaims, these “tell of the glory of God”² and are the first to be enlightened by the Holy Spirit; may the heavenly angels and archangels rejoice upon seeing the commander of the heavenly armies bodily arrive in the world. May the choirs of stars also rejoice, pointing out the one who rises “before the morning star,”³ may the air which spans the depths and endless space also rejoice; may the water of the sea, honored by the holy footprints, also rejoice; may the earth rejoice, washed as it is by the divine blood; may the whole human soul rejoice, reinvigorated as it is by resurrection unto new life. (3260)

III.3. The Passover is the public feast common to all, a gift that the Father desired to send into the world; it is Christ’s divine light shining upon the earth; it is an eternal feast for the angels and archangels and immortal life for the whole world; it is mortal wound for death and incorruptible nourishment for us; it is heavenly life for all and a sacred feast for heaven and earth; it foretells mysteries “old and new,”⁴ it is seen by eyes upon earth and by the mind in heaven. (3261)

IV.1. Joining ourselves to those who have a pious understanding of things “old and new,”⁵ we will try to give an instruction, one that is as brief as possible, on the salutary feast of the Passover. In this way may we be completely nourished by the Word, fed not with earthly but with heavenly food. May we also eat the Passover of the Word with the spiritual longing with which the Lord himself desired to eat it with us when he said, “I have eagerly desired to eat this Passover with you.”⁶ (3262)

V.1. Well, now, let us begin by briefly explaining the Law, its necessity, and why it came after Egypt; and second, the nature of the Passover that originated in Egypt, its full hidden meaning, and its complete spiritual significance. (3263)

V.2. First we will cite the Scripture itself so that, through comparison and reference, we can investigate each point we will consider. (3264)

“The Lord said to Moses and to Aaron in the land of Egypt: ‘This month will be for you the beginning of months; it will be for you the first month of the year. Speak to the whole assembly of the children of Israel as follows: On the tenth of this month take one lamb per family, one lamb per household. If in a house there are not enough persons for the lamb, then take the stranger, the neighbor, according to the number of persons; take according to what suffices as a reckoning for the lamb. It shall be to you an unblemished lamb, a year-old male; you shall take it from the lambs or the kids. You shall keep it till the fourteenth of this month, and all the multitude of the assembly of the children of Israel shall kill it toward evening. Then they shall take of the blood, which they shall place on two door-posts and on the lintel, in the houses where they shall eat them. And they shall eat the flesh during this night, flesh roasted over fire, and they shall eat unleavened bread with bitter herbs. You shall not eat of it raw nor boiled in water, but only if roasted over the fire, the head with the feet and the entrails. Nothing shall be left of it till morning and a bone of it you shall not break. But you shall burn with fire whatever is left of it in the morning. Thus shall you eat it with loins gird, sandals on your feet, staves in your hands. You shall eat it in haste. It is a Passover to the Lord. And I will go through the land of Egypt in that night, and will smite every firstborn in the land of Egypt, both man and animal, and I will take vengeance on all the gods of Egypt: I am the Lord. And the blood shall be a sign for you on the houses in which you live, and I will see the blood and will protect you. And there shall not be upon you the plague of destruction when I smite in the land of Egypt. And this day will be a memorial for you, and you shall observe it as a feast to the Lord through all generations; you shall observe it as a feast for a perpetual ordinance. For seven days you shall eat unleavened bread.’⁷ (3265)

“And the Lord said to Moses and Aaron: ‘This is the law of the Passover: no stranger shall eat of it. Every slave or servant bought with money—him you shall circumcise, and then shall he eat of it. A traveler or hireling shall not partake of it. In one house shall it be eaten, and you shall not carry any of the flesh out from the house, and a bone of it you shall not break. All the assembly of the children of Israel shall observe it. And if any proselyte shall come to you to keep the Passover to the Lord, you shall circumcise every male of him, and then shall he approach to sacrifice it, and he shall be as the original inhabitant of the land; no uncircumcised person shall eat of it. There shall be one law to the native, and to the proselyte coming among you.’”⁸ (3266)

VI.1. It was in this mystical manner that the divine Scripture announced such a holy feast. Now we will more carefully examine each point that was read; in response to your requests we will investigate the mysteries hidden in the Scripture without suppressing the truth of what is written and yet considering the reality of the mysteries through their figures. (3267)

VI.2. Regarding the tabernacle, the Holy Spirit commanded Moses to fashion it “according to the plan that I will show you.”⁹ And so in the original model and in the firstborn our eyes see a figure, our mind sees a mystery. (3268)

VI.3. To begin, let us explain why this month is the “beginning of months,”¹⁰ and why this month of the Passover is the “first month of the year”;¹¹ second, let us talk about the lamb that is “taken on the tenth day of the month,”¹² the “perfect one year-old lamb”;¹³ also who is “the neighbor” and who is the one who “lives nearby”;¹⁴ and why is the lamb kept till the fourteenth day¹⁵ and then “killed toward evening: the whole assembled congregation of the sons of Israel will kill it toward evening,”¹⁶ what about “the blood on the two door-posts and on the lintel,”¹⁷ and why was the meat eaten “at night and roasted on a fire and not raw or boiled in water”?¹⁸ What is the meaning of the phrase, with its “head, legs, and inner organs”?¹⁹ And why “you shall not break any of its bones”?²⁰ (3269)

Why eat the Passover in haste?²¹ What are the “girded loins, sandals on the feet, and staff in your hand”?²² And what is the meaning of “it is the Passover of the Lord”?²³ And of “the blood shall be a sign for you on the houses where you live; when I see the blood I will pass over you and no plague shall destroy you when I strike the land of Egypt”?²⁴ Why eat “unleavened bread for seven days”?²⁵ Why is “a foreigner not to eat of it, but a slave who has been circumcised”?²⁶ And what is the meaning of “it shall be eaten in one house; you shall not take any of the flesh outside, and you shall not break any of its bones”?²⁷ No “uncircumcised may eat of it”?²⁸ “The whole assembly will celebrate it”²⁹—what is the assembly? “There will be one law for the native and for the proselyte coming [among you],”³⁰ one and the same law for all. (3270)

VII.1. These are the figures, the symbols, the mysteries that can be found in Israel and that are spiritually fulfilled in us. We will briefly speak about them, and then we will go on to consider the mysteries of the Truth. What was the coming of Jesus Christ after the Law? And why did he come with a body? What is the Passover he desired to eat with us? Why did he, who raised the dead by means of his word, not completely vanquish death during his lifetime? And why did he even endure death on the cross? What were the thorns with which he was crowned? The vinegar and gall that he drank? The open side from which blood and water poured forth? Why did he pray that the cup, which he came to drink, be removed from him? Who are the thieves also hanging on a cross? And which of the two is in paradise? Why was Christ’s soul entrusted to the hands of his Father and his body placed in an empty sepulcher? What is the meaning of “in paradise today”?³¹ What were the three days when he remained under the earth? Why were women the first to see him? And why did he extend the good news, “Women, rejoice”?³² (3271)

VIII.1. For us this is the food of the holy feast, our spiritual banquet, our immortal and delicious food. Nourished with “the bread from heaven”³³ and drinking from the cup of joy—a cup that is warm and glowing, blood marked from on high by the flame of the Spirit—may we first, returning to the beginning, speak about what is meant by the Law and the economy of the Law. In this way we will know by means of comparison the significance of the Word and its bountiful nature. (3272)

IX.1. The Law of Moses was a collection of various and necessary commandments, a salutary bringing together of all that is good in this life, a mystical copy of heavenly ways of acting, a light, a star, a flame, a torch, a reflection of light from above. (3273)

IX.2. The Law of Moses was the model of godliness, a rule for a well-ordered way of life; it was an obstacle facing the first sin, a clue as to the truth to come. (3274)

IX.3. The Law of Moses was punishment for Egyptian ill-conduct, “imprinted with the finger of God,” for his “powerful arm”³⁴ was reserved for something better. (3275)

IX.4. The Law of Moses was a leader for piety, a guide for justice, a light for the blind, a proof for the foolish, a teacher³⁵ for children, a restraint for the arrogant, a bridle for stiff necks, a restraining yoke for those who resist. (3276)

IX.5. The Law of Moses was the messenger of Christ and the precursor of Jesus, the herald and prophet of the great king, a wise school, a necessary exercise, a universal teaching, a commandment coming at the right time, and a passing mystery. (3277)

IX.6. The Law of Moses, being in form a symbol and an enigma, was a summary of future grace, and through images it proclaimed the perfect truth to come: by means of sacrifice it announced the Victim and by blood it announced the Blood; by the lamb it announced the Lamb; by the dove it announced the Dove; by the altar of the High Priest and by the temple it announced the divine Tabernacle; and by the fire of the altar it announced the full Light that descended from on high upon the world. (3278)

X.1. The Law was given to us beforehand in a mystical manner, but it had to come after Egypt since it came from a materialistic soul and from an Egyptianized heart. It extracts invisible evil roots; like a plow it cuts through the dense and thick thorns of intimate thoughts; it ploughs and furrows the depths of the soul, prepares and clears a path in the soul so that the soul may receive the heavenly seed of the divine Word; this is why the Holy Spirit rightly exclaims, Break up your fallow ground and do not sow among thorns.³⁶ (3279)

X.2. And so the Passover, for a mystical reason, originated in Egypt; it is the first to destroy the darkness of idolatry; it is the symbolic breaking away from godless paganism, the nocturnal and vengeful plague upon the firstborn offspring of a people who have strayed. (3280)

XI. Certainly Egypt also suffered, unquestionably so, by the plague affecting the firstborn. All its eldest died so that the stiff-necked Pharaoh, who failed to learn from the first plagues, might at least learn from this last lesson so that Israel was also saved in an extraordinary manner, and so that God was glorified in all. For Egypt, therefore, it was the “passion” during the plague, and for Israel it was the “Passover” in the feast; and it is precisely for this reason that the feast is called “the Passover of the Lord.”³⁷ (3281)

XII. There were many other mysteries of God’s future mercy, and this is why Egypt is the immense and dark image of an obscure and profound ill-conduct, for from Egypt came forth the first torrent of falsehoods concerning calves, fish, birds, beasts, and animals of this sort, all deified and honored like gods. Yet when the avenging anger from on high was made manifest and when a great wrath afflicted the whole land, only then was the error of superstition and idolatry stricken, for, “on all the gods of Egypt I will show my vengeance; I am the Lord.”³⁸ (3282)

XIII. All the firstborn were touched by the plague because, claiming for themselves seniority in age, they had seniority as being slaves of idolatry. (3283)

XIV. The plague occurred in darkness and at night, for it was in complete darkness, in an obscurity without light and without day, that the punishment of dark evil deeds and of the devils occurred: “I will show portents in the heavens and on the earth, blood and fire and smoke. The sun shall be turned to darkness and the moon to blood, before the great and terrible day of the Lord comes.”³⁹ And, “Alas for you who desire the day of the Lord! Why do you want the day of the Lord? It is darkness, not light; it is as if someone fled from a lion and was met by a bear, or went into the house and rested a hand against the wall, and was bitten by a snake. Is not the day of the Lord darkness, not light, and gloom with no brightness in it”?⁴⁰ (3284)

XV.1. “Blood as a sign”;⁴¹ the bloody mystery of Christ’s seal and a sign. The sign is not the reality itself but is the sign of a reality yet to come. For those who bear the sign of blood marked and anointed on their souls—as on the houses—will be spared the exterminating plague since “when blood is seen on the houses, I will protect you, and no plague will kill you when I strike the land of Egypt.”⁴² (3285)

XV.2. “Blood as a sign”: a phylactery; “on the houses” as on souls, for by faith the soul is the sacred dwelling-place of the Holy Spirit; “I will protect you”: the far-reaching protection of the outstretched hands of Jesus safeguarding those who believe. (3286)

XVI. This, then, is the cosmic and universal mystery of the Passover: but listen also to the detailed explanation of this divine feast insofar as we can give it, for it is God who knows the truth about these things, as well as God’s Word who has organized in himself and by himself the holy Passover; but may we—human as we are—be pardoned, my beloved, if we should fail in any way. (3287)

XVII.1. As to the first point, let us explain why this month is “the beginning of months” and why the month of the Passover is “the first month of the year.”⁴³ (3288)

XVII.2. According to a secret tradition among the Hebrews it was during this month that God, the artisan and maker of all things, created the universe. This month was the first flower of creation, the beauty of the world, when the creator saw the statue that he had artfully made move harmoniously as intended. They observe the good order of the heavens and the pleasantness of the season, the regularity of the sun and the ascent of a light that is not diminished; also the emergence of fruits and the budding of plants, the flowering of trees, and flocks bear their young. This is the time when the whole earth begins to turn green so that new trees blossom and bring forth fruit; when the farmer, detaches the plow and allows his billowing oxen to rest and, after throwing God-given seeds upon the earth, awaits heaven’s rain; when the shepherd obtains milk from the white sheep of his flocks; when beekeepers fashion fragrant honeycombs for their hives; when the sailor joyfully dares to tempt the sea and confront the heavy waves for the sake of gain. They believe that this harmony in all things, this order of the universe, and, so to speak, this happiness, are the first beginnings, and that the sweet pleasure of springtime begins the year. (3289)

XVII.3. I do not disbelieve these things; and yet I believe—or rather I am convinced—that it is because of the spiritual feast of the Pasch that this month of the Passover is considered as the beginning, the head, and the most important leader of all times and all ages. During this month such a great mystery is accomplished and celebrated. Just as the Lord is the first-begotten and firstborn of all immaterial and invisible beings, so this month which celebrates the holy solemnity became the first month of the year and the beginning of all time. (3290)

XVII.4. The year is that proclaimed by the divine Scriptures, “Proclaim the year of the Lord’s favor.”⁴⁴ (3291)

XVIII.1. The holy victim is a lamb, for “he allows himself to be led to slaughter and is like a sheep before its shearers that is silent.”⁴⁵ In John we read, “This is the Lamb of God who takes away the sins of the world.”⁴⁶ (3292)

IXX. The lamb is “perfect” and “one year old.”⁴⁷ Perfect as if coming from heaven; one year old since this is how long it exists on earth. The year, in fact, is the measure of time upon earth, for year follows year and by circling back upon itself imitates endless eternity. (3293)

XX. It is taken “on the tenth of the month”⁴⁸ in a way that is also completely symbolic, for the Law is the period of time prior to the Gospel, and the principal commandment of the Law is the Decalogue, but after the ten precepts of the Law comes the mystical Lamb descending from heaven. (3294)

XXI. It is kept throughout the intervening days,⁴⁹ allowing us to understand the period of time during which the high priest held Christ captive. (3295)

XXII. “I am the unworthy one, the neighbor”⁵⁰ who is invited to eat the lamb since you, O Israel, did not understand the Lamb. (3296)

XXIII. The lamb is then slaughtered at twilight.⁵¹ In fact, it was also at the setting of the sun that the holy Lamb of God was slain. (3297)

XXIV. “All the multitude of the assembly of the children of Israel will kill it.”⁵² Unbelieving Israel has, in fact, become responsible for this precious blood, some in the past spilling it and others still refusing to believe. This is why the Holy Spirit testifies against them and cries out, “Your hands are full of blood.”⁵³ (3298)

XXV.1. The blood is “on the lintel,” as on the Church, and “on the two doorposts,”⁵⁴ as on the two peoples. (3299)

XXV.2. The Savior did not deny that he was first sent to you, O Israel: “I was not sent to you,” he said, “but to the lost sheep of the house of Israel.”⁵⁵ And I, like a small dog, was sitting alongside the table of others, still being unable to eat the bread and to gather the superfluous morsels that fall from the table of others; but since you did not recognize the heavenly Manna, the Bread was given to me rather than to you because of my faith; once a dog, I am now a son. (3300)

XXVI. It is during the night⁵⁶ when the meat is eaten, for the light of the world has come down upon the great body of Christ: “Take, eat; this is my Body.”⁵⁷ (3301)

XXVII. The meat is “roasted over the fire”⁵⁸ since the spiritual body of Christ is on fire: “I came to bring fire to the earth, and how I wish it were already kindled.”⁵⁹ (3302)

XXVIII. The meat is not raw⁶⁰ so that the Word of God can be assimilated, easy to proclaim and to receive; nor is it “boiled in water”⁶¹ so that God’s Word be neither moist nor watery nor runny. (3303)

XXIX.1. “The head with the feet and the inner organs”:⁶² [the head is like God; the inner organs] like the invisible will [of the Father]; the feet like humankind. (3304)

XXIX.2. “The head with the feet and the inner organs,” being the beginning, the middle, and the end—enclosing, assembling, and gathering everything in itself by indissoluble bonds, having truly become “one mediator between God and humankind.”⁶³ (3305)

XXIX.3. “The head with the feet and the inner organs”; God, the Word, and the people on the earth. (3306)

XXIX.4. “The head with the feet and the inner organs” [comprising] by their height, their depth, and their extent [the heavens, the earth] and the earth’s foundations. (3307)

XXIX.5. “The head with the feet and the inner organs”: the Law, the Word, and the apostles; the Law as the beginning, the Word as [God’s will], and the apostles as the feet: “How beautiful are the feet of those who announce good news.”⁶⁴ (3308)

XXX. “Break none of its bones”⁶⁵ so that you may recognize his bodily Resurrection: “Put your fingers here,” he says, “in the place of the nails so that you might know that a spirit has neither flesh nor bone.”⁶⁶ (3309)

XXXI. “Eat the unleavened bread with bitter herbs”:⁶⁷ a bitter mystery for you, [O Israel], namely, the mystery of bitter things. “Your country lies desolate, your cities are burned with fire; in your very presence aliens devour your land; it is desolate, as overthrown by foreigners.”⁶⁸ (3310)

XXXII. “Eat” the Passover “in haste,”⁶⁹ for we must remain awake and be sober when we see the great body [of Christ] approaching. (3311)

XXXIII. “Girded loins”:⁷⁰ to cease are sexual defilement, illicit intercourse, and impure pleasure. (3312)

XXXIV.1. “Sandals on the feet”:⁷¹ these being the foundation of righteousness, a solid support since [sandals] are the roots of truth. (3313)

XXXIV.2. “Sandals on the feet”: these Moses removed and Jesus put on; it was, in fact, said [to Moses], “Untie the sandals of your feet”⁷² to show that the Law is transitory; [and of Jesus] it was said, “I am not worthy to untie the strap of his sandals.”⁷³ (3314)

XXXV. “Your staff in hand”:⁷⁴ a sign of divine power and a support of the power of the Word, the staff of Moses, that of Aaron, that made from the nut tree; the staff that opened up the depths of the [Red] Sea; the staff that sweetened the bitter streams; the staff upon which God’s seven holy spirits rested: “The spirit of wisdom and understanding, the spirit of counsel and might, [the spirit of knowledge and godliness], the spirit of the fear of God will fill him.”⁷⁵ (3315)

XXXVI. The Passover is “the Passover of the Lord.”⁷⁶ Has the Spirit proclaimed anything more clearly than this, namely, that the Passover is not a figure, not a story, not an outline, but the true Passover of the Lord? (3316)

XXXVII. “The blood as a sign,”⁷⁷ a sign of the truth to come, the first figure of the true Spirit, a representation of the great anointing. (3317)

XXXVIII. “I will pour out the blood and I will protect you.”⁷⁸ You have truly protected us, O Jesus, from great destruction; you have extended your paternal hands; you have hidden us within your fatherly wings; you have had your divine blood flow forth upon the earth in your blood-stained and merciful solicitude; you have turned away from us angry threats, and in their place you have granted us the first reconciliation coming from on high. (3318)

XXXIX. May they [the Jews] eat “unleavened bread for seven days”⁷⁹ by being involved with the weekly cycle of the world and by eating the food of the earth as allowed by the Law. “For our paschal lamb, Christ, has been sacrificed,”⁸⁰ and we have received the “new dough”⁸¹ of his holy mixture, completely fermented by the leaven of a stronger Power and kneaded by his Spirit * * *^b (3319)

XL. The reason why the foreigner is not to eat of this Passover⁸² is that I do not “throw pearls before swine,” and I do not “give what is holy to dogs.”⁸³ But those who formerly were “slaves” of sin will be “circumcised” in their hearts, and, once set free from painful slavery, then as children of the family they will approach the mystery and as free persons they will of their own accord eat the Passover, for “Christ redeemed us” from slavery and “from evil by becoming a curse for us.”⁸⁴ (3320)

XLI. “It shall be eaten in one house; you shall not take any of the meat outside.”⁸⁵ There is, in fact, one assembly and one house—namely, one Church—within which the holy Body of Christ is eaten; this is why “outside” the one house—the Church—meat will not be brought forth, but whoever eats it there will be punished as an ungodly person and as a thief. (3321)

XLII. There will be one law for those who are free and for the proselytes, for wherever Christ is, there is liberty and equality for all, the same rights, the same law, the same price: all have been redeemed “by the precious blood.”⁸⁶ For this reason “you are no longer slaves”⁸⁷ nor Jews; you are free, for in Christ we have all become free. (3322)

XLIII. Listen now, listen. After the figures and after the economy of the Law, this is why and with what greatness Christ came upon the earth after the Law. (3323)

XLIV. What do we mean by the coming of Christ? It is deliverance from slavery, the rejection of former constraints, the beginning of freedom, the honor of adoption, the source of the forgiveness of sins, and indeed immortal life for all. (3324)

XLV.1. Since the Word from above saw us under the tyranny of death, both bound and loosed by the fetters of corruption and taken down an inevitable path with no return, he came to assume [the nature] of the first man according to his Father’s plan. Neither to the angels nor to the archangels did he entrust the care of our salvation, but he took upon himself the whole struggle on our behalf, obedient as he was to the will of the Father. […] (3325)

XLV.3. Since there also had to have been a receptacle of the Holy Spirit—filtering and receiving [human nature], rejecting and throwing aside, on the one hand, all that was superfluous and disturbing, [retaining] on the other hand, all that was pure, transparent, and clear—he had it glow like the stars; it was bright as fire, flowering, virginal, and, so to speak, angelic. This was his body, a body in the image of man, possessing from one part a spiritual shoot and taking flesh from the other part. (3326)

XLV.4. This is why in a completely figurative way Scripture has designated him in these terms: “This is the man whose name is shoot.”⁸⁸ “Shoot” insofar as in the Spirit; “man” insofar as the flesh. In fact, “the Spirit of the Lord will come upon you and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called the Son of the Most High.”⁸⁹ Faced with this extraordinary and divine birth, the Spirit is rightly astonished, saying, “Who could have explained his generation?”⁹⁰ (3327)

XLVI.1. God has four principal names by which we can recognize the Holy Spirit: lordship, divinity, filiation, and eternal royalty. Let us see whether Christ alone had the honor of receiving these qualities and glories. First, observe that he is the Lord: “The Lord says to my lord, sit at my right hand.”⁹¹ You see that he is the Lord since he proceeds from the Lord; also see that he is the Son: “He shall cry to me, You are my Father … and I will make him the firstborn.⁹² Also, “You are my son: today I have begotten you. Ask of me, and I will make the nations your heritage.”⁹³ Notice that he is the Son, the Firstborn and the Only-Begotten One; also that he is God: “The powerful will come to you; in choirs they will follow you, for you are God, because you alone are God.”⁹⁴ You have seen that he is God; also see that he is the eternal King: “Your throne, O God, endures forever and ever. Your royal scepter is a scepter of equity. You love righteousness and hate wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions.”⁹⁵ You have seen that he is King; also note that he, while being King, is the Lord of hosts: “O princesses, lift up your gates; lift up your eternal gates so that the King of glory may come in. Who is this King of glory? The Lord himself is the King of glory.”⁹⁶ Notice that at one and the same time he is King, he is also the Lord of hosts; notice that, among his other titles, he is also the eternal High Priest: “The Lord has sworn and will not change his mind: you are a priest forever.”⁹⁷ (3328)

XLVI.2. But if he is the Lord God, Son and King, Lord of hosts and eternal High Priest when he desires this, “he is also a man and who has known him”?⁹⁸ The words “also a man” evidently and primarily imply that he is also God. And so that we not imagine, as some people do, that he came upon earth like a phantom or a spirit produced by chance and without (human) generation; we should understand that he was also a small infant: “Hear then, O house of David! Is it too little for you to dispute with mortals that you dispute with the Lord also? Therefore the Lord himself will give you a sign: Look, a virgin will conceive and bear a son and he will be called Emmanuel.”⁹⁹ Also, “they will be willing even if they were burnt with fire. For a child is born to us; authority rests upon his shoulders; he is called the Messenger of the Great Counselor, admirable Counselor, mighty God, Prince of Peace, and Father of the age to come.”¹⁰⁰ (3329)

XLVII.1. It is indeed as God and man that this wonderful Jesus came to dwell among us—let no one refuse to believe this; and that the sovereign Spirit has been contained in a human body. (3330)

XLVII.2. The first mystical breath of the Father was retained by Adam upon the earth, even though Adam was made of clay, for nothing prevents the Holy Spirit from uniting with a body when God so desires: if primitive mud contained the Holy Spirit, then a body endowed with a soul contained Christ’s immortal life. (3331)

XLVII.3. To be sure, if the Spirit alone had fallen into the slavery of sin and death, Christ’s great bodily coming would have been superfluous; neither sin nor death would have been overcome. But it was necessary that sin be abolished and that the body be freed. (3332)

XLVII.4. Because of this “he committed no iniquity and no evil was found in his mouth.”¹⁰¹ (3333)

XLVIII. He first clothed himself with this body which is miserable and subject to death, and this is why the Spirit cries out: “He had no form or majesty. We looked upon him and he had neither form nor beauty. He was despised and rejected by the sons of men,”¹⁰² for “it is in the likeness of sin that he has condemned sin,¹⁰³ showing that “those who are healthy have no need of a physician but those who are sick.”¹⁰⁴ So he has cured our bodies from their infirmities, and he has healed each from his or her illness by reason of his power so that the following might be fulfilled: “I am the Lord, I have called you in righteousness, I have taken you by the hand and kept you; I have given you as a covenant to the people, a light to the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness. I am the Lord. This is my name.”¹⁰⁵ “The deaf shall hear the words of the book. ‘A light has risen for those who were seated in the darkness; then the lame shall leap like a deer and the tongue of the speechless sing for joy.’”¹⁰⁶ And when every evil will be suppressed, “the last enemy to be destroyed is death; where, O death, is your sting?”¹⁰⁷ (3334)

IL.1. This was the Passover Jesus desired to suffer for us: through suffering he freed us from suffering; through death he conquered death; and by visible nourishment he obtained his immortal life for us. This is the salutary desire of Jesus;¹⁰⁸ this is his completely spiritual love: to show the figures as being figures and, in their place, to give his holy body to his disciples: “Take, eat, this is my Body. Take, drink; this is my Blood—the new covenant—poured out for many for the forgiveness of sins.”¹⁰⁹ (3335)

IL.2. If he desires not so much to eat as to suffer, it is to deliver us from suffering by eating. (3336)

L. So in place of the old tree he plants a new one; in place of the wicked hand which was formerly extended in a godless gesture, there is his own immaculate hand closed in a gesture of godliness, showing his whole life hanging [on the cross]. You, O Israel, you were unable to eat it, but we, with a spiritual and indestructible knowledge, have eaten it, and because we have done so we will not die. (3337)

LI.1. For me the cross is the tree of eternal salvation; from it I nourish myself, from it I feed myself. (3338)

LI.2. In its roots I myself take root; with its branches I enlarge myself; its dew gives me joy; its breath, like a refreshing breeze, fertilizes me. (3339)

LI.3. In its shade I have pitched my tent, and fleeing the hot season I find there a shelter moist with dew. (3340)

LI.4. Its leaves are my foliage, its fruits my perfect delicacies; I freely enjoy its fruits, which have been set aside for me from the beginning. (3341)

LI.5. It is my nourishment when I am hungry; my spring when I am thirsty; my garment when I am naked. What covers me are no longer the leaves of a fig tree but the Spirit of life. (3342)

LI.6. When I fear God, it is my protection. When I stagger, it is my support. When I struggle, it is my prize. When I triumph, it is my standard. (3343)

LI.7. For me it is the straight path and the narrow road. (3344)

LI.8. It is Jacob’s ladder and the way of the angels leading to a summit that is indeed upheld by the Lord. (3345)

LI.9. This cross with its heavenly dimensions extends from the earth to heaven; it is stable, an eternal tree, between heaven and earth, the upholder of all things, the foundation of the universe, the support of the whole inhabited earth, the joint of the world, bringing together human nature in all its variety and fastened by the invisible pegs of the Spirit so that, joined together with the divine, it may no longer be detached from it. (3346)

LI.10. With its tallest point extending to the highest heavens, it gives a firm footing to the earth and, midway down, its large hands embrace the omnipresent spirit of the air. It is completely in all things and in all places. (3347)

LII.1. He, who filled all, was stripped of his clothes so that naked he might struggle against the powers of the air. (3348)

LII.2. For an instant he cries out for something to drink in order to show that he is also a man; but recalling his mission and wishing to accomplish the economy for which he was sent, he again cries out, “Not my will but yours be done,”¹¹⁰ for “the spirit is willing but the flesh is weak.”¹¹¹ (3349)

LIII.1. Since the merciless combat in which he engaged was a struggle leading to victory, his holy head was first crowned with thorns, these completely blotting out the ancient curse of the earth, with his divine head destroying the profusion of thorns that result from sin. (3350)

LIII.2. Then after consuming the bitter gall of the Dragon, he poured out for us in exchange the sweet fountains flowing from within himself. (3351)

LIII.3. Desiring to destroy what the woman had done and as an obstacle to him [Adam] from whose side she came as a bearer of death, he opened his own holy side from which flowed forth the holy blood and water, signs of a spiritual wedding, of spiritual adoption and rebirth. (3352)

LIII.4. For it is written, “He will baptize you with the Holy Spirit and with fire,”¹¹² the water as “with the Holy Spirit,” the blood as “with the fire.” (3353)

LIV.1. Two thieves were crucified with him. They were the signs of the two peoples: the one thief who recognized and sincerely confessed his sins and showed affection for his master; the other thief who had “a stiff neck”—neither recognizing nor showing affection for his master and continuing in his sinful way of life. (3354)

LIV.2. The two thieves are the two dispositions of the soul: the first turns away from its former sins, prepares itself for its master, and thus obtains—through penance—mercy and a reward; the other has no excuse because it has not changed and remains a thief up to the end. (3355)

LV.1. When the cosmic struggle ended and Christ was everywhere victorious in battle, neither elevated like God nor conquered like man, he remained firmly embedded in the confines of the universe, triumphantly producing in his own person a victorious trophy over the Enemy. (3356)

LV.2. Then, confronted with his long endurance, the whole world stood in awe. When the heavens were shaken, the Powers above, the Thrones and the Laws quivered, seeing the commander-in-chief of the great army [of angels] on the cross; very nearly did the stars of heaven fall, seeing on the cross the one who existed “before the morning star,”¹¹³ for a short time the sun’s fire was also extinguished upon seeing the great “light of the world”¹¹⁴ darken. Then the rocks of the earth split apart,¹¹⁵ crying out Israel’s ingratitude: You have not recognized “the spiritual drink that followed you and from which you drank,”¹¹⁶ the veil of the temple was rent, participating in the Passion and designating the true high priest of heaven. The whole world would have been crushed by fear, confronted as it were by the Passion, if the great Jesus had not breathed forth the divine Spirit as he said, “Father, into your hands I commend my spirit.”¹¹⁷ (3357)

LV.3. There was complete dismay; a fearful trembling afflicted all; everything was shaken. But when the divine Spirit rose up again, the universe in some way was renewed, vivified, strengthened, again finding stability. (3358)

LVI. O divine extension that is in all things and is found everywhere! O crucifixion that permeates all things! O most unique One, truly you are all. May the heavens have your spirit, paradise your soul—for he says, “This day I will be with you in paradise”¹¹⁸—and may the earth possess your body. The indivisible is divided in order that all might be saved, so that even the place below be not deprived of the divine coming. “His form we have not seen, but his voice we have heard.” (3359)

LVII. Certainly, already during his lifetime he broke the bonds of death as he used his royal power, for example, “Lazarus, come forth”¹¹⁹ and “Child, arise”¹²⁰ in order to show that he has authority over death. He gave himself completely over to death so that the ravenous beast with its insatiable bonds might completely die. In his sinless body the beast looked for its food all over: nowhere sensual pleasures, nowhere pride, nowhere disobedience, nowhere—in a word—the ancient sin, the original nourishment of death, for it is written, “the sting of death is sin.”¹²¹ But when the beast found nothing in him that death could eat, being completely cut off and destroyed by a lack of food, it caused its own death. (3360)

LVIII.1. Many of the just were announcing the Good News and were prophesying, [awaiting] him who by his resurrection would be “the firstborn from the dead.”¹²² So he remained in the earth for three days in order that people everywhere would be saved: those before the Law, those under the Law, and those of his own time. (3361)

LVIII.2. Perhaps this is why the living [Christ] took three days to rise completely: soul, spirit, and body. (3362)

LIX.1. After his resurrection it was the women who saw him first; just as a woman brought the first sin into the world, so a woman was also the first person to announce life to the world. (3363)

LIX.2. This is why they also heard the holy words “Women, rejoice”¹²³ so that the initial sadness might be swallowed up by the joy of the resurrection. (3364)

LX. Remaining for a little while and ratifying his holy resurrection, he gave unbelievers proof of his resurrection so that they might believe that his rising from among the dead took place with his body. (3365)

LXI.1. Just as he completely assumed in himself the complete image [of God] and putting off “the old self,”¹²⁴ he changed himself into the man of heaven¹²⁵ when this image, blended to himself, ascended with him into heaven. (3366)

LXI.2. Seeing this great mystery of a man now ascending with God, the Powers cry out the following command to the armies on high: “Lift up your gates, O princesses, lift up your eternal gates, and the King of glory will come in.”¹²⁶ Seeing the wonderful prodigy of a human being mixed with God, they respond, “Who is the King of glory?”¹²⁷ And again those who were asked reply, “The Lord of Powers is the King of glory, strong, mighty, and powerful in battle.”¹²⁸ (3367)

LXII.1. O mystical choir! O spiritual feast! O divine Passover! You came down from heaven to earth, and you return to heaven from the earth. (3368)

LXII.2. O universal festival of all things. O festival for the whole world. O joy and honor of the universe, its nourishment and delight! Through you death’s darkness has been destroyed, life has been extended to all things. Heaven’s gates have been opened. God is shown to be man, and a man is shown to be God. Thanks to you [namely, the Passover] the “gates of hell” have been broken and the “bars of bronze”¹²⁹ have been shattered. The people from below, raised from the dead, proclaim the Good News. And from the earth a choir has been given for the flocks on high. (3369)

LXII.3. O holy Passover, you have not restricted God by having God depart from the heavens, but you have spiritually joined God [to us]. Thanks to you the great wedding hall has been filled, everyone wearing nuptial garments, and no one being ejected for not wearing such a garment.¹³⁰ (3370)

LXII.4. O Passover, light of the new torches and glitter of the torches of virgins, thanks to you the lamps of souls are no longer extinguished, but the divine and spiritual fire of love burns in all, in spirit and in body, supplied with the very oil of Christ. (3371)

LXIII.1. It is indeed you upon whom we call. You are God, the spiritually eternal master. You are Christ, being both teacher and king. Continue to extend your powerful hands upon your holy Church and upon your holy people, keeping and preserving them as you attack, pursue, combat, and subdue all adversaries, even vanquishing with invisible power all who oppose you. Since you have conquered our enemies, as you did those of Israel, now raise on high the standard of our salvation and allow us also to join Moses in singing the hymn of victory. For to you are the glory and the kingdom for ever and ever. Amen. (3372)

136. CALLICINIUS. LIFE OF HYPATIUS^†

Hypatius, who lived sometime during the second half of the fourth century and the first half of the fifth century, was the hegumen or superior of a monastic community in Bithynia, located in northwest Asia Minor.

Callicinius, a disciple, wrote this admiring biography.

Bardenhewer (1913) 4:160–61 * DPAC 2:1790–91 * EEC 1:401 * NCES 6:262

XIII. Hypatius, a friend of Christ, built a very small cell where he secluded himself during Lent—its entrance being made of clay. In the door was a small hole through which on every other day he received his bread and through which he instructed visitors. On the holy Pasch he left the cell, his face shining like that of one of God’s angels, an angel full of divine grace. Immediately he went to the Church of the Holy Apostles in which he had unwillingly been ordained a priest by the blessed bishop Philotheus. Celebrating the liturgy, at the moment of the divine offering of the host he, full of sighs, invoked God with so powerful a voice that those listening to him were moved to tears. All were filled with fear, being instructed when on Sunday he went to the Holy Apostles and corrected the whole world by his actions as well as by his words. The clergy revered him as a father. (3373)

XV. At another time the body of Alcimus, who was a servant of Ourbicius, was half wasted away as a result of magical practices. This servant came with Ourbicius to request healing from Hypatius. God’s servant prayed and anointed Alcimus with oil, and the Lord cured him several days later. […] (3374)

XXVI. The diet followed by Hypatius consisted of dry beans, greens, and a little bread. In his old age he took a little wine. He always ate after the ninth hour had passed, often postponing his meal somewhat. During Lent, when he ate only every other day, he secluded himself, singing the psalms and praying in the morning, at the third, sixth, and ninth hours, at the lighting of the lamps, at the first vigil, and at midnight, for it was said, “Seven times a day I praise you for your righteous ordinances.”¹ And so within the space of one day and one night he chanted the psalms seven times, a hundred psalms and a hundred prayers. This is how he lived till the time of his death. […] (3375)

XL. On a certain Sunday he went to the Church of the Holy Apostles where he met a foreign woman who, tormented by a devil, solemnly cried out to him, “O Hypatius, listen to me. Do not let me be tormented.” She went as far as the porch where she remained till the dismissal of the faithful. Upon coming out, Hypatius marked her with the sign of the cross and said a prayer. She got to her feet, suddenly regaining her calm and composure since God cured her through the imposition of the saint’s hands. (3376)

[After the death of Hypatius]

LI. […] Many bishops gathered as well as all those who loved Hypatius because of his virtuous life. It was a large crowd composed of people who love God and of monks from each of the monasteries. They lit candles and piously accompanied him during his last voyage as they sang psalms and hymns. All accompanying his precious body were in tears because, having lost such a father, they were orphans. In peace they placed the saint’s body in the monastery’s beloved oratory, in a stone sarcophagus, in the chapel where the brothers send up their prayers. […] (3377)

137. COUNCIL OF CHALCEDON (451)^†

This meeting, acknowledged as the fourth ecumenical council, took place in Chalcedon, nearly opposite Byzantium, and opened on October 8, 451. The bishops declared that in Jesus there is one person with two natures, one human and the other divine, which are indivisibly and inseparably united.

CPG 4: nos. 8945ff. * Hefele (1871) 3:4ff. * Hefele (1905) 2.2:649–857 * CATH 2:868–69 * CE 3:555–58 * DCA 1:334–37 * DDC 3:287–92 * DDCon 1:230–33 * DPAC 1:565–67 * DTC 2.2:2190–2208 * EC 3:324–28 * EEC 1:159 * EEChr 1:233–34 * LTK 2:999–1002 * NCE 3:423–26 * NCES 3:363–66 * ODCC 315 * TRE 7:668–75

Canon 2. […] If any bishop […] ordains for money a bishop, a chorbishop, a presbyter, or a deacon, or anyone numbered among the clergy […], let him lose his personal rank; and let the person ordained profit nothing from the ordination.^a […] (3378)

Canon 15. No woman under forty years of age is to be ordained [a deaconess?], and then only after close scrutiny.^b If after receiving ordination and spending some time in the ministry, she despises God’s grace and marries, she is to be anathema along with her spouse. (3379)

SYRIA

138. THEODORE OF MOPSUESTIA

Theodore, born in 350 in Antioch, studied in that city under Libanius, the sophist rhetorician, and then under Diodore of Tarsus. Theodore eventually embraced and then left the monastic life, only to return, influenced by John Chrysostom (WEC 2:74), a dear friend who had been a fellow-student. In 383 Theodore was ordained a presbyter; in 392 he was made bishop of Mopsuestia in Cilicia (located in southwest Asia Minor).

Especially noted for his biblical commentaries, for being a strong opponent of the Alexandrian allegorical interpretation of the Scriptures, as well as for being an adversary of Arianism and other heresies, Theodore was greatly revered during his own lifetime. However, after his death in 428, some accused his theology as being less than orthodox, especially regarding his christological teaching, e.g., Christ having two persons. Denying the existence of original sin, he was also considered a Pelagian. The Second Council of Constantinople in 553 issued fourteen anathemas or condemnations, twelve of these being against Theodore.

Most of Theodore’s writings, at least in their original Greek, no longer exist, being destroyed after his condemnation in 553 as works of a heretic. Yet a few treatises, for example, his Catechetical Homilies, have survived in translation.

CPG 2: nos. 3827ff. * Altaner (1961) 370–73 * Altaner (1966) 319–22 * Bardenhewer (1908) 318–23 * Bardenhewer (1910) 294–97 * Bardenhewer (1913) 3:312–22 * Bardy (1929) 113–15 * Bautz 11:885–909 * Hamell 112–13 * Jurgens 2:77–84 * Quasten 3:401–23 * Steidle 128–30 * Tixeront 197–200 * CATH 14:989–92 * CE 14:571–73 * CHECL 347–48 * DCB 4:934–48 * DictSp 15:385–400 * DPAC 2:3382–86 * DTC 15.1:235–79 * EC 11:1934–37 * EEC 2:824–25 * EEChr 2:1116–17 * LTK 9:1414–15 * NCE 14:18–19 * NCES 13:874–76 * ODCC 1598–99 * PEA (1894) 5.2 (n.s.) 1881–93

R. Devreesse, “Les instructions catéchétiques de Théodore de Mopsueste,” RSR 12 (1933) 425–36. * W.C. van Unnik, “Een verloren dogmatisch Geschrift van Theodorus van Mopsuestia teruggevonden,” Nieuw Theologisch Tijdschrift 16 (1933) 152–61. * R. Abramowdki, “Neue Schriften Theodors von Mopsuestia,” ZNW 34 (1934) 66–84. * O. Casel, “Neue Zeugnisse für das Kultmysterium,” JL 13 (1933) 99–171. * F.J. Dölger, “Theodor von Mopsuestia über zwei Zeremonien vor dem Genuss des eucharistischen Brotes,” AC 4 (1934) 231. * F.J. Dölger, “Der Taufbürge nach Theodor von Mopsuestia,” AC 4 (1934) 231–32. * F.J. Dölger, “Der Kaisername als Handtätowierung für die Rekruten nach einem Zeugnis des Theodor von Mopsuestia,” AC 4 (1934) 230. * E. Amann, “La doctrine christologique de Théodore de Mopsueste (à propos d’une publication récente),” RSR 14 (1934) 161–90. * J. Quasten, “Der älteste Zeuge für die trinitarische Fassung der liturgischen Akklamation,” ZkTh 58 (1934) 253–54. * M. Jugie, “Le ‘Liber ad baptizandos’ de Théodore de Mopsueste,” EO 38 (1935) 257–71. * W. de Vries, “Der ‘Nestorianismus’ Theodors von Mopsuestia in seiner Sakramentenlehre,” OCP 7 (1941) 91–148. * F.J. Reine, The Eucharistic Doctrine and Liturgy of the Mystagogical Catecheses of Theodore of Mopsuestia, SCA 2 (Washington, D.C., 1942). * J. Quasten, “Theodore of Mopsuestia on the Exorcism of the Cilicium,” HThR 35 (1942) 209–19. * J.M. Vosté, “Le ‘Liber ad baptizandos’ de Théodore de Mopsueste,” OCP 9 (1943) 211–28. * J.M. Vosté, “Maroutha de Maipherqat et le ‘Liber ad baptizandos’ de Théodore de Mopsueste,” OCP 12 (1946) 201–5. * X. Ducros, “L’Eucharistie chez Théodore de Mopsueste d’après son commentaire sur l’Evangile selon Jean,” in Actes du 21e Congrès International des Orientalistes (Paris, 1949) 366ff. * J. Lécuyer, “Le sacerdoce chrétien et le sacrifice eucharistique selon Théodore de Mopsueste,” RSR 36 (1949) 481–516. * J. Quasten, “Mysterium tremendum,” in Vom christlichen Mysterium (Düsseldorf, 1951) 66–75. * G. Touton, “La méthode catéchétique de s. Cyrille de Jérusalem comparée à celles de s. Augustin et de Théodore de Mopsuestia,” PrOChr 1 (1951) 265–85. * J. Quasten, “The Liturgical Mysticism of Theodore of Mopsuestia,” TS 15 (1954) 431–39. * T.A. Curtin, The Baptismal Liturgy of Theodore of Mopsuestia (Washington, D.C., 1970). * H. Riley, “The Rite of Christian Initiation: A Comparative Study of the Interpretation of the Baptismal Liturgy in the Mystical Writings of St. Cyril of Jerusalem, St. John Chrysostom, Theodore of Mopsuestia and Ambrose of Milan,” diss. (Regensburg, 1971). * E. Yarnold, The Awe-Inspiring Rites of Initiation: Baptismal Homilies of the Fourth Century (Slough, 1972). * L.L. Mitchell, “Four Fathers on Baptism: St. John Chrysostom, St. Ephraem, Theodore of Mopsuestia, Narsai,” in The Syrian Churches, ed. J. Vellian, Series 6 (Kottayam, India, 1973) 37–56; repr. as “Four Syrian Fathers on Baptism,” in Worship: Initiation and the Churches (Washington, D.C., 1991) 49–73. * H.M. Riley, Christian Initiation: A Comparative Study of the Interpretation of the Baptismal Liturgy in the Mystagogical Writings of Cyril of Jerusalem, John Chrysostom, Theodore of Mopsuestia, and Ambrose of Milan, SCA 17 (Washington, D.C., 1974). * J.-P. Longéat, “Les rites de baptême dans les homélies catéchétiques de Théodore de Mopsueste,” QL 66 (1985) 193–202. * M.L. Gaudoin-Parker, “The Beauty of the Eucharist,” CR 71:12 (December 1986) 439–44. * E. Mazza, Mystagogy: A Theology of Liturgy in the Patristic Age (New York, 1989).

138-A. Catechetical Homilies^†

Only fragments (from the original Greek) of Theodore’s prebaptismal sermons existed till the discovery in the 1930s of a Syriac translation of sixteen baptismal homiletic instructions given at Antioch between 392 and 428 when he was still a presbyter. Numbers 1–10 explain the creed, which is a variant of the Constantinopolitan text; number 11 concerns the Our Father; numbers 12–14 treat baptism; numbers 15–16 concern the Eucharist.

138-A-1. HOMILY 12. ON BAPTISM (1)

Synopsis. Those who approach the gift of holy baptism are to present themselves to God’s Church. They are received by the person designated for this since it is the custom that those who come to be baptized have their names inscribed there. Inquiries are made concerning their way of life. For those to be baptized this role is carried out by the “sponsors.” Baptism will be received from those who are in charge of it; according to established usage the names of those coming forth for baptism will be written down. Inquiries will be made concerning their way of life. For those to be baptized this task is carried out by those who are the “sponsors.” A person specially designated for this task inscribes your name in a book of the Church, joining in this book your name to that of your witness or your “guide” in the city and its way of life. It is necessary to use the service of those who are called “exorcists.” During the exorcisms you stand motionless. You stand with outstretched hands in the posture of a person who prays; you look downward in order to obtain the mercy of the judge. Removing your outer garment, you stand barefoot. You also stand on sackcloth. You are ordered during the remaining days to meditate on the words of the creed.^a (3380)

I. Beloved, we have, I believe, said enough over the past few days regarding the profession of faith composed by our blessed fathers in obedience to our Lord’s instructions. This is the profession in which he desired that we be instructed and baptized in the name of the Father and of the Son and of the Holy Spirit. During these days I spoke to you, candidates for baptism, to teach what you should believe and in whose name you will be baptized so that, conforming to what our Lord desired, you will understand that you are being taught and baptized in the name of the Father and of the Son and of the Holy Spirit. We added something about prayer so that you might know what should be taught to those about to receive the great gift of baptism and how they are to conduct themselves. Since the time for the sacrament has arrived and since with God’s grace you will soon receive holy baptism, it is necessary that I inform you as to the power of the sacrament and what accompanies it, and as to why each of the sacraments takes place so that, having learned the reason for each, you will receive with great love all that will happen. (3381)

II. Each sacrament, in fact, indicates by means of signs and symbols what is invisible and inexpressible. Certainly, there must be an interpretation and an explanation for such things so that those approaching the mysteries might know their power. If, in fact, the mysteries consisted only of visible elements, then speech would be superfluous; what we see would in itself suffice to show us what is taking place. But since in the sacrament there are signs of what will take place or of what has already taken place, then there must be speech to explain the signs and the mysteries. […] (3382)

VI. […] According to the apostle, when we baptize or minister the Lord’s table, we do so in memory of the death and resurrection of Christ our Savior so that hope in the resurrection may be strengthened in us. (3383)

VII. As to the resurrection, he said, “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him by baptism into death so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.”¹ Clearly he teaches that we have been baptized so that we might conform ourselves to our Lord in his death and resurrection. We make memory of what was; we also receive confirmation of our hope in what is to come. As to participation in the holy mysteries he says, “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.”² Our Lord also said, “This is my Body which is broken for you, and this is my Blood which is poured out for the forgiveness of sins.”³ So it is evident that both participation in the liturgy and the reception of Communion are to recall Christ’s death and resurrection by which all of us will be united with him. We do so in such a way that in this mystery we carry out the events that occurred in regard to Christ our Savior so that, as experience has shown us, our bonds with him may be strengthened. […] (3384)

XIV. Those who approach the gift of holy baptism are to present themselves to God’s Church, and by doing so they understand that they will arrive at the life of the heavenly abode. But since they come to a new and wonderful city, and since they desire to become children of this city, they are to do what is required in order to be enrolled. And so they reach the Church of God where they are received by the person designated for this since it is the custom that those who come to be baptized have their names inscribed. Inquiries are made concerning their way of life to discover whether it is such that they can become inhabitants of this great city. After renouncing the evil of this world and by absolutely removing themselves from it, even in spirit, they must show that they are worthy to live in this city and to have their names inscribed there. This is why, since they are guests in the city and strangers to its customs, one of the citizens of this city who is specially appointed will accompany them, someone who will know their lives and will accompany them to the one who will inscribe their names. Those appointed testify that the candidates are worthy to reside in the city and that they themselves are willing to be guides for those who lack experience here. (3385)

XV. For those to be baptized this role is carried out by the “sponsors.” To be sure, it is not for future sins that the sponsor is responsible since each of us answers to God for our own sins. As to the candidates, the sponsor gives witness of what they have done and of how they have prepared themselves to become worthy of this city and of the life that is led here. Rightly are such persons called “sponsors” because it is on their word that the candidates are judged worthy to be baptized. […] (3386)

XVI. […] All of us who are under his rule must pray and desire to come to baptism by means of faith and in order to obtain the benefit of being enrolled in heaven. As to those of you who are candidates for baptism, this is why a person specially designated for this task inscribes your name in a book of the Church, joining in this book your name to that of your witness or your guide in the city and its way of life, namely, your “sponsor.” […] (3387)

XXII. […] Since you are not capable on your own of pleading and fighting against Satan, it is necessary to use the service of those who are called “exorcists.” They are your guarantee of divine assistance. Loudly and at length they request that your enemy be punished and that by sentence of the judge Satan be ordered to stand far off so that he may not have even the least occasion or possibility of doing evil against you. In this way may we absolutely escape his slavery; may we enjoy true freedom and the happiness of our present enrollment. (3388)

XXIII. […] During the exorcisms you stand motionless; you say absolutely nothing; you stand as if you were still trembling and in fear of the Usurper, even incapable of looking at him because of the great evil he did to you and your forebears. He led you into captivity and for a long time had you submit to a harsh and cruel servitude, inflicting upon you indelible scars by the punishment of death, long keeping you in a slavery of your own making. (3389)

XXIV. You stand with outstretched hands, in the posture of a person who prays; you look downwards in order to obtain the mercy of the judge. Removing your outer garment, you stand barefoot in order to show in yourself this evil slavery during which you long served the devil as a captive and accomplice, doing all he demanded. The purpose here is to move the judge to mercy. It is this posture of captivity that God’s word indicates, for Isaiah says, “Just as my servant Isaiah has walked naked and barefoot for three years as a sign and portent to Egypt and Ethiopia, so shall the king of Assyria lead away the Egyptians as captives and the Ethiopians as exiles, both the young and the old, naked and barefoot.”⁴ (3390)

XXV. You also stand on sackcloth. Pricking your feet and stung by the roughness of the cloth, may all this recall the evil you formerly did. Show yourself afflicted and penitent for the sins of your forebears, the sins that led us to such evil tribulation. May you, as a result, receive the mercy of the judge and rightly say, “You have removed my sackcloth and girded me with joy.”⁵ This is the meaning of the exorcisms. Now that you have decided to undertake so great a venture, you are not to remain idle and without work. During the remaining days you are to meditate on the words of the creed so that you might understand them. Its words are placed on your lips so that by continuous meditation you might be able to recite them by heart. […] (3391)

XXVII. Just as when someone desires to enter a house whose master possesses worldly authority, doing so in order to carry out some task there, it is not to the master himself that a person goes to draw up a contract or to reach some agreement—such a conversation would be below the master of the house—but one goes to the household manager with whom an agreement is reached as to the work to be done; it is through the manager that one conducts business with the master and owner of the house and all within it. The same holds true for you who present yourselves to the “household of God which is the Church of the living God,”⁶ as blessed Paul says, because God is much greater than we; in nature God is far above us and is ever invisible, the God “who dwells in unapproachable light,” as blessed Paul says.⁷ So it is that we present ourselves to the manager of this large house, of the Church. This manager is the bishop who has been found worthy of presiding over the Church. The creed is recited before him. It is through him that we reach an accord and pact with God as to our faith. We promise to be submissive to God, to serve God, to persevere always, and ever to keep God’s love without change. After we make our contract and promise to our Lord God by reciting the creed, it is through the bishop that we become worthy to enter the Lord’s house, to enjoy it, to know it, to inhabit it, and to be enrolled in the city and among its citizens. We then have great confidence. […] (3392)

138-A-2. HOMILY 13. ON BAPTISM (2)

Synopsis. Once again you stand upon sackcloth, with bare feet, having taken off your outer garment, with hands outstretched toward God as in an attitude of prayer. First you kneel. You kneel but the rest of your body remains upright. You say, “I renounce Satan, all his angels, all his service, all his vanity, and all his worldly affairs; and I bind myself by a vow. I believe, and I am baptized in the name of the Father, and of the Son, and of the Holy Spirit.” Your knees are on the ground, but the rest of your body remains upright, and you look upward toward heaven, hands outstretched in a posture of prayer. The bishop, wearing a robe of clean and shining linen, signs you on the forehead with the oil of the anointing and says, “N. is signed in the name of the Father and of the Son and of the Holy Spirit.” Your sponsor, standing behind you, spreads a linen cloth over your head and raises you up, having you stand erect. (3393)

I. We have already given you sufficient instruction about the ceremonies that, according to early tradition, are performed for those who are to be baptized. When you go to be enrolled, in the hope of living in heaven, of being citizens there, you have in the exorcism a type of lawsuit against the devil. By a divine sentence you are set free from his slavery. And so you recite the words of the creed and of the Lord’s Prayer; through them and through the bishop you make a covenant and a pact with God. You pledge to persevere in love of God. This, if you think fitting things, will be a source of magnificent gifts, namely, the Father, the Son, and the Holy Spirit; you pledge to conduct yourself in this world as best you can and in a way consonant with the life and citizenship of heaven. But it is right that you now be taught in regard to what happens in the sacrament itself because if you learn the reason for this, then you will acquire a knowledge that is of no little importance. When by the exorcisms you have escaped the slavery of the Usurper and when you have made a contract with God by means of solemn promises and by reciting the creed, you will approach the sacrament itself. But you must learn how this happens. (3394)

II. Once again you stand upon sackcloth, with bare feet, having taken off your outer garment, with hands outstretched toward God as in an attitude of prayer. In all this you imitate the posture during the exorcisms whereby you signified your ancient captivity and your slavery, being a dire punishment to the Usurper. Yet, having cast away this posture and these memories, you approach the sacrament which promises participation in the good that is to come. You recall your former sins in order to show from what you were set free and toward what you will turn. (3395)

III. First you kneel. You kneel but the rest of your body remains upright. With the posture of one who prays, you stretch out your arms toward God. All of us, in fact, have fallen into sin, and the sentence of death has forced us to the ground. But “at the name of Jesus every knee should bend,” according to the blessed apostle Paul, and “confess that Jesus Christ is Lord to the glory of God the Father.”¹ By this confession we indicate what comes to us from God thanks to the economy of Christ our Lord, whom God raised up to heaven and showed as the Lord of the universe and the giver of our salvation. Because these things have to be accomplished by all of us who have “fallen to the ground,”² according to the words of blessed Paul, it is right that you through the sacrament will participate in the ineffable benefits³ to which faith in Christ our Lord calls you; you should bend your knees, manifest your past fall, and adore God, who is the source of all good. (3396)

IV. The rest of your body is erect and looks toward heaven. In this way you pray to God and ask that you be permitted to escape from your past fall and be allowed to participate in heavenly benefits. While you are kneeling, those in charge of this ministry approach and tell you precisely what the angel said when appearing to Cornelius: “Your prayers have been heard” and your petitions have been granted.⁴ […] (3397)

V. “I renounce Satan, all his angels, all his service, all his vanity, and all his worldly affairs; and I bind myself by a vow. I believe, and I am baptized in the name of the Father and of the Son and of the Holy Spirit.” The deacons who approach you at this moment prepare you to say these words. But what power do such words have? […] Now is the time to explain them so that you might know the force of the pact, of the promises, and of the vows through which you joyfully receive such a gift. (3398)

The devil, whom you obeyed, caused you numerous and great evils; he began to do so from the time of your forebears. And so you promise to renounce him because the facts themselves and your own experience make you feel his misdeeds. This is why you say, “I renounce Satan.” (3399)

Formerly, even if you had so desired, you would not have dared use these words, being terrified as you were of his servitude. But because of the exorcisms the divine sentence has freed you, and with your own voice you confidently proclaim that you have rejected him. For this reason you say, “I renounce Satan,” indicating both your previous association with him and your present rejection of him since no one says that he or she renounces something with which one had no previous association. […] (3400)

VII. Now if only Satan himself were waging war against us, and if only Satan were causing us harm, then these words would be sufficient since they show that you reject him and completely renounce his friendship. Although invisible, he knows how to struggle against us by using visible beings, those whom he subjected to himself, those whom he made instruments of his wickedness, those whom he once caused to fall. For this reason you add, “and all his angels.” (3401)

VIII. Those called “his angels” are all who have received some type of evil from him through which they harm others. […] Angels of Satan are all who serve the devil, doing so in order to deceive people and to cause them to fall. In our opinion “angels of Satan” are all who serve profane wisdom and spread the error of paganism throughout the world. Surely the angels of Satan are all those poets who by their fables promote idolatry and by their “wisdom” strengthen the error of paganism. […] (3402)

X. Having said, “I renounce Satan and all his angels,” you continue with “and all his service.” This means that you should turn away with horror from all that they do under the name of instruction, this obviously being an act of godlessness. The “service of Satan” is whatever has a connection with paganism, not only sacrifices, the adoration of idols, and all that is done in worship according to ancient custom, but also whatever has its origins there and corrupts the human soul. […] (3403)

XI. You also say, “And all your vanity.” Satan’s vanity is, as it were, a clear term which names all that the pagans did under the name of religion because they flaunted all such actions before the world in order to fascinate those looking on and to deceive all others. Since by God’s grace all these things have today been abolished, nonetheless, we must not think any less of the rites performed by the heretics. Satan, having seen that the error of paganism was abolished by the name of Christ, used other means to lead people astray. He invented heresies and raised up heretical leaders so that, by imitating the Church’s ceremonies and by invoking the divine names, they might deceive the simple, thus leading them to damnation. (3404)

XII. After this you say, “And all his worldly glamor.” His “glamor” is the theater, the circus, the foot-race, athletic games, worldly songs, water-organs, dances, whatever the devil sows in this world so that under the guise of amusement he might bring about the downfall of the human soul. […] (3405)

XIII. Having said “I renounce Satan, his angels, his service, his deception, and all his worldly glamor,” you say, “And I take a vow; I believe; and I am baptized in the name of the Father and of the Son and of the Holy Spirit.” When you say, “I renounce Satan,” you intend to completely stay away from Satan, not to return to him, nor any longer to be associated with him. When you say, “I take a vow,” you show that you will steadfastly remain with God, that you will henceforth be united with God, that in no way will you be separated from God, and that you will henceforth believe it more precious than anything else to be and to live with God, to act in conformity with God’s laws. (3406)

XIV. It is also necessary to add “I believe” since whoever approaches God must believe that God exists, as blessed Paul says.⁵ […] You also add “I am baptized” to the “I believe” since it is with faith in what will be that you will draw near to the gift of holy baptism in order to be reborn, to die with Christ, to rise with him, so that after having thus received a second birth in place of the first you might enter heaven. […] (3407)

XV. To all this you add “in the name of the Father and of the Son and of the Holy Spirit,” for this is the divine nature. It is the Being that exists from all eternity; it is the cause of everything; it first created us and now renews us; it is the Father, Son, and Holy Spirit. […] (3408)

XVI. You make your vows and promises while in the posture described above: “your knees are on the ground,” both as a sign of your adoration of God as well as a reminder of your former fall to the ground. The rest of your body remains upright, and you look upward toward heaven, hands outstretched in a posture of prayer. Thus you show yourself as adoring God in heaven and your hope of rising from your fall. […] (3409)

XVII. Once you have made your vows and promises, the bishop approaches, dressed not as customary nor clothed as before but wearing a robe of clean and shining linen. His new appearance manifests the newness of the world to which you will go; his radiance shows that you will shine in the other world; his cleanliness indicates the refinement of the world to come. […] He signs you on your forehead with the oil of the anointing and says, “N. is signed in the name of the Father and of the Son and of the Holy Spirit.” These are the first fruits of the sacrament, a sacrament that can only be given “in the name of the Father and of the Son and of the Holy Spirit.” The bishop begins the sacrament with the name from which you anticipate receiving all good things. […] The seal by which you are now signed shows that you are henceforth marked as a sheep of Christ, as a soldier of the heavenly King. […] (3410)

XIX. […] Your sponsor, standing behind you, spreads a linen cloth over your head and raises you up, having you stand erect. By rising from kneeling you show that you have left behind your former fall, that you have nothing to do with the world and worldly affairs, that your adoration of God and your prayer to God have been pleasing, that you have received the seal, a sign that you have been chosen for ineffable service, that you have been called to heaven. From now on it is to this dwelling place and to this kind of life that you must journey, remaining far away from all worldly things. The linen cloth extended over your head reveals the freedom to which you are henceforth called. First of all, to be sure, you stand naked as do captives and slaves. But once you have been signed, over your head is extended a linen cloth, a sign of the freedom to which you have been called. Those who are free customarily spread a linen on their heads as an ornament, wearing it both at home and in public. (3411)

XX. Having been thus identified and marked as a soldier of Christ our Lord, you will receive the rest of the sacraments and will put on the full armor of the Spirit. Doing so, you will participate in the good things of heaven. […] (3412)

138-A-3. HOMILY 14. ON BAPTISM (3)

Synopsis. Then you approach holy baptism. First you remove all your clothing. You are anointed as prescribed all over your body with the oil of anointing. The bishop begins and says, “N. is anointed in the name of the Father and of the Son and of the Holy Spirit.” You go down into the water, which has been consecrated by the blessing of the bishop. The bishop stands and extends his hand, which he places on your forehead. He says, “N. is baptized in the name of the Father and of the Son and of the Holy Spirit.” Wearing the same garb as previously, the bishop lays his hand upon your head and says, “In the name of the Father.” While saying this, he immerses you into the water. If, in fact, you were allowed to speak at this time, you would say, “Amen.” And so you are immersed; then you lift your head while the bishop says, “and of the Son” and he places his hand to immerse you as previously. You raise your head. Then the bishop says, “and of the Holy Spirit,” and in like manner he immerses you with his hand. When you exit the water, you put on a radiant garment. The bishop comes forward, signs you on the forehead, and says, “N. is signed in the name of the Father and of the Son and of the Holy Spirit.” (3413)

II. You know the effects of the signing since we spoke sufficiently about them yesterday. Today we must say something about the ceremonies that follow since you are now approaching baptism itself in which the figures of this new birth will take place. You will truly receive this new birth only when you have risen from among the dead and when you will have regained all that death has taken from you. It is evident that whoever is born comes into existence whereas whoever dies certainly ceases to exist. At the resurrection you will gain a second birth, rising from the dead to a second existence just as when you were born of a woman you entered into the existence you lost because of death. All this will happen to you at the time appointed for your rebirth at the resurrection. Now you have faith in Christ our Lord. Yet while you await the resurrection, you must be satisfied with the signs of this wonderful sacrament by which you will surely participate in future benefits. (3414)

III. You are drawing near to holy baptism where there is the sign of the birth you are awaiting. For this reason Christ our Lord called it a second birth as when he said to Nicodemus, “No one can see the Kingdom of God without being born from above.”¹ Here he shows that those wishing to enter God’s Kingdom are to be born a second time. But Nicodemus believed that this second birth spoken of by Jesus was akin to carnal birth from a woman. He said, “How can anyone be born after having grown old? Can one enter a second time into the mother’s womb and be born?”² Nicodemus said this because he imagined that this second birth would be like our first birth. As to our Lord, he did not say that there are two ways in which we receive this second birth, one being at the resurrection. Christ did not tell Nicodemus this, knowing that the reality was too great for his understanding. He told Nicodemus only of the birth that occurs at baptism, that received by all believers so that by its signs they may possess the reality itself. He says, “What is born of the flesh is flesh, and what is born of the Spirit is spirit.”³ He does not mention water because water is the sacramental sign. He says, “Spirit” because it is through the working of the Spirit that this birth takes place. […] (3415)

VIII. Then you approach holy baptism. First you remove all your clothing. As Adam was nude in the beginning and was in no way ashamed—it was only after breaking the commandment and after becoming mortal that he needed an outer garment—so also you, who will present yourself for the gift of holy baptism in order to be born again and to become symbolically immortal, will remove your garment, a sign of mortality, a convincing proof of God’s judgment which brings you so low as to need a garment. Once you have disrobed, you are anointed as prescribed all over your body with the oil of anointing, this being a sign of the garment of immortality with which you will be clothed by means of baptism. When you have removed the garment, which is a sign of mortality, by the anointing you receive a sign of the garment of immortality, which you anticipate receiving through baptism. Your whole body is anointed. Unlike a garment which does not always hide all parts of the body—although covering all the external parts, it does not do the same for what is within—our whole nature will be covered with immortality at the time of the resurrection. All that we have, whether it be within or without, will surely become incorruptible according to the working of the Holy Spirit who will then be with us. And so you receive this anointing when the bishop begins and says, “N. is anointed in the name of the Father and of the Son and of the Holy Spirit.” Those appointed for this task anoint your whole body. (3416)

IX. After this and at the moment I indicated to you, you go down into the water, which has been consecrated by the blessing of the bishop. Surely it is not simply with ordinary water that you are baptized but with the water of a second birth. It can only become such by the coming of the Holy Spirit. It is necessary that beforehand the bishop, using specific words, asks God that the Holy Spirit come upon the water, giving it the power both to bring forth a wonderful birth and to make the water itself the womb of a sacramental rebirth. […] (3417)

X. […] When the water has been prepared by the coming of the Holy Spirit and when it has received such power, you immediately go down into it, waiting to receive its awe-inspiring life. (3418)

XIV. […] The bishop stands and extends his hand, which he places on your forehead. He says, “N. is baptized in the name of the Father and of the Son and of the Holy Spirit. He wears the same garb as previously, namely, the clothing he wore while you were kneeling and when he signed your forehead. It is the same apparel he wore when he consecrated the oil. Wearing this garment he celebrates the gift of baptism because it is fitting that he should celebrate these sacramental rites while being clothed in the same garment which symbolizes the renewed world to which this sacrament carries you. He says, “N. is baptized in the name of the Father and of the Son and of the Holy Spirit,” thereby indicating to you the very origin of this gift. This is why he also says, “N. is signed in the name of the Father and of the Son and of the Holy Spirit.” This corresponds to what our Lord said, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”⁴ These words show that the cause of these gifts is the Father, the Son, and the Holy Spirit, who exist from all eternity and who created all things. […] (3419)

XV. The bishop places his hand on your head and says, “N. is baptized in the name of the Father and of the Son and of the Holy Spirit.” He does not say, “I baptize” but “N. is baptized.” In like manner he did not previously say, “I sign” but “N. is signed,” thus showing that no human is capable of granting such a gift. […] (3420)

XVIII. The bishop lays his hand upon your head and says, “In the name of the Father.” While saying this, he immerses you into the water. You obey him as you follow his spoken directions and his gestures while you go down under the water; you bow your head as if to signify that you agree to receive the blessings of baptism from the Father as the bishop says. If, in fact, you were allowed to speak at this time, you would say, “Amen,” a word used as a sign of our assent to the words of the bishop. According to blessed Paul, “How can anyone in the position of an outsider say ‘Amen’ to your thanksgiving?”⁵ Paul shows that this word is the people’s reply to the words of the bishop, and by this word they truly assent to what is said. At the moment of baptism you are not allowed to speak, but it is in silence and awe that you are to be renewed by the mysteries. By immersing yourself and by bowing your head you show that you assent to what the bishop says. (3421)

XIX. And so you are immersed; then you lift your head while the bishop says, “and of the Son,” and places his hand to immerse you as previously. Again being immersed in the same way, you show that you assent to the bishop’s words, and as a sign that it is from the Son that you anticipate receiving the benefits of baptism, you raise your head. Then the bishop says, “and of the Holy Spirit.” In like manner he immerses you with his hand. Again you go down into the water, humbly showing by the same sign that it is from the Holy Spirit that you await the benefits of baptism. […] (3422)

XXVI. When you leave the water, you put on a radiant garment. It is a sign of a brilliant world, a sign of the life and conduct to which you have already passed. Once you experience the resurrection in reality and have clothed yourself with immortality and incorruptibility, such a garment will no longer be needed. But since this has not yet happened to you, and since you have received these gifts only by means of symbols and signs, you now have need of such garments. You clothe yourself with them. They represent the happiness you have received symbolically but which in the future you will possess in reality. (3423)

XXVII. Once you have received the grace of baptism and clothed yourself with the radiant white garment, the bishop comes forward, signs you on the forehead, and says, “N. is signed in the name of the Father and of the Son and of the Holy Spirit.” When Jesus emerged from the water, he received the grace of the Holy Spirit who came upon him under the form of a dove. This is why we say that he was anointed with the Holy Spirit—”the Spirit of the Lord is upon me because he has anointed me”⁶ and “Jesus of Nazareth, whom God anointed with the Holy Spirit and with power,”⁷ texts showing that the Holy Spirit is never apart from Jesus. Likewise the Spirit is with those who are anointed by men with oil and can no more be separated. It is necessary that you also receive a “signing” on the forehead. While signing you, the bishop says, “N. is signed in the name of the Father and of the Son and of the Holy Spirit” so that you might have a sign and a mark that when the Father, Son, and Holy Spirit were named, the Holy Spirit also came upon you, that you were anointed with the Spirit, that you received the power of the Holy Spirit, and that the Spirit remains in you. […] (3424)

138-A-4. HOMILY 15. ON THE EUCHARIST (1)

Synopsis. We must first of all understand that what we eat is a kind of sacrifice that we perform. It is the office of the high priest of the New Covenant to offer this sacrifice by which the New Covenant appears to consist. We must view the bishop who approaches the altar as representing his image. We must believe that the deacons present an image of the liturgy of these invisible spirits. They also wear garments that reflect their true status since these garments make them seem more impressive than they are. On the left shoulder they wear a stole which hangs down. (3425)

We must see Christ who is now being led and taken to his passion and who at another time is stretched on the altar to be sacrificed for us. For this reason the deacons who spread the linens on the altar give us a representation of the burial clothes. The deacons stand on both sides and use fans to circulate the air above the holy body. This occurs while all are silent. Then comes time for prayer, no longer in silence but proclaimed by the deacon. While all stand in silence, the bishop begins the prayer over the offerings. After this he gives thanks for himself. Those present say, “Amen.” The bishop prays that peace be with them. All present respond, “And with your spirit.” The church’s herald in a loud voice requests that all share the peace with one another. The bishop washes his hands first, and all the priests present, as numerous as they may be, also do so. From the rolls of the church are read the names of the living and of the dead. The bishop approaches for the liturgy. The church’s herald cries out, “Look to the offering.” (3426)

II. Once you receive the true birth of the resurrection, you will receive another food, one too sublime for words. Clearly you will be nourished by the grace of the Spirit by which your body will remain immortal and your soul will remain without change. It is a food that benefits this birth; the grace of the Spirit will grant those born of the resurrection to remain firm so that their bodies may not decay, so that their souls may not suffer any change that incites them to evil. (3427)

III. Because we are now born symbolically through baptism in the hope of the other birth that we are awaiting, at present we receive as a pledge the first fruits of the grace of the Holy Spirit,¹ which will then be given us, who expect to receive these fully in the future world through the resurrection. Having received this food, we hope to become immortal and changeless. We are now to eat—symbolically and by the grace of the Holy Spirit—a food suitable to our present life in the world. (3428)

Blessed Paul said, “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.”² Paul shows that when our Lord comes from heaven, when he reveals the life to come and brings about the resurrection of all—making us immortal in body and unchangeable in soul—then the use of symbols and figures will necessarily cease. We, existing in reality itself, will no longer have any need for signs to remind us of what will take place. (3429)

IV. Two things give us life in this world: birth and nourishment. By birth we come into existence; through nourishment we continue our existence. Those who are born will die if they lack nourishment. […] (3430)

IX. Our Lord gave us the bread and the cup because it is through food and drink that we continue to live here on earth. He calls the bread his “Body” and the cup his “Blood” because his passion affected his body which it tormented and from which it caused his blood to flow forth; of these two [Body and Blood] by which his passion took place, he used the symbols of food and drink to reveal for us the immortal; it is in waiting to receive life immortal that we receive this sacrament which, as we believe, gives us a firm hope of benefits to come. (3431)

X. When giving the bread Christ did not say, “This is the symbol of my body” but “This is my Body.” Likewise when presenting the cup, he did not say, “This is the symbol of my blood,” but “This is my Blood.” The reason he did not do so was his desire that we should consider the bread and the cup, which have received the grace and coming of the Holy Spirit, not according to their natures, but we should receive them as they are, namely, our Lord’s Body and Blood. Our Lord’s body did not of its proper nature possess immortality and the power to bestow immortality; this is the gift of the Holy Spirit. […] (3432)

XI. […] If, therefore, the nature of the life-giving Spirit changed our Lord’s body into what its nature did not formerly possess, we also, who have received the grace of the Spirit through sacramental signs, are no longer to look upon the elements as bread and wine but as Christ’s Body and Blood. They were transformed by the grace of the Holy Spirit. By the Spirit they become to those partaking of them that which we believe happens to the faithful through our Lord’s Body and Blood. This is why he says, “I am the bread that came down from heaven” and “I am the bread of life.”³ To show them what he understood by bread, he said, “The bread that I will give for the life of the world is my flesh.”⁴ Since it is by bread and other food that we continue to live, he refers to himself as the bread of life that has come down from heaven, as if to say, “Truly it is I who am the bread of life which gives immortality to those who believe in me by means of this visible body. For its sake I came down. By my body I granted immortality to those who believe in me.” […] (3433)

XIV. In the cup Christ our Lord gives you wine as a sign of his blood. One can see this. But the wine is mixed with water, either because this was the customary way to drink wine or because it is appropriate that water be added to the cup since one cannot make bread without adding water. Just as this sign was used for the baptismal birth, so we also use the same sign in the sacrament of our food and drink. […] (3434)

XV. We must first of all understand that what we eat is a kind of sacrifice that we perform. To be sure, even though in the food and in the drink we commemorate the death of our Lord, we believe that these make memory of his passion since he indeed said, “This is my Body which is broken for you.”⁵ Yet it is clear that in the liturgy we offer sacrifice. It is the office of the High Priest of the New Covenant to offer this sacrifice by which the New Covenant appears to consist. Evidently it is a sacrifice, but it is not something new, not something the bishop offers as his own. It is a remembrance of the true offering. […] (3435)

XXI. Since Christ our Lord offered himself for us as a sacrifice and thus became in reality our high priest, we must view the bishop who approaches the altar as representing his image—not as offering his own sacrifice. He does not offer his own sacrifice since he is not in truth the High Priest. […] Here also, when this awesome liturgy is celebrated, we must believe that the deacons present an image of the liturgy of these invisible spirits. They have been chosen to carry out this wonderful service by the grace of the Holy Spirit. (3436)

XXII. For this reason we also are called “ministers” of Christ; all of us who have been chosen for ministry, as blessed Paul says, “Inasmuch as I am an apostle to the Gentiles, I glorify my ministry.”⁶ But this name is fitting only to those who carry out this ministry and whom all call “deacons.” Only they are appointed for this ministry and resemble those sent forth as servants.⁷ (3437)

XXIII. They also wear garments that reflect their true status since these garments make them seem more impressive than they are. Dressing in this way is appropriate to their ministry. On the left shoulder they wear a stole which hangs down in front of and behind them. It shows that their ministry is one of freedom, not servitude, since the purpose of their ministry is to lead to freedom all who are worthy of the great house of God, namely, the Church. They do not place the stole around the neck so that both ends hang down since no household servant dresses in this way; it is only those who are free and who are far distant from any kind of servitude who customarily wear it in this way. But the deacon places it on his shoulder since he is appointed to serve. The stole is the sign of the freedom to which all of us believers in Christ have been called; and we hasten to go to and to dwell in “the household of God, which is the Church of the living God, the pillar and bulwark of truth,”⁸ as blessed Paul says. It is to serve all that they are entrusted with their roles. (3438)

XXIV. […] The deacons bring forth and place upon the altar this awesome sacrifice or rather the signs of this sacrifice. They arrange them on the awe-inspiring altar. […] (3439)

XXV. By means of signs we must see Christ who is now being led and taken to his passion and who at another time is stretched on the altar to be sacrificed for us. When, in fact, the offering which will be placed on the altar is brought out, you are to believe that Christ our Lord comes forth, being led to his passion. […] We must, therefore, believe that the deacons who are now bringing in the “bread” for the offering represent the invisible “serving spirits,”⁹ and yet their ministry and these remembrances do not send Christ our Lord to his life-giving passion. (3440)

XXVI. When they bring out the bread, they place it on the holy altar for the perfect representation of the passion. In this regard we believe that the altar upon which Christ, having suffered, is placed resembles a type of tomb. For this reason the deacons who spread the linens on the altar give us a representation of the burial clothes. After the linens have been spread out, the deacons stand on both sides and use fans to circulate the air above the holy body so that nothing corrupt might come near. By so doing they show the greatness of the body placed there. When the dead body of one of the world’s notables is placed on a bier, it is customary that it be fanned as a sign of honor. So it is proper that this be done to the body lying upon the altar, a body that is holy, awe-inspiring, and incorruptible, a body that in the not distant future will rise with immortality. Those appointed to this task encircle the body and fan it, thereby giving it appropriate honor and showing to all present its greatness. (3441)

XXVIII. This occurs while all are silent. Even before the liturgy begins, those present are to look on, doing so with recollection, with awe, and in silent prayer as the body is brought forth and arranged on the altar. After our Lord died, the disciples withdrew and spent time in a house where they experienced fear and observed great silence. An ineffable silence spread everywhere; even the invisible powers remained apart, looking forward to the expected resurrection. When Christ our Lord rose, the apostles felt untold joy and happiness. […] (3442)

XXIX. This recalls for us our Lord’s passion. Seeing the offering on the altar—as if it were a dead body placed in a type of tomb—all become quiet because of the wonderful things taking place. So with awe and quiet all are to look at it because at this moment, by reason of the wonderful liturgy that takes place according to the priestly rules, Christ our Lord is to rise and announce to all a share in his wonderful benefits. In the offering we recall our Lord’s death, which proclaims the resurrection and wonderful blessings. (3443)

XXX. Then comes time for prayer, no longer in silence but proclaimed by the deacon who, as we know, gives the signal for—and the purpose of—all that happens in the church. In fact, what the assembly is to do is made known by the proclamation of the deacon who requests and recalls to all what those gathered in God’s church are to do. (3444)

XXXI. Once the deacon has concluded his particular task of exhorting aloud all to say prayers appropriate to church gatherings and while all stand in silence, the bishop begins the prayer [over the offerings]. He begins by praying to God because before all other things pertaining to religion, it is with prayer that he is to begin. This is especially true for this wonderful liturgy which we can offer only with divine assistance. The bishop concludes by thanking our Lord for the great things he has given for our salvation and life and for having granted us knowledge of these great mysteries, which recall the wonderful gift given us by his passion, namely, his promise to raise us all from among the dead and to help us ascend to heaven. (3445)

XXXII. After this he gives thanks for himself because Christ has made him a minister of so wonderful a sacrament. He then requests that the grace of the Holy Spirit, by which he attained the priesthood, now be granted him. In this way he may be worthy of so great a ministry and by God’s grace be free from all evil intentions and fear of punishment as he approaches what is far above himself. (3446)

XXXIII. Once the bishop has concluded this prayer and others similar to it, those present say “Amen,” a word of agreement confirming the bishop’s prayer. Paul speaks of this: “How can anyone in the position of an outsider say the ‘Amen’ to your thanksgiving since the outsider does not know what you are saying?”¹⁰ The people are to say “Amen” to show that they agree with the bishop’s prayers and thanksgivings. (3447)

XXXIV. After the people have said “Amen,” the bishop prays that peace be with them. This is the appropriate way to begin services that take place in the church assembly, especially the awe-inspiring liturgy since blessed Paul begins all his letters with “Grace and peace be with you.” […] (3448)

XXXV. A regulation coming from the very early Church is that those who have been deemed worthy to carry out the duties of a priest should begin all that is done in the assembly with these words, especially such an awesome sacrament. And so the bishop prays, “Peace to all.” This announces the magnificent blessings whose symbol and sign is the divine liturgy, which is the memorial of our Lord’s death and by means of which these and similar blessings have been promised us. All present respond, “And with your spirit.” (3449)

XXXVI. And so they reply with the same prayer. In this way they make known to the bishop and to all that not only do others need a blessing and the bishop’s prayer but that the bishop himself also needs the prayer of all. Consequently according to the regulation established in the beginning, bishops as well as others in the assembly are mentioned in all the Church’s prayers because “we are all members of our Lord Jesus Christ”¹¹ and “we are” all “members of one another.”¹² And so the bishop’s role is that of a member who is more honored than the other members of the Body. Let me explain this. The bishop is the eye or the tongue. As the eye he sees what everyone is doing, and with priestly concern he corrects and directs all according to the rule of the priesthood; as the tongue he presents the prayers of all. But if the eye and the tongue need other members of the body if they are to carry out their functions, so it is necessary that these other members be healthy and whole. […] This is why the bishop blesses the people at the “peace” and then receives their blessing as they respond, “And with your spirit.” (3450)

XXXVII. It is not the bishop’s soul that the people have in mind when they say, “And with your spirit” but the grace of the Holy Spirit by which those confided to his care believe that he is called to the priesthood. As blessed Paul says, “God, whom I serve with my spirit by announcing the gospel of his Son,”¹³ as if to say, “By the gift of the grace of the Holy Spirit who was given to me so that I might serve the Gospel and so that all of you might be joined to my spirit.” In other words, “I have received from God the ability to do this and similar things and have found no rest for my spirit,” namely, “I was unable to do what a person who serves the Holy Spirit is to do for the good of others because he who should have assisted me is absent.” (3451)

XXXIX. Once the blessings have taken place, the church’s herald, namely, the deacon, in a loud voice requests that all share the peace with one another. The bishop begins. All follow his example by exchanging the peace with one another. By doing so they demonstrate their unity with and their love for one another. As far as possible each of us gives the peace to our neighbor, indicating, as it were, that all share the peace with all the others because by doing so we profess that all of us are to be the one Body of Christ our Lord. We are to show mutual love to one another. We are to support and assist one another. We are to consider the affairs of others as affairs of the whole community. We are to sympathize with the sorrows of others and rejoice in the good things that happen to them. (3452)

XL. Through baptism we have received the one new birth because by it we are joined into one natural body. It is the same food that all of us take when we receive the same Body and the same Blood and become more closely joined in the single body of baptism. As blessed Paul said, “Because there is one bread, we who are many are one Body, for we all partake of one bread.”¹⁴ And so before approaching the solemn mysteries, we must follow the custom of sharing the peace; in this way all of us manifest our unity and love for one another. Certainly it is not right for those who form one church body to look down upon any member of the faithful who has shared the same birth so as to become a member of the same body, who is, as we believe, equally a member of Christ our Lord, and who is also nourished by the same food shared at the spiritual table. For this reason our Lord himself said, “If you are angry with a brother or a sister, you will be liable to judgment.”¹⁵ So what happens is not only a profession of love but also, as it were, a call that we rid ourselves of all enmity if it seems to us that our complaint against another believer is unjust. […] (3453)

XLI. All of us offer the sacrifice with the bishop. Although it is the bishop who stands when offering, he does so like the tongue for the whole body. All offer together; all share a common blessing; what is offered is shared equally by all. As blessed Paul says regarding the high priest, he “must offer [sacrifice] for his own sins as well as for those of the people.”¹⁶ Paul shows that the high priest offers a common sacrifice, being appointed to offer the sacrifice both for himself and for all others. […] (3454)

XLII. The bishop washes his hands first, and all the priests present, as numerous as they may be, also do so. They do so not to ensure that their hands are clean—if this were true, all would be required to wash them, some because of their ministry, others because of the offering they will receive—but because the priests are appointed to offer the sacrifice for the whole community, thus reminding all of us that we are to offer ourselves with pure consciences when the sacrifice is offered. […] (3455)

XLIII. Then all rise according to the signal given by the deacon and look at what is happening. From the rolls of the church are read the names of the living and of the dead who have died in the faith of Christ, it being clear that included in the small number now mentioned are all the living and the dead. […] (3456)

XLIV. When the above-mentioned reading of the names is concluded, the bishop approaches for the liturgy. The church’s herald, namely, the deacon—his words clearly indicating what the people are to do as they follow the signs given them by the bishop—first cries out, “Look to the offering.” In this way he urges everyone to look carefully at the sacrifice since what is taking place is a communal action. The community’s sacrifice is immolated, and the community’s oblation is offered for all, not only for those who are present but for the absent as well, to the extent that they were with us through faith, were counted as members of God’s Church, and have reached the end of life within the Church. It is clear that to immolate the offering and to present the offering are the same since a most holy victim is being immolated and presented to God, for as blessed Paul says, Christ “offered himself once for all.”¹⁷ […] “Because of this it is necessary that he [the bishop] also have something to offer.”¹⁸ Since our sacrifice represents the sacrifice of Christ, we call it the “offering” or the “presenting of the offering.” For this reason it is correct for the deacon before the offering to call out, “Look to the offering.” (3457)

XLV. When all have been told to look at what has been placed on the altar, and once all that we have described has taken place—things to be done before the sacred liturgy and which were necessary for your instruction and remembrance—the bishop begins the anaphora.^a […] (3458)

138-A-5. HOMILY 16. ON THE EUCHARIST (2)

Synopsis. The bishop begins the anaphora by blessing the people as follows, “May the grace of our Lord Jesus Christ and the love of God the Father and the fellowship of the Holy Spirit be with all of you.” The people respond, “And with your spirit.” The bishop says, “Lift up your hearts,” and the people answer, “To you, O Lord.” The bishop says, “Let us give thanks to the Lord.” The people respond, “It is right and just.” The bishop then begins to pray the anaphora and to offer the community’s sacrifice. The bishop says [lacuna in manuscript] elevating the voice and giving praise, “Holy, holy, holy, Lord of Sabaoth. Heaven and earth are full of your praises.” When silence returns and while we are still looking downward, the church’s herald cries out, “Let us all stand, doing so with great fear and trembling.” But it is now necessary that Christ our Lord rise from among the dead by the power of what is taking place and that he should extend his grace to all of us. The bishop also requests that the grace of the Holy Spirit come upon all who have gathered. He makes supplication for all those who are customarily remembered in church. He then recalls the deceased. (3459)

The bishop concludes these prayers, immediately takes the holy bread into his hands and looks up to heaven. He breaks the bread while praying for the people, asking that God’s grace be with them. The people reply with the customary words. With the bread he makes the sign of the cross over the Blood and with the Blood over the bread. For this reason it is required that we drop piece by piece the life-giving bread into the cup. We must pray for the person who has presented this holy offering. And before all else we are to pray to our Lord for those who brought the holy offering. The bishop blesses the people, who respond in the usual way while all bow their heads as is required. The church’s herald cries out, “Let us be attentive.” The bishop announces, “What is holy to those who are holy.” All answer, “There is one holy Father, one holy Son, one Holy Spirit.” They continue, “Glory to the Father and to the Son and to the Holy Spirit.” Now all hasten to receive from the offering. For this reason the officiating bishop is the first to approach and receive. Then each of us approaches, looking downward and with both hands extended. The right hand is extended to receive the offering that is given, but the left hand is placed under it. The bishop, when giving Communion, says, “The Body of Christ.” This is why, after the bishop, you say, “Amen.” The same applies to the cup. After receiving Communion, rightly do you thank and bless God. You will remain in the church so that with all the others you may give praise and thanks according to the Church’s practice. (3460)

II. After the deacon says, “Look to the offering,” and while all, as the deacon announced, are doing so, the bishop begins the anaphora by blessing the people as follows: “May the grace of our Lord Jesus Christ and the love of God the Father and the fellowship of the Holy Spirit be with all of you.”¹ He believes that now, before the liturgy, the people should be blessed by these most precious words of the apostle. […] Some priests only say, “May the grace of our Lord Jesus Christ be with all of you,” thus shortening what the apostle wrote. The people respond, “And with your spirit.” As is required, when the bishop blesses the people, doing so either with “grace” or with “peace,” all present respond in the manner I have already explained. (3461)

III. After this blessing the bishop prepares the people by saying “Lift up your hearts” to show that even though we are to perform the awe-inspiring, ineffable liturgy here on earth, we are to look and to direct our souls toward heaven because we are commemorating Christ our Lord’s sacrifice and death, Christ who suffered for us and was raised, who was joined to the divine nature, and who is seated at the right hand of God in heaven. And so we must direct our minds there and from this memorial transfer our hearts to heaven. (3462)

IV. The people respond, “To you, O Lord.” By these words the people show they are intent on doing this. And when the bishop has prepared and directed the hearts and minds of the people, he says, “Let us give thanks to the Lord.” It is for what has been done for us and for what we are to remember in this liturgy that we should especially give thanks to God, the source of all goodness. To this the people respond, “It is right and just.” They profess that it is right to do so, either because of the greatness of God, who is the source of such gifts, or because it is right that those receiving such benefits not be ungrateful to their benefactor. (3463)

V. After all are standing and keeping a respectful silence, the bishop begins the anaphora and offers the community’s sacrifice. An all-embracing reverence comes upon all of us because of what has happened, namely, because our Lord died for all of us, and it is in memory of this death that our sacrifice will take place. Since at this moment the bishop is the tongue of the assembly, he uses in this liturgy words that are fitting, words that praise God, words proclaiming that all laud and glory are proper to God. To God belong adoration and service from us all, especially by this memorial of the grace given us and which is beyond the understanding of all creation. (3464)

VI. Since it is in the name of the Father and of the Son and of the Holy Spirit that we have been instructed and baptized, and because it is from them that we should await the fulfillment of what is done, the bishop says, “The greatness of the Father.” He adds “and of the Son” since what is due the Father is also due the Son, who truly and really is a Son and is of the same substance as the Father, in no way being inferior to him. The bishop must also mention the Holy Spirit, professing that the Spirit is also of the divine substance. He says that praise and glory are, at all times and before all others, offered to this eternal and divine nature by all visible creatures and by the invisible powers. (3465)

He mentions before other creatures the Seraphim who offer that praise which blessed Isaiah learned of by divine revelation and which he handed down through the Scriptures, the praise all of us who have gathered sing as if we also were singing what the invisible powers sing, “Holy, holy, holy, Lord of Sabaoth. Heaven and earth are full of your praises.”² (3466)

VII. It is required that in this liturgy the bishop, after mentioning the Father, the Son, and the Holy Spirit, says, “May all creation praise and adore the divine nature.” He also mentions the Seraph because the Holy Scriptures have them singing this praise, a praise all of us render loudly in the divine song which we, together with the invisible powers, sing in order to serve God. […] (3467)

IX. […] We, with reverence and with eyes cast down, stand as we bow our heads, being unable to gaze upon so awesome a liturgy. […] We bow our heads both before and after acclaiming the “Holy” because of the greatness of what is taking place. […] (3468)

X. After the people have proclaimed “Holy, holy, holy, Lord of Sabaoth,” and when all have gradually become silent, the bishop continues the liturgy. First he says, “Holy is the Father. Holy also is the Son. Holy alike is the Holy Spirit” so that a profession of faith is made in this holy and eternal nature, and also that he may be seen as clearly understanding the praise offered by the Seraph, a praise heard by the prophet and handed down through the Scriptures. The bishop then recalls the ineffable mercy revealed to us. […] It was very necessary for Christ to give us this mystery which leads to future benefits. In this way we are born again in the sign of baptism so that we may recall the death of our Lord in this most sublime liturgy. We share in the immortal and spiritual food which is our Savior’s Body and Blood. When our Lord was about to suffer, he instructed his disciples that all who believe in him are to receive his Body and Blood through these elements. […] (3469)

XI. The bishop says these and similar things in the holy liturgy. By recalling what has taken place, he prepares us to see in these offerings the very gift of Christ our Lord. It is now necessary that Christ our Lord rise from among the dead by the power of what is taking place and that he should extend his grace to all of us. Yet this can only happen through the coming of the grace of the Holy Spirit. […] (3470)

XII. Following church law, the bishop is to request God that the Holy Spirit may descend and that grace may come down upon the bread and wine placed on the altar so that they may truly be seen as our Lord’s Body and Blood, the memorial of immortality. The body of Christ our Lord, having the same nature as our own, was originally mortal in nature, but through the resurrection it passed to an immortal and unchangeable nature. So when the bishop says that the bread and wine are Christ’s Body and Blood, he reveals that they have become so through the coming of the Holy Spirit, and that through the Holy Spirit they have become immortal—in that the Lord’s body, when it was anointed and had received the Holy Spirit, was clearly revealed to be immortal. Still today when the Holy Spirit comes, there is, as it were, a type of anointing conferred by the grace that comes upon the bread and the wine. Henceforth we believe that the bread and the wine are Christ’s Body and Blood, immortal, incorruptible, impassible, and unchangeable by nature as was our Savior’s body after his resurrection. (3471)

XIII. The bishop also requests that the grace of the Holy Spirit come upon all who have gathered. Just as by a new birth they grew into one Body, so may they now be strengthened in one Body by sharing the Body of our Savior; may they become one in harmony and peace, and be diligent in good works. […] (3472)

XIV. The bishop carries out the divine liturgy in this way, making supplication for all those who are customarily remembered in church. He then recalls the deceased, showing that this sacrifice protects us in this world and that after death it grants those who died in the faith that ineffable hope which all the children of the mystery of Christ desire and to which they journey. (3473)

XV. The bishop concludes these prayers, immediately takes the holy bread into his hands, and looks up to heaven. Keeping his eyes fixed on high, he gives thanks for these great gifts, and he breaks the bread. While doing so, he prays for the people, asking that God’s grace be with them. He says, “May the grace of our Lord Jesus Christ be with you.” The people reply with the customary words. With the bread he makes the sign of the cross over the Blood. He does likewise with the Blood over the bread. He joins them, bringing them together so as to show that even if they are two, nonetheless, they are one in power and are the memorial of the passion and death undergone by the Lord’s body when he shed his blood upon the cross for us. When the bishop makes the sign of the cross over them, he brings them together, uniting them just as the human body is one with its blood, and where the body is, so there is its blood. Thus wherever there is an incision or a cut, whether it be large or small, blood will flow forth according to the size of the wound. This was true for our Lord’s body before his passion. Much blood had to have flowed from the wounds he received upon the cross. (3474)

XVI. When our Lord gave his body and blood, he said, “This is my Body broken for you for the forgiveness of sins,” and “This is my Blood poured out for you for the forgiveness of sins.”³ Our Lord indicated his passion by what he said first; what he said next indicated the violence and extent of this passion during which much blood was shed. So we should follow this tradition and place both the bread and the cup on the altar to show what took place and to recall that these two share the same power because they belong to him who suffered—the body of our Lord and the blood that was poured forth. This is why the bishop, having finished the anaphora, breaks the bread and joins it to the cup while making the sign of the cross over it. In like manner he also brings the cup to the bread, thus showing that they are one, that we are ordered to commemorate the passion in this way. (3475)

XVII. For this reason it is required that we drop piece by piece the life-giving bread into the cup to show that the Body and Blood are inseparable, that they have the same power, and that they confer identical grace to those receiving them. (3476)

The bishop breaks the bread and does so for a purpose. It is because Christ our Savior, after rising from among the dead, revealed himself to all his followers—first appearing to the women, then to the eleven disciples and various groups, and finally to all the faithful as when he appeared to Cleopas and his companions.⁴ He did this to show that he had risen, and by means of the resurrection he announced to them that they also would join him in the great benefits spoken of in his greeting. He exhorted them to rejoice while awaiting the good things to come. This is why, even to the women to whom he appeared after the resurrection, he said, “Peace be to you.” (3477)

XVIII. Because of this it is proper, once the liturgy has been completed, that the bishop do what the Lord was the first to do, namely, since it is the memorial of the Lord’s death and resurrection, he is to break the bread as the Lord did when he appeared to various people at various times and then to many at the same time so that all might be united with him. […] (3478)

XIX. Finally, all the bread is broken so that all the people may receive some of it. Yet we believe that in the portion we receive, we receive the whole Christ. […] (3479)

XX. Because of what will take place afterwards, the bishop who offers the sacred and ineffable sacrifice must begin this action. When he has finished the consecratory liturgy [the anaphora], he begins to break the bread as is fitting so that henceforth in this bread we might in our hearts envision Christ our Lord who comes through each portion to the person receiving it. […] (3480)

XXI. After this the church’s herald makes another announcement, briefly recalling those for whom all are to pray. He begins by saying, “We must pray for the person who has presented this holy offering,” as if to say, “for being able to make the offering; we are also to pray that we might become worthy to look upon it, to stand close to it, and to receive it.” The bishop then concludes the prayer by requesting that this sacrifice be pleasing to God and that the grace of the Holy Spirit descend upon the whole world so that we might participate in it without punishment since it is immeasurably loftier than we are. (3481)

XXII. When the bishop has concluded the prayer with these words, he blesses the people who respond in the usual way. All bow their heads as is required. Once this prayer has ended and while all who will receive what is “Holy” are looking on, the church’s herald cries out, “Let us be attentive.” With a loud voice he urges all to listen attentively to the bishop who says, “What is holy to those who are holy.”⁵ He does so because this food, which is our Lord’s Body and Blood, is holy and immortal. It is all-holy since the Holy Spirit has come down upon it. Yet not all are allowed to partake of this food. Only those who have already been sanctified. (3482)

This is why only the baptized receive it, those who by a new birth given at baptism “are the first fruits of the Holy Spirit”⁶ and have been found worthy to receive holiness from it. This is why the bishop says, “What is holy to those who are holy,” and he directs the hearts of all to be attentive to the great offering placed on the altar. You should know that by nature you are not worthy of the nourishment you receive. This food is immortal and completely unchangeable. Not everyone is to receive; only those who have been made holy. (3483)

XXIII. […] For every animal born of another animal God has provided food that is suitable and fitting. Thus each animal is brought forth and nourished by one of its own kind. A sheep is born of a sheep and is nourished by the nature of a sheep. The same is true for a horse and for all the other animals. Animals of one species are born from others of the same species and are fed by the same. At baptism you were born and made holy by the grace and coming of the Holy Spirit. And so it is fitting that you partake of food of the same kind by the grace and coming of the Holy Spirit. You do so to strengthen and increase the sanctification given you and to obtain the good things that will be ours in the world to come and by means of which all of us will be completely holy. This is how we are to understand “What is holy for those who are holy.” And so we draw near to the greatness of this Communion, doing so with these dispositions, this faith, this zeal, this awe, and this love as we partake of this holy and immortal food. It is with this in mind that the bishop says, “What is holy for those who are holy.” All answer, “There is one holy Father, one holy Son, one Holy Spirit.” All profess that there is only one nature of the Father, Son, and Holy Spirit, existing from all eternity, alone being unchangeable, alone being able to give holiness to whomever God desires. They continue, “Glory to the Father and to the Son and to the Holy Spirit for ever and ever. Amen.” Those professing the divine nature are to glorify it as required by their duty to give glory. (3484)

XXIV. Once the service has concluded, all hasten to receive from the offering. From the awesome and ineffable altar we receive an immortal and holy nourishment. Although those who are appointed for the divine liturgy and stand near the altar approach it to receive the divine food,⁷ all others receive at a distance. This is the only difference. There is no difference in the food itself. There is only one bread, only one Body of Christ our Lord, into which the bread that was presented has been changed. It is by the coming of the Holy Spirit that the bread receives such a transformation. All receive from this bread because we are all the one Body of Christ our Lord and because we are nourished with the same Body and Blood. Just as we have all become one Body of Christ through a new birth and through the Holy Spirit, so through the one food of the holy mysteries, which nourish us by the grace of the Holy Spirit, all of us enter into the one communion of Christ our Savior, “for in one Spirit we were all baptized into one Body—Jews or Greeks, slaves or free.”⁸ On the other hand, “Because there is one bread, we who are many are one Body, for we all partake of the one bread.”⁹ When, therefore, we are all nourished by the same Body of our Lord and receive communion with him whom we receive by means of this new nourishment, it is the one Body of Christ that all of us become. It is communion and union with him as with our head because “the bread that we break, is it not a sharing in the body of Christ? The cup of blessing that we bless, is it not a sharing in the blood of Christ?”¹⁰ The apostle teaches that by receiving these we are united with our Lord’s body and blood. Thus when we receive, we remain in communion with him, we ourselves being the Body of Christ; by this communion we strengthen what we have received by our new birth in baptism. As the apostle said, it is his Body which we have become: “You are the Body of Christ,”¹¹ and elsewhere, Christ is “the head from whom the whole body, nourished and held together by its ligaments, grows with a growth that is from God.”¹² (3485)

XXV. The gift of “Communion” in the mysteries is granted to each of us in a general way because all of us equally have need of it, doing so because we believe that the joy of eternal life is presented in it. For this reason the officiating bishop is the first to approach and receive, doing so in order to show to all that according to the rules of the priesthood the sacrifice is offered for all, and that he needs to partake of it with the others. It is in eating and drinking that our Lord established what profits us, for he said that “those who eat my flesh and drink my blood will have eternal life.”¹³ It is not “those who officiate” but “those who eat.” All of us are to do this. The sacrifice is offered so that by the coming of the Holy Spirit it becomes what it is said to be, namely, Christ’s Body and Blood. Once the bread and the wine become this, all of us partake of them because we believe that in this food and drink, of which we are to partake, there is life as our Lord said. […] (3486)

XXVI. […] Christ comes to each of us. Yet he is completely whole in each portion that is received. He is united with each person. He gives himself to each so that we might grasp and embrace him with all our might and so that we might show our love for him as we so desire. In this way our Lord’s Body and Blood nourish us and have us look ahead to our transformation into one immortal and incorruptible nature. (3487)

XXVII. Then each of us approaches, looking downward and with both hands extended. With eyes lowered we show that fitting adoration is being given; it is, as it were, a profession of faith that we are receiving the Body of the King who became the Lord of all by being united with the divine nature and is adored as Lord by all creatures. By the fact that both hands are extended, we acknowledge the greatness of the gift that will be received. The right hand is extended to receive the offering that is given, but the left hand is placed under it as a sign of reverence. The right hand is on top since it will receive the royal Body whereas the left hand supports and guides its sister hand; yet it does not consider its role to be one of a servant since it is equal to the right hand in dignity because of the royal Body it also bears. (3488)

XXVIII. The bishop, while giving Communion, says, “The Body of Christ.” By these words he teaches you not to look at what is visible but to picture in your mind what it has become by the descent of the Holy Spirit, namely, the Body of Christ. In this way you should approach, doing so with great awe and love out of respect for the greatness of the gift. Awe is appropriate because of the gift’s great dignity; love is appropriate because of its grace. This is why, after the bishop, you say, “Amen.” By responding to him you confirm and subscribe to what he has said. The same applies to the cup. (3489)

Once you have received the Body into your own hands, you adore it—thereby recognizing the power of him who is placed in your hands. You recall the words our Lord spoke to his disciple after rising from among the dead, “All authority in heaven and on earth has been given to me.”¹⁴ With great and sincere love you press it to your eyes, kiss it, and pray to it as to Christ our Lord who is henceforth with you. […] (3490)

XXIX. […] After receiving Communion rightly you thank and bless God, doing so on your own, so as not to be ungrateful for the divine gift. And you will remain in the church so that joining the others you may give praise and thanks according to the Church’s practice because it is fitting that all who together have received this spiritual food should together praise God for this great gift. (3491)

XXXI. […] We should try to make ourselves as worthy as possible of the mysteries. We will be worthy of them if we obey the commandments of Christ our Lord, who beforehand promised us these and similar benefits provided we strive to avoid all evil and cling to what is good, provided we shun all that is wicked, provided we increase in mercy, which brought us such good things as these. […] (3492)

XXXIII. […] We are to arrange our lives according to the things of the world to come. […] Sins of human weakness should not restrain us from partaking in the holy mystery. However, those who continually live a sinful life should not approach without fear. […] (3493)

XXXIV. We should, therefore, neither stay away completely nor carelessly approach the mysteries,¹⁵ but we must strive with all our power to lead a good life. So doing, may we hasten to Communion, knowing that if our lives are careless, if we sin without fear, if we do whatever we please, then it is unto condemnation that we eat and drink this ineffable food and drink. But if we show concern for how we live our lives and strive to do what is good, if we always reflect upon this in our hearts, then our involuntary sins, those resulting from human weakness, will not harm us. On the other hand, we will profit greatly from receiving the mysteries. The Body and Blood of our Lord and the grace of the Holy Spirit given by the sacrament will strengthen us in doing good and fortify our dispositions, repelling all evil thoughts and removing sins—presuming that these have been committed involuntarily or out of human weakness. […] (3494)

XXXV. Surely our participation in the holy mysteries will forgive sins of this kind because our Lord clearly said, “This is my Body given up for you for the forgiveness of sins,” and “This is my Blood poured out for you for the forgiveness of sins,”¹⁶ and “I have come,” he says, “not to call the righteous but sinners.”¹⁷ If we sin through carelessness, it will go hard for us should we approach the holy mysteries. But if we zealously do good, avoid evil, and sincerely repent of our sins, then the holy mysteries will be the gift of the forgiveness of sins. Although we are sinners, we have been called to penance. […] (3495)

XXXVI. […] A Seraph was sent to Isaiah. With tongs the Seraph took a burning coal from the altar and placed it on Isaiah’s lips, saying, “This has touched your lips; your iniquity is no more; your sins are forgiven.”¹⁸ And so there were burning coals upon the altar, this being a figure of the mystery that was to be given us. A piece of coal is first of all dark and cold, but when it has been brought to the fire, it becomes luminous and hot. The food of the holy mystery should be like this. What is brought forward is regular bread and wine, which as such are transformed into the power of spiritual and immortal food. This is why Isaiah saw a sign and a revelation of what was to take place in the burning coals. The Holy Spirit also, in the form of fire, came down from heaven upon the apostles and through them the grace of the Holy Spirit entered the whole human race. Just as the Seraph drew near to the prophet, purifying and removing all his sins, so we also should believe that by participating in the holy mysteries our sins are completely removed provided we repent, provided that in our hearts we grieve and are sorry for our sins. (3496)

XXXVIII. The Seraph did not hold the burning coal in its hand; the coal was held with tongs. This vision shows that the faithful should also fear approaching the mysteries without an intermediary. And so the bishop with his hand gives you the mysteries, saying, “The Body of Christ.” He does not believe that he himself is worthy to hold and present such gifts; replacing the tongs is the spiritual grace he has received as a priest. […] (3497)

XXXIX. […] If we are guilty of a great sin against the Law—the type of sin being unimportant—we must refrain from Communion and yet not stay away indefinitely. What good does it do to continue on in the same sins? We must make every effort to move our conscience so that we are eager to do penance for sins. We are not to leave to ourselves the treatment of these sins. Just as God gave our bodies, which can suffer, remedies to be used by experts in treating them, so God gave our souls, created and changeable, penance as a remedy for sin; decisions concerning penance have been given from the beginning. The priests and experts who treat and care for sinners are to follow the Church’s discipline and wisdom in healing penitents, this being regulated according to the seriousness of a person’s sins. (3498)

XL. For this reason our Lord said, “If another member of the Church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. If the member refuses to listen to them, tell it to the Church; and if the offender refuses to listen even to the Church, let such a one be to you as a gentile and a tax collector.”¹⁹ (3499)

God established this treatment for sins and confided it to the priests of the Church so that they, diligently using it, may cure the sins of the people. (3500)

XLIV. You know that God in his great care for us gives us penance, points out for us the remedy of contrition, and has made priests, as it were, physicians for sins so that by them sins are treated and forgiven here on earth. In this way we are delivered from future punishment. And so with great confidence we are to go to the priests and reveal our sins to them. With all care, compassion, and love they will heal sinners according to the rules already given. […] (3501)

139. THEODORET OF CYR

Theodoret (ca. 385–ca. 460), a native of Antioch, became a monk at Nicerte ca. 416. Against his will he was ordained bishop of Cyr (Cyrrhus, Cyrus), a small town east of Antioch. He directed his flock well and yet found time to write, especially against the Jews, the pagans, as well as against various heresies.

It was especially in the field of Christology that he excelled, opposing Cyril of Alexandria (WEC 3:148) in the latter’s opposition to Nestorius. Because of his defense of Nestorius, Theodoret was forced into exile in 449, only to be recalled by the emperor Marcian in 450. He attended the Council of Chalcedon (WEC 3:137) in 451. Nestorian tendencies resulted in his writing being condemned by the fifth General Council, namely, Constantinople II in 553.

Theodoret has been called “one of the most fertile authors of the Greek Church” (Altaner [1961] 397). Unfortunately only a small number of his writings survive.

CPG 3: nos. 6200ff. * Altaner (1961) 396–99 * Altaner (1966) 339–41 * Bardenhewer (1908) 370–76 * Bardenhewer (1910) 326–31 * Bardenhewer (1913) 4:219–47 * Bardy (1929) 171–76 * Bautz 11:936–57 * Hamell 121–23 * Jurgens 3:238–49 * Quasten 3:536–54 * Steidle 132–35 * Tixeront 205–8 * CATH 14:995–96 * CE 14:574–75 * CHECL 349–51 * DCB 4:904–19 * DictSp 15:418–35 * DPAC 2:3371–74 * DTC 15.1:299–325 * EC 11:1926–27 * EEC 2:827–28 * EEChr 2:1117–18 * LTK 9:1401–94 * NCE 14:20–22 * NCES 13:878–79 * ODCC 1600–1601 * PEA (1894) 5.2 (n.s.) 1791–1801

J. Quasten, “The Conflict of Early Christianity with the Jewish Temple Worship,” TS 2 (1941) 481–87. * H. Chadwick, “Eucharist and Christology in the Nestorian Controversy,” JThSt, n.s., 2 (1951) 145–64. * J. Sauter, “L’événement de la Pentecôte dans l’exégèse de Théodoret, évêque,” QLP 34 (1953) 103–7. * W.M. Green, “Ancient Comment on Instrumental Music in the Psalms,” ResQ 1 (1957) 3–8. * O. Rousseau, “La mémoire de Pierre et Paul dans la liturgie,” VS 117 (1967) 265–74. * Y.-M. Congar, “Doctrines et théologie de l’eucharistie,” RSPT 66 (1982) 233–44. * D. Krueger, “Writing as Devotion: Hagiographical Composition and the Cult of the Saints in Theodoret of Cyrrhus,” CH 66 (1997) 707–19.

139-A. On the Interpretation of the Psalms^†

In this treatise Theodoret, often considered the leading exegete of the Antiochene School, comments on the whole Psalter, avoiding extreme allegorical interpretations and explaining messianic prophecies as referring to past events. According to some the work was written between 441 and 449.

On Psalm 109:4.^a […] Christ our Lord offered himself to God not only for the Jews but for all people. The priesthood had its origins during that night when he was approaching his cross, the night when “he took bread, gave thanks, broke it, and said, ‘Take and eat from this for this is my Body.’ In like manner when he mixed the cup, he gave it to his disciples, saying, ‘Drink from this, all of you, for this is my blood of the New Testament which is poured out for many for the forgiveness of sins.’”¹ We find that Melchisedech was both priest and king (he being a figure of the true priest and king), and that he offered to God not victims unable to reason but rather bread and wine. […] Now it is Christ who is the priest, born in the flesh from Judah, not himself offering anything but appearing as the head of those who do offer. For he calls the Church his head and through it as man he serves as priest; as God he receives what is offered. The Church offers the symbols [suvmbola] of his Body and Blood, sanctifying the whole by means of its first fruits. (3502)

139-B. On the Interpretation of the Song of Songs^†

Written early on in his career as a writer and at the request of John of Germanicia,^a this work greatly relies on Origen’s (WEC 1:43) understanding of the Church as the bride and of Christ as the spouse.

I.1. Vers. 1. […] Should any be embarrassed and troubled by the word “kiss,” let them consider that at the time when the sacrament is being celebrated, we receive the members of the Spouse, we embrace and kiss them. […] (3503)

I.1. Vers. 2. If you desire to understand this verse in a more mystical way, recall the sacred baptismal mystery in which those being initiated, after renouncing the tyrant and confessing the King, receive as a kind of royal imprint the anointing with the spiritual and fragrant oil, this being, as it were, a sign of the invisible grace of the most Holy Spirit. […] (3504)

139-C. Interpretation of the Fourteen Letters of Saint Paul^††

This is Theodoret’s only work on the New Testament.

On Hebrews 8. 4. It is clear to those who are learned in divine things that we offer no other sacrifice [than that which Christ offered]. We celebrate its sole and sanctifying memory as the Lord commanded, “Do this in memory of me.” […] (3505)

139-D. Religious History^†††

Written ca. 444, the thirty chapters of the Historia Religiosa seu Ascetica Vivendi Ratio or the History of the Monks give a short biography of twenty-eight male and three female ascetics, most of whom Theodoret knew personally.

XXX.1. The admirable Domnina, having resolved to imitate the life of Maron^a […], built for herself a small grass hut in her mother’s garden. It is there that she lives, continually moistening with tears not only her cheeks but even her horsehair garments, her body being covered with clothing of this kind. At cockcrow she hastens to the divine temple, which is not far from there, in order to join everyone, women and men, in praising the master of the universe. She does this not only at the beginning but also at the end of the day, believing and teaching others that a place consecrated to God is more important than any other place. […] (3506)

139-E. Church History^†

Theodoret’s Church History (Historia Ecclesiastica), written in five books, was completed in 449/450. It begins where Eusebius (WEC 2:81) ended and concludes with the year 428. Theodoret’s work contains many documents not found elsewhere.

I.IX. Letter of Constantine the Emperor. To those bishops who were absent from the synod.^a Concerning what was decided there.

“An inquiry was made there concerning the most holy day of the Pasch. It was decided that all people shall celebrate it at one and the same time. Is anything more proper, more important, than that this feast, the origin of our hope for immortality, be observed uniformly and clearly among all without failure and error? It was first deemed unworthy to observe this holy solemnity as do the Jews whose hands are stained with crime and whose minds are rightly blinded. It is fitting that in rejecting their customs we pass on to succeeding generations what is more reasonable concerning the day of the Passion. And so let us have nothing in common with the most hated Jewish people. May we learn a different way from our Savior. Our religion offers a better and more legitimate way. My most honorable brothers and sisters, may we persevere as one and stay far away from evil conscience. They claim that we—without their teaching—are incapable of observing the feast properly. This is indeed absurd. How can they think correctly about anything? After the Lord’s death and being mentally impaired, they are not guided by reason, but their unrestrained impulses are carried wherever their unbridled madness brings them. So it is that they do not see the truth here, always wandering as far as they can from fitting correction so that they celebrate a second Passover in the same year. Why should we follow those who indeed are in great error? By no means could we bear celebrating a second Pasch in the same year. Even if all this were not enough, your own wisdom should move you to struggle and pray constantly so that your pure minds not appear to follow the customs of such bad people. Remember that in so great a matter, namely, in observing such a great feast, there is to be no disagreement. Our Savior has handed down to us one day on which to remember our deliverance, namely, the day of his most holy suffering. He desired that his Catholic Church be one even though its members are many and found in various places throughout the world. They are to be nourished by one spirit, namely, by the divine will. May your holy wisdom consider how evil and improper it is that the days when some are fasting are spent by others in feasting; and that after the paschal fast there are some who devote themselves to feasting and relaxation whereas others keep the obligatory fasts. This incongruity is to be corrected, and all these various ways of commemoration are to assume one form, this being God’s will as surely all of you understand. Such an incongruity is to be remedied so that we may not have anything in common with those murderers who killed our Lord. All the churches in the West, in the South, in the northern regions of the world, and even some in the East observe the appropriate and suitable form of commemorating. And so I believe that all of you are willing to adopt this and will follow the rule observed in the city of Rome, throughout Italy, in all Africa, in Egypt, the Spains, the Gauls, the Britains, Libya, Greece, the dioceses of Asia, of Pontus,^b in Cilicia.^c You should remember that the churches in all these places are not only greater in number but also that it is most godly for all to follow what reason demands so as to have nothing in common with the perjury of the Jews. (3507)

“And so to briefly state what was said above, all believed that the most holy paschal feast is to be celebrated on one and the same day. In such a holy matter customs should not differ. It is better to follow the opinion that has no contamination by reason of sin or falsehood. This being true, freely receive the heavenly gift and the truly divine command. For whatever is decided in the councils of bishops is to be completely ascribed to God’s will. (3508)

“Therefore once you have announced to all our brothers what has been written above, then you ought to allow and establish the observance of this most holy day so that when, as I have long desired, I see you in person, I will be able to observe the sacred feast with you on one and the same day.” […] (3509)

I.XIV. Letter of the great and victorious Constantine to Eusebius.

“My dear brother [Eusebius],^d I know for certain and am totally convinced that since the servants of Christ our Savior have till now been suffering from deplorable ploys and tyranny, church buildings have either been left to ruin through neglect, or due to fear of impending harm were not constructed as they should have been. Now that freedom has been regained and the dragon, through God’s providence and our ministry, has been expelled from the administration of the government, I believe that God’s power is sufficiently seen by all. I also believe that those who by fear or by unfaithfulness or by certain sins were implicated will now, upon knowing him who truly is, be brought to a way of life that is true and proper. And so either take charge of these churches or urge bishops, presbyters, or deacons elsewhere to give attention to them so that existing buildings be restored or enlarged and that new ones, if needed, be constructed. As to what will be necessary, you and others through you can make a request to the provincial governors and to the office of the prefecture. […] I have written them urging that they zealously carry out what your Holiness tells them. May God, my dearest brother, safeguard you.” […] (3510)

I.XVI. Letter of Constantine to Macarius,^e Bishop of Jerusalem. Concerning the building of God’s church.

[…] “Since I firmly believe that my intent is well-known to all, I wish to assure you that my primary care is to adorn with beautiful buildings that sacred place which by God’s command I freed from the wicked addition of an idol as if from some heavy burden. Such a place, already in times past declared holy by God, is now made more holy from the time when the memorial of the Lord’s saving passion was brought to light. And so let us adorn this place with a beautiful building. For this reason it is fitting that your Holiness establish and provide all that is necessary so that such a basilica may not only surpass all others, but that it also be the most beautiful in the whole world. As to erecting and decorating the walls, we have designated our friend Dracillianus, the most distinguished prefect of the province, to oversee this task. We have ordered him to send artisans, workers, and whatever building materials you need. (3511)

“As to the columns and the marbles, inform us by letter after you have finished your inspection as to what you consider to be more useful and suitable so that what is required may be brought to one location. A place that is to be the most respected in the world is to be adorned as its dignity requires. I wish to know from you whether you think that the basilica’s ceiling should be panelled or done in another way. If the ceiling is panelled, it can also be decorated with gold. Therefore it remains for your Holiness to make known as soon as possible to the above-mentioned judges how many workers and artisans and how much money are required. Inform me not only as to the marbles and the columns but also regarding the panelled ceiling.” […] (3512)

I.XXIX. Concerning the consecration of the church in Jerusalem. […]

The emperor commanded all the bishops attending the Council of Tyre^f as well as all other bishops to proceed to Aelia^g and consecrate the church he had constructed there. He sent some officials, upright persons known for their godliness and faith, to provide adequate provisions to all, not only to the bishops and their attendants but to all who came from far and wide to Jerusalem. The holy altar was adorned with royal hangings, and the golden vessels were gleaming with all types of precious stones. Once this wonderful celebration ended, each bishop returned to his own diocese. Hearing about the splendor and magnificence of the affair, the emperor was highly pleased and gave thanks to the Giver of all good things. […] (3513)

II.XIX. Concerning the cunning of Leontius, Bishop of Antioch, and the trustworthiness and independence of Flavianus and Diodorus.

[…] When Leontius^h saw that the clergy and the rest of the people were divided into two parts—some people giving glory to the Son by employing the conjunction “and,” others using the preposition “through” the Son, reserving “in” to the Holy Spirit—he said the whole prayer of glory silently so that those standing close by could only hear the phrase “Forever and ever.” […] (3514)

Flavianus and Diodorus,ⁱ that admirable pair, although not yet having obtained the priestly office and still counted among the laity, day and night roused all to strive after godliness. Being the first to divide the choir into two sections, they taught them to sing the psalms in alternation. Originating at Antioch, this practice spread everywhere, even to all corners of the world. Gathering those devoted to divine things in the church of the martyrs, they spent the night with them praising God. (3515)

IV.VI. Concerning the election of Ambrose, Bishop of Milan.

The synod begged the emperor Valentinian,^j a wise and godly man, to choose the bishop. But he said, “To do something like this is beyond my ability. You are blessed with divine grace. You have been enlightened. Thus you are better able to decide.” And so the bishops with him left in order to deliberate. But the citizens and inhabitants of the city were in turmoil since no agreement could be reached. Some proposed one man whereas others advanced another. Those affected by the disease of Auxentius^k proposed candidates who agreed with them. The orthodox wanted to have as their leader someone sharing their beliefs. Advised of this disagreement, Ambrose,^l at that time magistrate of the people, was afraid that the situation was becoming dangerous. So he quickly hastened to the church. The disturbance then ceased, and all the people unanimously demanded that Ambrose become their pastor even though he had not yet been initiated into the sacred mysteries. (3516)

When the emperor became aware of this, he immediately ordered that this most praiseworthy man be baptized and ordained, for he knew that Ambrose’s judgment was as straight as a carpenter’s rule and that his thinking was more exact than a carpenter’s square. Valentinian believed that the approval was divine, a conjecture based on the fact that people of various opinions were able to reach an agreement. After Ambrose had received the gift of holy baptism and the grace of the episcopacy, the most illustrious emperor, being present for all this, is said to have offered these words of praise to the Lord and Savior: “Almighty Lord and Savior, we give you thanks. I have entrusted human bodies to this man; you have entrusted him with their souls. You have declared my choice to be correct.”^m […] (3517)

IV.XXVI. Concerning […] Ephrem the Syrian.

At that time in Edessa there flourished the admirable Ephremⁿ […] who wrote against false teachings. Using the Syrian language, he extended the rays of spiritual grace. Although untouched by the teachings of the pagans, he exposed many of their errors and laid open the deceitful weakness of all the heresies. Harmonios, the son of Bardesanes,^o once composed some hymns, enticing those listening by mixing sweet sounds with ungodliness. In this way he led them to destruction. Ephrem, borrowing the music of these songs, gave them religious words, thereby providing those listening with both great pleasure and useful medicine. These songs now make joyful the feasts of the victorious martyrs.^p (3518)

V.XVII. The massacre at Thessalonica; the boldness of Bishop Ambrose; the godliness of the emperor.

Thessalonica, a large and populous city, is part of Macedonia.^q It is also the capital of Thesaly and Achaia as well as of other provinces ruled by the prefect of Illyrium. A rebellion broke out in this city with several magistrates being roughly treated and stoned. (3519)

Hearing this, the emperor^r was enraged. Swords of injustice were unsheathed left and right. No one was spared, innocent and guilty alike being slaughtered. There were no preliminary trials. […] It is said that seven thousand were killed. (3520)

News of this deplorable calamity reached Ambrose in Milan where the emperor, as customary, wished to enter the church. Ambrose, going to the building’s porch, forbade him entrance, saying, “O Emperor, you appear to be unaware of the magnitude of what you have done. Your anger has subsided; yet your reason refuses to acknowledge that you have committed a terrible deed. […] And so with what eyes will you look upon the church of our common Lord? With what feet will you walk upon its holy floor? How will you extend your hands still dripping with the blood of an unjust slaughter? With such hands will you receive the most holy Body of the Lord? How will you raise up the most precious Blood to your mouth, for in your abominable anger you have shed so much blood? Depart, therefore, and first of all take care not to add one sin to another. Acknowledge the bond by which the God and Lord of all recommends that you be held. God will be your physician. God will restore your health.” (3521)

The emperor, moved by these words—for he was educated in divine sayings—well knew which things belonged to the priests and which to the emperor, and so he returned to his palace with sighs and tears. After a long time, eight months having passed, the feast of our Savior’s birth had arrived. The emperor, residing in his palace, was shedding a great number of tears. (3522)

At that time Rufinus^s was in charge of the imperial household. Close to the emperor and enjoying the greatest liberty, he went to the emperor and questioned him as to the reason for his tears. The emperor, groaning and crying even more, said, “Rufinus, you are jesting. You do not realize what is afflicting me. I indeed am grieving and sorrowful as I consider my misfortune. Admitted into God’s church are servants and beggars; they can enter without worry and petition their Lord. But for me, I am not to enter there; heaven is closed for me. I remember the words of our Lord, “Whatever you bind on earth will be bound in heaven.”¹ (3523)

Rufinus replied, “If it pleases you, let me go to the bishop and entreat him to release you from your penalties.” The emperor replied, “He will not change. I know that the sentence imposed by Ambrose is just; nor will he out of respect for imperial power break God’s law.” (3524)

Rufinus continued to make his case, promising to win over Ambrose. Theodosius finally had him go with all speed, and shortly afterward the emperor himself followed, being assured by the promises of Rufinus. (3525)

As soon as the holy Ambrose saw Rufinus, he said, “Rufinus, your shamelessness rivals that of a dog. You advised such a slaughter; you wiped away shame from your brow. You neither blush nor are terrified after such madness committed against God’s image.” Rufinus, for his part, had recourse to prayer and announced that the emperor was approaching. Ambrose, fired with zeal, said, “Rufinus, I tell you beforehand that I will not allow him to cross the sacred threshold. But if royal power changes into tyranny, gladly will I submit to death.” Hearing this, Rufinus sent a messenger to inform the emperor of the bishop’s thinking and persuaded him to remain within the palace. The emperor was in the middle of the forum when he learned this. “I will go,” he said, “and accept the punishment I deserve.” (3526)

When he reached the sacred enclosure, he did not enter the church. Rather, going to the bishop seated in the house of salvation, the emperor pleaded that his penalty be removed. “Your coming,” said Ambrose, “is that of a tyrant. You are raging against God, treading on God’s laws.” Replied the emperor, “I do not break the laws laid down for me, nor do I desire to wrongfully enter the sacred courts. I do ask you to relax my penalties and to remember the mercy of our Lord. Do not close the door which the Lord has opened to all who do penance.” The bishop answered, “What penance have you done after such an evil deed? What medicine will you use to heal such terrible wounds?” The emperor replied, “It is for you to point out and regulate the medicine; it is for me to receive what is to be applied.” (3527)

Then Ambrose said, “Because you allowed your anger and not reason to rule your judgment, write an edict that will render null and void whatever decisions come from such anger. Suspended for thirty days are to be those sentences prescribing death or confiscation—the judgment of reason being awaited. Once these thirty days have passed, those issuing the sentence are to show their orders and then and only then, anger having subsided, reason itself is to judge what has been decreed and discern what is just or unjust. If something is found to be unjust, then what has been written is to be voided. But if just, then reason will confirm this, and the number of days will by no means inflict harm on those who have been rightly judged.” (3528)

The emperor, welcoming this advice and believing it to be the best, ordered that such an edict be immediately issued. He confirmed it with his own hand. Once this was done, Ambrose lifted the penalty. (3529)

And so at last the most faithful emperor dared enter the church. Praying to God, he neither stood nor knelt but lay prostrate as he spoke the words of David, “My soul clings to the dust; revive me according to your word.”² Plucking his beard, striking his brow, and weeping profusely, he requested pardon. (3530)

When the time came for him to bring his offering to the altar, he went up to the sanctuary as he did so. But once he presented his gifts, he remained within the railing as was his custom. Ambrose again did not remain silent but taught him how to differentiate one place from another. First, Ambrose asked the emperor if he desired anything. When the emperor answered that he was waiting to share in the divine mysteries, the following is what Ambrose indicated by means of the first deacon: “O Emperor, access to the inner places is restricted to priests alone. It is forbidden to all others. Therefore leave and stand with the rest, for purple makes emperors, not priests.” The emperor received this admonition patiently; he had it said that he remained within the railings not due to spiritual arrogance but because he learned that this was the custom at Constantinople. “I should give thanks,” he said, “for being cured of this.” […] (3531)

Upon returning to Constantinople, the emperor continued to observe the rule of godliness that he had received from the archbishop. When on a feastday he again entered God’s church and after presenting his gifts at the holy altar, he immediately departed the sanctuary. And when the bishop of the church—namely Nestorius—asked why he did not remain within, Theodosius, sighing, replied, “With difficulty I learned the difference between an emperor and a priest.”^t […] (3532)

V.XXXV. Concerning Alexander, Bishop of Antioch.

[…] Alexander^u was a holy man, one who practiced poverty, a man eloquent in speech and endowed with any number of spiritual gifts. Through persuasion and exhortation he was able to unite the followers of the great Eustathius^v to the rest of the body, something not allowed to happen by Paulinus^w and after him Evagrius.^x And so a feast was celebrated. Nothing like it had ever been seen. The bishop gathered all the faithful, clergy and laity alike, and had them assemble. Cantors being present and with a hymn sung in harmony, all processed from the little door facing the west into the great church. […] (3533)

139-F. Eranistes or Polymorph^†

The first four books of Eranistes or Polymorph, written ca. 447 and revised ca. 451 after the Council of Chalcedon (WEC 3:137), are a dialogue on the Christian religion between Eranistes and a true believer. Book five presents forty syllogisms summarizing this dialogue.

Eranistes (meaning the beggar) is a Monophysite and is also known as Polymorph (a person of many faces or shapes) since Monophysitism is nothing more, says Cyr, than a collection of various ancient errors or heresies.

Dialogue Two

Beggar: You have opportunely introduced a word about the divine sacraments, for directly I will prove to you that the body of the Master is changed into another nature. Please answer my questions. (3534)

True Believer: I will do so.

Beggar: What do you call the gift that is offered prior to the invocation of the priest?

True Believer: It is not proper to divulge this, for it is probable that some are present who have not been initiated.

Beggar: You can answer enigmatically.

True Believer: Food from certain seeds.

Beggar: And what do we call the other symbol?

True Believer: It is a common name, signifying a type of beverage.

Beggar: And what do you call them after the consecration?

True Believer: Christ’s Body and Blood.

Beggar: And do you believe that you receive Christ’s Body and his Blood?

True Believer: This is what I believe.

Beggar: Well then, just as the symbols of the Master’s Body and Blood are one thing before the priestly invocation, and after the invocation are changed and become something else, so too after the assumption [of flesh] the body of the Master is changed into the divine essence. (3535)

True Believer: […] After the consecration the mystical symbols do not lose their own nature, for they remain with their former essence and outward appearance and shape, and they are visible and tangible just as they were before. They are understood, however, to be what they have become, and by faith they are believed, and they are adored as what they are believed to be. (3536)

139-G. History of Heresies^†

The History of Heresies (Hereticarum Fabularum Compendium), written ca. 453 and relying on a wide variety of sources, contains five books, the first four treating a wide variety of heretical sects and movements, the fifth presenting a summary of Christian doctrine.

I.XX. Concerning […] the Hydroparastatae or the Encratites

[…] The Hydroparastatae^a offer water rather than wine. The Encratites^b do not drink wine nor do they eat meat. (3537)

II.I. Concerning the Ebionites

[…] [The Ebionites^c] live a life according to the Law of Moses. They accept only the Gospel according to the Hebrews, calling Paul an apostate. One of their members was Symmachus, who translated the Old Testament from Hebrew into Greek. There was another group also known as Ebionites. In some things they agreed with the others, saying that our Lord and Savior was born of a virgin, using only the Gospel according to Matthew, and observing the Sabbath according to Jewish law. They sanctify Sunday as we do. (3538)

IV.VII. Concerning the Melitians

[…] [The Melitians^d] contrived such foolish practices as washing the body with water every other day while clapping their hands and doing some sort of dance while singing hymns and shaking little bells attached to wood. […] (3539)

139-H. Letter 146. To the Monks of Constantinople^†

Although many of Theodoret’s letters have been lost, we do have 209 of these epistles in Greek and 27 in Latin. They are a valuable source of information as to the Church’s life in the fifth century.

[…] As to those who each year come forward to be baptized, we have them learn the faith set forth at Nicaea by the holy and blessed fathers. Initiating them to the mysteries as we have been commanded to do, we baptize them in the name of the Father and of the Son and of the Holy Spirit, pronouncing each name separately. In like manner when we celebrate the holy offices in the churches, both at day’s beginning and at day’s end as well as during the day itself, observing this threefold distinction we glorify the Father and the Son and the Holy Spirit. […] (3540)

140. BALAI

Little is known of the life of this fifth-century Syrian poet other than his probably being chorbishop of Beroea (Aleppo, modern Haleb). Although most of his work has been lost, several of his compositions have been incorporated into the Maronite and Jacobite liturgies. He died ca. 460.

Altaner (1961) 405 * Altaner (1966) 347 * Bardenhewer (1908) 394–95 * Bardenhewer (1910) 341 * Bardenhewer (1913) 4:399–402 * Bautz 1:350 * Steidle 139 * Tixeront 221 * CATH 1:1184 * DHGE 6:304 * DPAC 1:468 * EC 2:720 * EEC 1:107 * PEA (1991) 2:416

140-A. Hymn for the Dedication of a New Church^†

His altar is ready, and he takes his meal with us; (3541)

his glory is offered to men, and they take their place at table;

we eat with him at our table

one day he will eat with us at his.

Let his glory and his majesty be adored!

Here he gives us his Body; there he will give us his reward.

On earth stands the altar which bears his Body,

and in the heavenly kingdom he will grant us eternal life and glory.

The disciples received the bread he had blessed:

he named it his Body, and the wine his Blood.

“In fellowship with you I have enjoyed the sacrament;

you will in turn enjoy it with me in the heavenly kingdom.”

141. NARSAI OF NISIBIS

Narsai (Narese), probably born in 399, is often considered the outstanding theologian of the Assyrian Church. Perhaps as early as 437 he assumed leadership of the theological school at Edessa (today Urfa in Turkey), a position from which he was expelled in 457 due to his adherence to the teachings of Nestorius. Narsai and his followers settled in Nisibis (today Nusaybin in Turkey), where he founded a catechetical school most noted for being a center from which what is called Nestorianism (the teaching that there are two persons in Christ, one human and the other divine) spread throughout the East. He died ca. 503.

A prolific author, Narsai wrote Old Testament commentaries, homilies, hymns (he was called the “Harp of the Spirit”), spiritual treatises and instructions. Unfortunately much of his literary output has perished.

Altaner (1961) 407 * Altaner (1966) 348–49 * Bardenhewer (1913) 4:407–12 * Steidle 139–40 * Tixeront 320 * CATH 9:1042 * DACL 12:884–88 * DictSp 11:39–41 * DPAC 2:2342–43 * DTC 11.1:26–30 * EC 8:1657–58 * EEC 2:583 * EEChr 2:797–98 * LTK 7:644–45 * ODCC 1130–31 * PEA (1991) 8:716

A. Guillaumont, “Poème de Narsaï sur le baptême,” OrSyr 1 (1956) 189–207. * I.-H. Dalmais, “L’apport des églises syriennes à l’hymnographie chrétienne,” OrSyr 2 (1957) 243–60. * P. Krüger, “Traduction et commentaire de l’homélie de Narsaï sur les martyrs: contribution à l’étude du culte des martyrs dans le nestorianisme,” OrSyr 3 (1958) 299–316. * E.C. Ratcliff, “A Note on the Anaphora Described in the Liturgical Homilies of Narsai,” in Biblical and Patristic Studies in Memory of R. Casey (Freiburg, 1963) 235–49. * P. Brouwers, “Premier poème de Narsai sur le baptême,” Mélanges de l’Université Saint-Joseph 41 (1965) 177–207. * L.L. Mitchell, “Four Fathers on Baptism: Saint John Chrysostom, Saint Ephraem, Theodore of Mopsuestia, Narsai,” in Studies in the Syrian Baptismal Rite, ed. J. Vellian, The Syrian Churches Series 6 (Kottayam, India, 1973) 37–56, repr. under the title “Four Syrian Fathers on Baptism,” in L.L. Mitchell, Worship: Initiation and the Churches (Washington, D.C., 1991) 49–73. * B.D. Spinks, “A Note on the Anaphora Outlined in Narsai’s Homily XXXII,” JThSt, n.s., 31 (1980) 82–93.

141-A. Homilies

Over eighty homilies of Narsai have come down to us, some still awaiting publication.

141-A-1. HOMILY 17. AN EXPOSITION OF THE MYSTERIES^†

[…] In a mystical manner the Church depicts the glorious mysteries; as if by an image it shows to all what has happened. What came to pass in the death of the Son it commemorates by the mysteries. Also, his resurrection from the dead it reveals to all. […] (3542)

The Church carries out its mysteries in secret, apart from those who are without; the priest celebrates privately within the sanctuary. Only the Church’s children, the baptized and the signed, are allowed to enjoy Communion in the venerable mysteries it performs. (3543)

And so it is through the deacon that the Church cries out before the hearers, having them bow to receive a blessing from the priest: “Bow your heads, O hearers, believers, the baptized, and receive a blessing from the laying on of the hands of the bright [-robed] priest.” (3544)

And when they have been blessed, another proclamation is made: “Let all who have not been baptized depart; go forth, all the unbaptized, you shall not share in the mysteries of the Church; only members of the household are allowed to do so.” (3545)

A further proclamation then occurs: “Let all who have not received the sign of life depart; all who have repented and returned from heresy shall not partake of the mysteries of the Church till they have been signed [with chrism]. Furthermore, all who have denied the faith and returned to their [former] condition shall not partake till absolved by the sign of the Church.” (3546)

Another proclamation: “Let all who will not receive the Body and Blood depart; all who have been prescribed by the priest are forbidden to receive, and they are not to remain when [the mysteries] are offered. Also those whom the canon has forbidden to receive the Sacrament; they are not even permitted to stand in the place where the mysteries are being offered. The sick and the ailing who are unable to receive may not even stand in the place where the mysteries are being consecrated. (3547)

Sadly all of these depart the nave; they show sorrow, standing with great mourning in the [outer] court of the church, congratulating those who remain to gladly share in the mysteries, and lamenting over their own exclusion. […] (3548)

The proclamation concerning the hearers follows. They should go and attend to the doors of the church, keeping watch by them: “Go, hearers, see diligently to the outer doors where no member of any alien religion may enter.” They stand next to the doors as if they were hirelings, like those not partaking in the mysteries of the Church, like those who are not members of the household. (3549)

At such a time may we shun anger and hatred; may we see Jesus who is being led to death for our sake. On the paten and in the cup Jesus goes forth with the deacon [deacons?] to suffer. The bread on the paten and the wine in the cup are a symbol of his death, a symbol they bear in their hands; when they have set these on the altar and covered them, they symbolize his burial. […] (3550)

The priests now process into the sanctuary, standing there in great splendor and wearing beauteous adornment. The priest chosen to celebrate this sacrifice bears in himself the image of our Lord at this time. Our Lord was a mediator between us and his Father; in like fashion the priest is a mediator. […] All the priests in the sanctuary bear the image of the apostles who gathered at the tomb. Undoubtedly the altar is the symbol of the Lord’s tomb; the bread and wine are the body of the Lord which was embalmed and buried. The veil covering them is a type of the stone sealed by the ring of the priests and the executioners. And the deacons, standing on both sides and brandishing [fans], symbolize the angels at the head and feet [of the tomb]. All the deacons who minister before the altar are like the angels who surrounded our Lord’s tomb. The sanctuary is a symbol of the Garden of Joseph from which life flowed for all the people and angels. On another level it is a type of that kingdom entered by our Lord and into which he will collect all his friends. Its venerable altar is a symbol of the throne of the Great and Glorious One, upon which he will be seen by watchers and others on the day of his revelation. The apse stands for things that are below and above, calling to mind what has been and spiritually standing for what is to be. (3551)

As soon as the priests and deacons have taken their stand, they begin to recite the Faith of the Fathers [the creed]: “Now we believe in one God the Father who is from eternity, who holds all by the hidden nod of his Divinity.” […] The Church confesses according to the confession of the fathers, and it employs their confession also at the time of the mysteries when its children thunder forth with their Faith, reciting it with mouth and heart, without doubting. (3552)

And when the Faith has been recited in due order, at once the Church’s herald commands all to pray: “Pray,” he says, “commemorating the fathers, the bishops with the doctors, and with them the priests, the deacons, and all in orders as well as all who have departed this world in faith, that they may be crowned on the day when they rise from the dead; and that we may join them in inheriting life in that kingdom. Pray, brethren, over the sacrifice we offer that it may be acceptable before God to whom it is offered, that by the brooding of the Holy Spirit it may become for us a cause of life in the heavenly kingdom.” With these [words] the Church’s herald urges the people, exhorting them to pray to God with a pure heart. (3553)

Full of awe and covered with fear and great dread, the priest now offers the mystery that redeems us. (3554)

In this frame of mind the priest stands to officiate, doing so with reverence, great awe, and trembling. Like Jacob he worships three times and three; then he draws near to kiss our Lord’s tomb [the altar]. […] He asks the deacons surrounding him to pray so that by his humility he may receive mercy from the Merciful One. He now prays with a contrite heart before God and confesses his sins and those of the ecclesiastical body. The priest asks for hidden power as well as [divine] help that he may use his gift according to God’s desire. In all that the priest says before God the people concur, sealing his ministry with Amen. In this way the people endorse what is said by the priest, joining him by their prayers and by their word [the Amen]. (3555)

Then the priest blesses the people using the words the life-giving mouth prescribed: “Peace be with you” says the priest to the children of the Church, for peace is multiplied in Jesus our Lord who is our peace. […] (3556)

The people answer the priest lovingly and say, “With you, O priest, and with your priestly spirit.” They call “spirit” not the soul which is in the priest but the Spirit which the priest has received by the laying on of the hands. By the laying on of hands the priest receives the power of the Spirit that thereby he may be able to carry out the divine mysteries. That grace the people call the “Spirit” of the priest, and they pray that he may attain peace with it and it with him. This shows that even the priest needs prayer, and it is necessary that the whole Church should intercede for him. […] (3557)

Then the Church’s herald commands all the people to give the Peace, each one to his or her companions, doing so in the love of our Lord. First the priests exchange the Peace in the sanctuary; the people give it in the nave in the same manner. […] (3558)

While the Peace is being shared in the church from one person to another, the book of the two [sets of] names, namely, those of the living and the dead, is read. The Church commemorates the living and the dead at this time so that it may declare that the living and the dead profit from the sacrifice. […] (3559)

The Church’s herald now cries out and admonishes every one to confess to the Lord and to entreat the Lord with purity of heart. “Stand well,” he says, “look carefully upon what is being done. Great is the mystery in which you minister, O mortal ones; the awesome mysteries are being consecrated by the hands of the priest: let every one be in fear and awe while the mysteries are being carried out. The priest has already advanced alone to pray: pray with him so that your peace may be increased through his mediation. Lower the eyes of your hearts and stretch to the height the secret glance of your minds; earnestly entreat and make supplication to the God of all at this time which is full of trembling and might.” […] (3560)

At this point the priest uncovers the venerable mysteries and places on one side the veil that covers them. Removing the veil does not symbolize the Resurrection since the stone was not rolled away at the very moment of the Resurrection. It was afterwards when a watcher rolled away the stone. But the priests remove the veil before the symbol of the Resurrection. (3561)

The priest first blesses the people. […] “The grace,” he says, “of Jesus our Lord and the love of the Father and the communion of the Holy Spirit be with us”—may the grace which our Lord has granted us by his coming give us confidence before his Majesty. May “the love of the Father”—who sent us the Son, who is from him—open for us the door of mercy in the day of his coming. May “the communion of the Holy Spirit,” of which we have been made worthy, sanctify and purge us from the filth of our sins. (3562)

Then he prepares the people with an exhortation, saying: “Let your minds be aloft in this hour when the royal Messiah is sitting at the right hand. Be not filled with vain thoughts of earthly things. Look upon him who is now mystically slain upon the altar, who sits on high and requests mercy for sinners.” (3563)

The people answer: “Unto you, Lord, our hearts are raised, to you the God of Abraham, Isaac, and Jacob, the glorious King—the glorious King whom the just and the fathers have glorified, in whom they have been glorified and in whom they give glory without end.” (3564)

The priest adds: “This acceptable and pure oblation is offered to the Lord—the Lord of the heights and the depths. He is the Lord who has taken away and who takes away the sin of the world. May this sacrifice blot out and forgive your sins. Behold, it is offered on behalf of the angels and people everywhere so that all together may delight, namely, with body and soul. Behold, it is offered for sinners and for the just that it may cleanse them from the stains of their sins. Behold, it is offered for the deceased and for the living that all peoples may find mercy in this sacrifice. Behold, it is offered to the God of all as a pledge that he will save us from the torments of Gehenna.” (3565)

The people answer, “It is meet, right, worthy, and becoming to offer this sacrifice for all creatures.” (3566)

The whole ecclesiastical body now observes silence, and all prepare to pray earnestly in their hearts. The priests are quiet, and the deacons stand in silence. All the people are silent, still, subdued, and calm. The altar stands crowned with beauty and splendor, and upon it are the Gospel of Life and the adorable wood [the cross]. The mysteries are prepared. The censers are smoking. The lamps are shining. And the deacons like watchers are hovering and brandishing [fans]. Deep silence and peaceful calm settles on that place. It is filled and overflows with brightness and splendor, beauty and power. (3567)

The bright [-robed] priest, the tongue of the Church, opens his mouth and speaks in secret with God as a familiar. He recounts the glory of that incomprehensible Divinity, which is the cause of intelligible and sensible beings, which cannot be comprehended, searched out, or scrutinized, which cannot be known by corporeal beings. […] (3568)

The priest adds: “All the watchers are standing in fear to praise the Father and the Son and the Holy Spirit. The angels too offer worship to that Majesty, and the army-leaders [of heaven] send up praise continually. The cherubim applaud, the seraphim make holy with their sanctifications, the authorities and dominations with their praises; all at once cry out and say to one another.” (3569)

The people reply, “Holy Lord who dwells in light. Holy, Holy, Holy Lord of whose glories the heavens and all the earth are full.” […] With these [words] the whole Church cries out and then returns to silence. (3570)

The priest begins to commune with God. He confesses [or gives thanks for] the mercy and the grace that have been wrought in us by the revelation of the Word, the Word who was revealed in a body [taken] from us. The Creator, adorable in his honor, took a human body so that by it he might renew the image of Adam which was worn out and effaced. […] (3571)

Our Lord Jesus Christ went forth from us to the place above so that at his coming he might raise us up with him to the kingdom on high. Because he departed to a place that is unknown to us, he was pleased to comfort us by his Body and his Blood until his coming. And because it is not possible that he give his [physical] body and blood to his Church, he commanded us to perform this mystery with bread and wine. Happy are the Christian people! […] (3572)

When the time of the passion of the Life-giver of all arrived, he ate the required Passover meal with his disciples. He took bread and blessed and broke and gave it to his disciples and said, “This is truly my Body, without doubt.” And he took the cup and gave thanks and blessed and gave it to his disciples and said, “This is my true Blood which is for you.” And he commanded them to receive [and] drink of it, all of them, that it might ever atone for their debts. […] (3573)

The priest gives thanks before God and raises his voice at the end of his prayer so that all the people can hear him. He makes himself heard, and with his hand he signs the mysteries that are set [on the altar]; with an Amen the people concur and acquiesce in his prayer. (3574)

Then the Church’s herald commands the people and says, “With your minds you are to pray. Peace be with us.” In mind and in thought now pray, for great peace is made to come about through carrying out of the mysteries. (3575)

The priest begins to make earnest supplication before God, asking God in his love to graciously accept the living sacrifice that is being offered to him. He mentions the ecclesiastical orders, one after another, for whom the Church offers the venerable mysteries. First he commemorates the glorious Church that is in every place, asking that they [its members] may be of one mind and faith. He mentions the priests who are standing around and the deacons, entreating that they be made holy and pure. He recalls the martyrs, confessors, and doctors that they may be remembered in the Church during the mysteries. He commemorates kings and judges everywhere so that throughout the whole world they may be judged with equity. He commemorates in his prayer [lit. “word”] all mourners and ascetics that their prayer may daily be acceptable to God. He recalls the just and the righteous everywhere, asking that they keep the covenant they have made in [its] integrity. He commemorates the sons of Holy Church in all their grades, asking that they guard their faith with watchfulness. He also commemorates all the deceased who have departed in faith without doubting. He mentions himself, who has been accounted worthy of this mediation. He requests mercy for all creatures collectively. He also mentions those who pour out alms upon the poor, asking that they receive a double reward for their alms. He also mentions those who have fallen, sinners, and transgressors, asking that they return to penance and the pardon of transgressions. He mentions those for whom he is offering the sacrifice, that they may find mercy and forgiveness of the debts of their offenses. He mentions the heathen, the apostates, and those in error, entreating that they may come to know the faith of Holy Church. He mentions the whole world and its inhabitants so that battles, wars, and strife may cease. He mentions the weather and the crops of the whole year, asking that the crown of the year may be prosperous and blessed. He mentions his own place and all places together, requesting that there may be peace and quiet in the midst of their habitations. He mentions those who are sailing on the seas and [those] in the islands, praying that all may be saved from storms. He mentions those who are distressed and persecuted, asking that they receive solace and respite in their afflictions. He mentions those in prison and in bondage, asking that they may be loosed from their chains and grievous torments. He mentions those who have been cast into distant exile, begging that they may escape tribulations and temptations. He mentions those afflicted with sickness and disease, imploring that they recover bodily health and healing. He mentions those tempted by the accursed demons, asking that they find the Lord’s mercy and compassion. In his prayer he also mentions those who hate the Holy Church, asking that their impieties before God may come to an end. He mentions the sins of the whole ecclesiastical body, entreating that its members be made worthy of the forgiveness of sins and offenses. (3576)

All these the priest mentions before God. […] To this effect the priest prays before God, asking God to graciously accept the sacrifice which the priest offers him. On behalf of all is the living sacrifice offered within the Church, a sacrifice that assists and profits all creatures. By the priest’s supplication on behalf of all classes their sins and offenses are forgiven. (3577)

After this the priest makes confession before God as our Lord Jesus taught his twelve. “Lo, we typify,” says the priest, “and commemorate the passion, death, and resurrection of our Lord Jesus.” He summons the Spirit to come down and dwell in the bread and wine, making them the Body and Blood of the royal Messiah. He calls upon the Spirit to light down upon the assembled congregation that by its gift its members may be worthy to receive the Body and Blood. The Spirit descends upon the oblation without change [of place] and causes the power of its Godhead to dwell in the bread and wine, completing the mystery of our Lord’s resurrection from the dead. These things the priest says in earnest entreaty; and he draws himself up and stretches out his hands toward the height. Boldly looking upwards, the priest calls the Spirit to come and celebrate the mysteries he has offered. He requests the Spirit to come and brood over the oblation and bestow upon it power and divine operation. The Spirit comes down at the request of the priest—no matter how great a sinner the priest may be—and celebrates the mysteries by the mediation of the priest whom the Spirit has consecrated. It is not the priest’s goodness that celebrates the venerable mysteries, but it is the Holy Spirit who does so by its brooding. The Spirit broods, not because of the worthiness of the priest but because of the mysteries that are set upon the altar. As soon as the bread and wine are set upon the altar they show forth a symbol of the death of the Son, also of his resurrection. So it is that the Spirit, who raised the Son from the dead, now comes down and celebrates the mysteries of the resurrection of his body. Thus does the Holy Spirit celebrate by the hands of the priest; and without a priest they [the mysteries] are never celebrated. They are not celebrated without a priest, for the Holy Spirit has not permitted [any other] to celebrate them. The priest receives the power of the Spirit through the laying on of hands, and by him are performed all the Church’s mysteries. The priest consecrates the waters of baptism, and the Spirit bestows the adoption of children on those who are baptized. Without a priest a woman is not betrothed to a man; and without a priest their marriage festival is not accomplished. Without a priest the dead are not interred, nor is a deceased lowered into the grave without a priest. Common [unclean] water is not consecrated without a priest; and if there were no priest the whole house would be unclean. These things the Holy Spirit celebrates through the hands of the priest. […] (3578)

The priest summons the Spirit, which comes down on the oblation; and he worships with quaking, fear, and harrowing dread. (3579)

Then the Church’s herald cries out at that time: “In silence and awe stand up; peace be with us. Let all the people be in fear at this moment when the venerable mysteries are being accomplished by the descent of the Spirit.” (3580)

Then the priest makes his voice heard by all the people and signs with his hand over the mysteries as before. He signs now not because the mysteries have need of a signing but to teach by the last sign that they are accomplished. Three signs the priest makes over the oblation; and by them he mystically perfects and completes it. Three bows does the priest make before God; and by them he openly adores the divine majesty. With one he praises, with one he confesses [or gives thanks], with one he prays; and he calls upon the Spirit to dwell and come down upon the offering. Three days did our Lord remain within the earth; and on the third day he rose and was resuscitated in great glory. In like manner the priest bows three times, the third [bow] symbolizing the resurrection of our Lord Jesus. Genuflections also the priest makes three times; and he typifies thereby our Lord’s stay in the tomb. Three times he genuflects before the descent [of the Spirit]; yet he does not genuflect again because the mystery of the resurrection has been accomplished. He accomplishes the mystery of the resurrection by completing the mysteries; and he does not again symbolize the mystery of the Lord’s death by a genuflection. The 318 bishops enjoined that on all Sundays and feasts there should be no kneeling.^a No one therefore is allowed to bow the knee at the mysteries, only the priest who by genuflecting signifies a mystery. The priest may bow the knee before the descent but afterwards he may not [so] worship. (3581)

Then the priest takes into his hands the living Bread and, looking upward, confesses his Lord. He breaks the Bread in the name of the Father and the Son and the Spirit, and, uniting the Blood with the Body, mentions the Trinity; with the same words he signs the Body with the living Blood. He unites them—the Body with the Blood and the Blood with the Body—so that all may confess that the Body and the Blood are one. (3582)

Thus the priest, after all the ceremonies have been completed, blesses the people with the formula used by our Lord to bestow the blessing. (3583)

He now begins to break the Body little by little that it may be easy to distribute to all who receive it. The resurrection of the Son the priest symbolizes by the completion of the mysteries; and most suitably does he break the Body so that he may distribute it since our Lord also, risen from the tomb in glory, appeared ten times to the women and to the disciples. […] (3584)

Then the Church’s herald cries out and proclaims. “Let us all approach with fear the mystery of the Body and the Blood. In faith let us recall the passion of Jesus our Lord, and let us understand also his resurrection from the dead. For our sake the Only-Begotten Son of the God of all took a perfect man and accomplished his dispensation; he suffered on the cross, died, was resuscitated, rose, and ascended; in his love he gave us as a pledge his Body and Blood so that by them we might recall all the graces he has given us. Let us confess, worship, and glorify him at all times. Let us now draw near, doing so in pure love and faith so that we may receive the treasure of spiritual life; and with prayer, clean and pure, and with contrition of heart let us partake of the venerable mysteries of Holy Church; let us set the condition of repentance before God; let us have remorse and contrition for the abominable deeds we have done; let us ask mercy and the forgiveness of our sins from the Lord of all; and let us also forgive the offenses of our fellow-servants.” (3585)

The people answer: “O Lord, pardon the sins of your servants and purify our conscience from doubt and from strife. O Lord, pardon the offenses of those who offer praise. Cleanse our souls from hatred and slander. O Lord, pardon the sins of your servants who have confessed your name, and make us worthy to receive this sacrament with faith. O Lord, pardon your servants who call upon your name daily; and grant us, Lord, to be yours, even as you desire; may these divine mysteries, Lord, grant us confidence and courage before your Majesty.” (3586)

Then the priest prays and begs God to sanctify us and blot out our sins by his grace, to make us worthy to stand before him without blemish, and—on behalf of all—to confidently call him Abba, Our Father. (3587)

Then the people answer and say earnestly the prayer that the Living Mouth taught his beloved children: “Our Father, who […]. And make us not enter into temptation nor trial, we who are feeble and without your power are nothing, but deliver us from the malice of the crafty Evil One, and suffer him not to draw near to us by his wiles: for yours is the power, the kingdom, and to you is due also glory forever and ever.” (3588)

Then the priest says to the people, “Peace be with you.” (3589)

The people answer, “And with you, O priest, and with your spirit.” (3590)

It was with the Lord’s Prayer that the priest began the mysteries; now that all the mysteries have been completed, he concludes with the Our Father. (3591)

“Peace be with you,” says the priest; here he reminds us of our Lord’s resurrection from the dead. “Peace be with you,” said our Lord to his Twelve, when, appearing to them, he announced his resurrection, “Peace be with you”¹ said our Lord. […] (3592)

And when the children of the Church have been prepared to receive the mysteries, the priest declares, “Holy Things to the holy ones. To all the holy ones, sanctified by the Spirit of Adoption as children, are Holy Things fitting by consent of the fathers. To all the holy ones, whom baptism has sanctified, Holy Things are fitting according to ecclesiastical law. Those who have been removed from within the Church may not take part in receiving the divine mysteries.” (3593)

The people answer: “One is the Father, the Holy One who is from eternity, without beginning and without end; he has graciously made us worthy to acquire sanctification from the spiritual birth of baptism. One is the Father, and one also is the Son and the Holy Spirit: one in three and three in one, without alteration. Glory to the Father and to the Son who is from him, and to the Holy Spirit, a Being who is forever and ever without end.” (3594)

The priest is the first to receive the Sacrament so that he may teach the people that even the priest stands in need of mercy. The priest who has consecrated needs to receive the venerable mysteries that he also may be made worthy of the Communion, which is the pledge of life. The priest precedes the bishop in receiving the mysteries if a priest and not the high priest [the bishop] has consecrated them. In due order the other priests and deacons receive; then the people, men and women, little and great. (3595)

As he goes forth, the priest blesses the people and says, “The grace of our Lord Jesus Christ be with you.” (3596)

The Sacrament is carried on the paten and in the cup with splendor and glory, with an escort of priests and a great procession of deacons. Thousands of watchers and ministers of fire and spirit go forth before the Body of our Lord and lead it. All the Church’s children, all the people, rejoice when they see the Body brought forth from the altar. Even as the apostles rejoiced in our Lord after his resurrection, so do all the faithful rejoice when they see him. Great and unspeakable, dear brethren, is this mystery. May those who are capable of describing it do so fully if they can. “I have a mystery, I have a mystery,”² cried Isaiah, the marvel of the prophets, in regard to the revelation of God which he saw in the temple. If I should seek to write anything at all concerning this, all the parchments in this [world] would not suffice. Flesh, moreover, is fitting for the perfect and the full-grown; milk is for children till they reach maturity. “Whoever eats my flesh abides in me and I in him,”³ provided my commandments are diligently obeyed. For “whoever eats my Body and drinks my Blood unworthily eats and drinks unto condemnation,”⁴ thus doing so without profit. (3597)

Those who approach to receive the Body stretch forth their hands, lifting up their right hand and placing it over its companion. Each person receiving joins his or her hands in the form of a cross and thus receives the Body of our Lord upon a cross. Upon a cross our Lord Jesus was set at naught; and on the same cross he ascended and was exalted to the height above. With this type the person who receives approaches [and] receives. (3598)

And the priest who distributes says, “The Body of our Lord.” (3599)

The communicants receive in their hands the venerable Body of the Lord of all. They embrace it and kiss it with love and affection. […] (3600)

While the Body and Blood are being distributed to all who will receive, the Church cries out in honor of the mysteries and says: “Behold, the Medicine of life! Behold, it is distributed in the holy Church. Come, you mortals, receive and be pardoned your sins. This is truly our Lord’s Body and Blood, which the people have received and by which they have certainly been forgiven. This is the Medicine that heals diseases and festering sores. Receive, you mortals, and may it purify you from your sins. Come and freely receive forgiveness of sins and offenses through the Body and Blood, which take away the sin of the whole world.” (3601)

After the whole congregation has received the Body and Blood, the people reply and say with love and rejoicing: “Our Lord Jesus, King to be adored of all creatures, remove all harm from us by the power of your mysteries; and when you shine forth at the end of time for the redemption of all, may we go forth to meet you with confidence, with Hosannas. May we confess your name for your goodness toward us; you have pardoned our sins, blotting them out by your Body and Blood. May we everywhere be worthy to send up to your Godhead glory, comeliness, and praise forever and ever.” (3602)

Then the Church’s herald cries out, proclaiming and urging the people to give thanks. For this reason he says, “May all of us who have been made worthy of the gift of the mysteries give thanks to and worship and glorify the God of all.” (3603)

The people answer, “To him be glory for his gift, which cannot be repaid, forever and ever. Amen and Amen.” (3604)

Then the priest prays and gives thanks to the God of all, who has made us worthy of unspeakable mysteries; he begs and entreats God to strengthen us that we may become acceptable to him in thought, word, and deed. (3605)

Then all at the altar and in the congregation pray the prayer which that life-giving mouth taught. With it [people] begin every prayer, morning and evening, and with it they conclude all the rites of Holy Church. This, it is said, includes all prayer, and without it no prayer is concluded. (3606)

Then the priest goes forth [and] stands at the door of the altar; he extends his hands, blesses the people, and says—all the people the priest blesses at that time, symbolizing the blessing that our Lord Jesus gave to his twelve. On the day of his Ascension he, the High Pontiff, lifted up his hands, blessed, and made priests of his Twelve, and was then taken up. […] (3607)

141-A-2. HOMILY 22. ON BAPTISM^†a

[…] Behold the priest is ready to enter the holy of holies, to open the door of the kingdom on high before those who would enter. Behold, he approaches the curtain of the royal house in order to receive power to perform the mysteries that are to be carried out through his hand. Behold, the King on high extends to him the hand of the Spirit and places in his hand the signet of his name so that he may seal his sheep. Behold, he puts on the priest the glorious vesture of the immortals so that he may hide there with the disgrace of those who were guilty and exposed. Behold, he has brought him to visit the flock entrusted to him, and he lifts up his voice and calls the sheep by name. Behold, the sheep are gathered together, the lambs and the ewes; he sets upon them the stamp of life of the word of his Lord. […] (3608)

He lifts up his voice and says, “Renounce the Evil One, his power, his angels, his service, and his error.” (3609)

The candidates first renounce the dominion of the Evil One who brought them to slavery; they then confess the power of the Creator who set them free. The person being baptized says two things while approaching the mysteries of the Church: there is a renunciation of the Evil One followed by a [confession of] faith in the Maker. “I renounce the Evil One and his angels,” a person cries out, “and I have no dealings with him, not even in word.” (3610)

The priest stands as a mediator [“interpreter”] and asks, “Whose servant do you henceforth wish to become?” He learns whom the candidate wishes to call Master; and then the priest inscribes the candidate’s name among the firstborn on high. (3611)

From Satan and his angels the priest turns away [the catechumen’s] face; he then traces the sign of God upon each candidate’s forehead. […] (3612)

Then the catechumen comes to the confession of the faith. The state of his or her soul the candidate reveals aloud. “Behold, I have turned from the Evil One to the Creator.” The candidate puts the devils to shame as he or she says, “Hear, you rebellious ones, I have no part with you.” The assemblies on high the candidate makes rejoice by the words of faith. “Come, you spiritual ones, rejoice with me, for I am saved from destruction; I am your fellow-servant and a fellow-laborer in your works; and the Lord to whom you minister I desire to serve.” The candidates name themselves as soldiers of the Kingdom on high—fugitives who have returned to take refuge with the King of kings. (3613)

The candidates first entreat the stewards of Holy Church to present them at the door of the King that they may speak their words. The stewards are the priests, the ministers of the mysteries, to whom it is committed to dispense the treasury of the Spirit. One of the candidates, a wanderer, an exile, approaches, that the priests may set this person free from the subjection of the Evil One who took him or her captive. Like exiles the candidates stand naked, without covering. […] As in a lawsuit the priest stands at the time of the mysteries and accuses the devil on behalf of sinners. The sinners also stand like poor persons who have been defrauded; they beg and entreat that mercy may assist them when they are judged. Naked, they stand, stripped, before the Judge so that by their wretched plight they may win pity and thereby cover themselves. Without clothing the candidates plead their case against the Adversary. (3614)

They bend their knees and bow their heads in their confusion. They are ashamed to look up toward the Judge, who spreads sackcloth [upon them] and then draws them near to request mercy, making mention of their subjection to the Evil One. Two things they depict by kneeling down at the time of the mysteries: one, their fall; the other, that they are making payment as debtors. […] (3615)

They wait for the priest to bring in his words before the Judge; and he [the priest] restores to them the chart of liberty with the oil and the water. (3616)

They also bring with them into the court sponsors who bear witness to their preparation and earnestness. With sincerity the candidates protest that they will abide in love of the truth; and their companions become surety [saying], “Yes, true is the protestation of their souls.” The sponsors become, as it were, guides as to their words and actions, showing them how to live the spiritual life. They call [or read] their names and present them before the guard [the priests] that they may name them heirs, children, and citizens. (3617)

The priest enters the names of the lost ones in the book, which he brings in and places in the archives of the King’s books. The priest makes each candidate stand as a sheep in the door of the sheep-fold; he signs the body of each and allows each candidate to mix with the flock. The sign of oil he holds in his hand, before those looking on; and with things that can be seen he proclaims the power of things that are hidden. And as by a symbol he shows to bodily eyes the secret power hidden in the visible sign. […] (3618)

The priest holds the iron of the oil on the tip of his fingers; he signs the body and the senses of the soul with its sharp [edge]. The son of mortals whets the oil with the words of his mouth; he makes it as sharp as iron to cut off iniquity. The three names he recites one after another; and in triple fashion [with the three names] he completes and performs the mystery of our redemption. […] (3619)

He casts three names upon the oil and consecrates it that it may sanctify human uncleanliness. With the name hidden in the oil the priest signs the visible body, and the sharp power of the name enters even into the soul. How wonderful! A man performs by a [power] that is not his own, signing weak bodies so that the inward [parts] feel the pain. He also exercises the office of a physician toward the members, touching the exterior and causing pain to reach the hidden parts. […] With the name of the Father and of the Son and of the Spirit he seals his words; with their names he confirms those being baptized. The three names he traces upon the face as a shield, that the tyrant may see the image of the Divinity on the head of a human being. […] (3620)

He calls the King’s servants by their names and has them come [forth]; he makes them pass one by one, marking their faces with the brand of the oil. By the voice of his utterances he proclaims the power hidden in his words [and declares] whose they are and with whose name they are branded. “Such a one,” he says, “is the servant of the King of all kings, both those on high and those below; with the King’s name each person is signed in order to serve [as a soldier] according to God’s will.” The name of the Divinity he mixes in his hands with the oil, and he signs and says “Father” and “Son” and “Holy Spirit.” “This person,” he says, “is signed with the three names, names that are equal, and there is no distinction of elder or younger between One and Another. (3621)

The priest does not say “I sign” but “is signed”; for the stamp that he sets is not his but his Lord’s. The priest is only the mediator who has been graciously chosen to minister; the sign that drives out iniquity and gives the Spirit is not his sign. By visible oil he reveals the power existing in the names, a power that can strengthen human weakness with hidden [powers]. The three names he recites with [the rubbing] of the oil upon the whole body, doing this so that the hostile demons and vexing passions may not cause harm. It is not by means of the oil that he keeps people from harm; it is the divine power that bestows its power upon bodily weakness. The oil is a symbol proclaiming divine power; by outward things he [God] gives assurance of his works [done] in secret. By his power body and soul acquire power; no more do they fear the injuries of death. […] (3622)

141-A-3. SERMON 21. ON THE MYSTERIES OF THE CHURCH AND ON BAPTISM^†

[…] It is with God’s name that the priest consecrates the water so that it may cleanse the defiled. Human defilement he cleanses with water; yet not by water but by the power of the name of the Divinity, a power which descends there. Divine power dwells in the visible waters, and by the force of God’s power the waters dissolve the might of the Evil One and of Death. The Evil One and Death are undone by baptism; and the resurrection of the body and the redemption of the soul are preached therein. In the water, as in a tomb, body and soul are buried, and they die and live [again] with a type of the resurrection that is to occur at the end. […] (3623)

In the watery grave the priest buries the whole person whom he resuscitates by the power of life that is hidden in his words. At the door of the tomb of baptism he stands equipped, performing there a mystery of death and of resurrection. Audibly he proclaims the power of what he is doing—how it is that a person dies in the water and yet returns and lives again. (3624)

He reveals to the baptized in whose name they will die and swiftly come to life. (3625)

He mentions the name of the Divinity and says three times, “Father and Son and Holy Spirit,” one equality. Three names he repeats aloud and says, “This person is baptized in the name of the Father and of the Son and of the Spirit.” He does not say, “I baptize” but “is baptized” since it is not the priest who baptizes but the power that is placed in the divine names. The names and not a human being grant forgiveness of sin. They sew new life in what is mortal. In their name the baptized are baptized [and buried] as in a tomb; the names call and raise the baptized from death. (3626)

Three times the baptized person bows his or her head at their names in order to learn their relationship—that whereas they are one, they are three. Imitating the mystery of our Redeemer, this person goes down into the font as if to spend three days within the tomb. Three days our Redeemer remained with the dead; also the person who is baptized, the three times are equal to the three days. […] (3627)

As babies from the midst of the womb they look forth from the water; and instead of garments the priest receives and kisses them. They resemble babies when they are lifted up from the water; everyone embraces and kisses them as if they were babies. Instead of swaddling clothes actual garments are placed on them; they are adorned like a bridegroom on the day of the wedding feast. By their baptism they also enact a type of wedding feast, by their adornment depicting the glory prepared for them. By the beauty of their garments they proclaim the beauty that is to be: here is a type but there the truth that is not simulated. […] (3628)

[…] There is no measure to the greatness of the food with which they are nourished. They taste of the divine mysteries as if they were milk, and by degrees they are led like children to the things to come. A spiritual mother [the Church] prepares spiritual milk for their lives; and instead of breasts the Church puts into their mouths the Body and Blood. With the Body and Blood the Church keeps alive the children born from her womb. […] (3629)

Like an eagle the priest hovers before them and prepares for them the food of maturity with which they are to be nourished. A living sacrifice he prepares and sets before them; he summons them to examine it with affection of soul. An awesome mystery he begins to depict spiritually; he mixes his words like paints before those looking on. With the pen of his word he draws an image of the crucified King; as with the finger he points out the King’s passion as well as his exaltation. Death and life the herald’s voice proclaims to the ears of the people; forgiveness of iniquity he distributes, he gives, in the Bread and in the Wine. The mystery of death he shows first to those who are mortal; then he reveals the power of life hidden in his words. (3630)

As if for a dead person he spreads out a bed with the sacred vessels; he lifts up, he sets thereon the bread and wine like a corpse. The King’s burial day he carries out mystically. Symbolic soldiers stand guard, for two deacons are placed like a rank [of soldiers] on each side so that they may guard the awesome mystery of the King of kings. Awe and love engage them while they look intently upon the bread and wine as upon the King. With bright apparel their bodies are clothed exteriorly; their garments show forth the beauty of their souls. Their stoles are a sign of the heavenly beings who were clothed in beautiful garments at the temple of the tomb. Two angels the disciples saw at the tomb of our Lord,¹ angels attending the place of his body as though this place were his body [itself]. And if spiritual beings with fear honored the place where his body was placed, how much more should corporeal beings honor the mystery that has honored them? Like the two watchers two deacons now stand hovering over the mysteries. (3631)

[…] The priest calls upon the Hidden One to send him hidden power that he may grant the bread and wine power to give life. He turns the gaze of all toward what is hidden that they may view secret things by means of visible things. (3632)

“Lift up your souls on high,” he cries out and says to those on earth. (3633)

And they answer, “To the Lord, who is hidden on high.” (3634)

The priest recites and gives the reason for gazing on high and why he calls us to take part with him. “Look upon the offering of the sacrifice which is for you, which Divinity accepts with love on your behalf. Look steadfastly upon the bread and wine that are upon the table, which the Spirit’s power changes into the Lord’s Body and Blood. See outward things with the external senses of your body and depict things hidden by the inner faculties of your minds. Recall your deaths by the sign that is full of both death and life. Praise and magnify him who sets power in things that are weak.” (3635)

As if with a signet they seal his words with their voices, “Right, just, becoming, and holy is the sacrifice of our life.” (3636)

[…] With great earnestness the priest prays for himself and for all people that his word may be an acceptable sacrifice before the Most High. He imitates the spiritual beings by his words while making supplication; and in a holy way he teaches the people to cry “Holy.” The sanctifying words of the heavenly beings he proclaims to the people that they too may cry out, “Holy, Holy, Holy, Lord.” (3637)

By the power of his will the priest distributes life in the Bread, drives out iniquity, and makes the Spirit dwell in the midst of the members [of the body]. The power of the Spirit comes down to a mortal man, dwells in the bread, and consecrates it by the strength of its power. […] (3638)

He extends his hands on high with his soul, summoning the Spirit to come down and grant his spiritual request. Not in [its] nature does the Spirit, who does not move about, come down. It is the power of the Spirit that descends and works to accomplish all. Its power comes down upon the visible table and makes it possible for the bread and wine to bestow life. The power of the Spirit strengthens the hand of the priest that his hand may grasp its power. […] (3639)

With human hands a corporeal being takes hold of the Spirit in the Bread; he raises his eyes and then breaks it. He breaks the Bread and places it in the Wine; he signs it and says, “In the name of the Father and the Son and the Spirit, an equal nature.” (3640)

[…] Truly did the Lord of the mystery rise from the tomb; without doubt the mystery acquires the power to bestow life. Suddenly the bread and wine acquire the power of life. Immediately they forgive the sins of those receiving them. […] Wine and water he pours into the cup before he consecrates, for water is also mingled with blood in created things. […] (3641)

With the voice of praise they seal the words that complete the mysteries; and they render holiness to the Father and to the Son and to the Holy Spirit. “Holy is the Father, and holy is his Begotten, and the Spirit who is from him [the Father]; and to them is due holiness and praise from all mouths.” (3642)

After sanctifying and giving praise, the newly baptized lift up their hearts toward the Gift. With their senses and mental faculties they are eager to approach the Bread and the Wine within which the forgiveness of sins is hidden. By faith they acquire power to see things hidden; and, as if it were the King, they triumphantly carry the Sacrament in their hands. They hold it, certain that the Body of the King dwells in the visible bread; in it the resurrection of the dead is preached to those who eat of it. (3643)

“The Body,” says the priest when he gives it. “The Blood” he calls the mingled Wine within the cup. He gives the Bread and says, “The Body of the Messiah the King” [or “of Christ the King”]. And in like manner he gives the Wine to drink, saying, “The Blood of Christ.” (3644)

He believes that the Bread and the Wine are the Body and the Blood. […] Let us receive the Bread, affirming that it is able to forgive sin. Let us drink the Wine, and let us confess that doing so gives life. Let us honor them as the Body and Blood of the King that they may lead us even unto the glorious things that are in the kingdom. Let us believe that they are able to give life to our mortality; let us stretch forth our minds so that they may look forward to the hope the Body and Blood contain. […] (3645)

142. TESTAMENT OF OUR LORD JESUS CHRIST

Dating from the fourth or fifth century and written as a private venture, probably somewhere in Asia Minor, the Testament of Our Lord (Testamentum Domini) purports to be an instruction composed by the apostles and reporting the words of Jesus to his Church. Its two books, beginning with an apocalyptic introduction from an unknown source, rely much on the so-called Apostolic Tradition once ascribed to Hippolytus of Rome (WEC 1:31-A). Church design, ordination, the Eucharist, initiation, times for prayer are among the numerous topics treated by the unknown author.

Originally written in Greek, the work exists in a seventh-century Syriac version (Latin translation published in 1899 by Ignatius Rahmani) and in an Ethiopic version (translated into French by Robert Beylot and published in 1984). There is also an Arabic version, which for the most part remains to be edited, as well as what appear to be various fragments in Greek and Coptic. The treatise has been incorporated into several Eastern collections.

CPG 1: no. 1743 * Altaner (1961) 60 * Altaner (1966) 257 * Bardenhewer (1908) 355–56 * Bardenhewer (1910) 324–25 * Hamell 84 * Quasten 2:185–86 * Steidle 270 * Tixeront 214–15 * DACL 11:622–24 * DDC 7:1206–7 * DPAC 2:3435 * DTC 15.1:194–200 * EEC 2:820 * EEChr 2:1109 * ODCC 1593 * PEA (1894) 5.1 (n.s.) 1016–20

TEXTS AND TRANSLATIONS

E. Rahmani, ed., Testamentum Domini nostri Jesu Christi (Mainz, 1899; repr. 1969) [with a Latin translation]. * J. Cooper and A.J. Maclean, eds., The Testament of Our Lord, translated into English from the Syriac (Edinburgh, 1902). * F. Nau, ed., La version syriaque de l’Octateuque de Clément, trad. en français (Paris, 1913). * J. Quasten, ed., Monumenta Eucharistica et Liturgica Vetustissima (Bonn, 1935–37) 235–73 [liturgical excerpts]. * A. Vööbus, ed., The Synodicon in the West Syrian Tradition, Corpus Scriptorum Christianorum Orientalium 367–68 (Louvain, 1975). * R. Beylot, ed., Testamentum Domini Ethiopien (Louvain, 1984). * G. Sperry-White, ed., The Testamentum Domini: a Text for Students with Introduction, Translation, and Notes, Grove Liturgical Study 66 (Bramcote, Nottingham, 1991).

GENERAL STUDIES

W.H. Kent, “The Syriac Testament of Our Lord,” Dublin Review (1900) 245–74. * J. Wordsworth, “The Testament of Our Lord,” Internationale theologische Zeitschrift 8 (1900) 452–72. * T. Zahn, “Neue Funde aus der alten Kirche 4: ‘Das neue Testament unseres Hern,’” Neue kirchliche Zeitschrift 11 (1900) 438–50. * J. Parisot, “Note sur la mystagogie du ‘Testament du Seigneur,’” Journal Asiatique 9, 15 (1900) 377–80. * G. Morin, “Le Testament du Seigneur,” RB 17 (1900) 10–28. * F.X. Funk, Das Testament unseres Herrn und die verwandten Schriften, FLDG 2, 1/2 (Mainz, 1901). * P. Drews, “Testamentum Domini nostri Jesu Christi,” ThStKr 74 (1901) 141–70. * H. de Jongh, “Le Testament de Notre-Seigneur et les écrits apparenetés: à propos d’un récent ouvrage de M. le Dr. F.X. Funk,” RHE 3 (1902) 615–43. * E. Schwartz, Die pseudo-apostolischen Kirchenordnungen (Strasbourg, 1910). * G. Leroux, “Les églises syriennes à portes laterales et le Testamentum Domini,” in Mélanges Holleaux (Paris, 1913) 123ff. * C. Schmidt, Gespräche Jesu mit seinen Jüngern nach seiner Auferstehung, TU 43 (Leipzig, 1919) 157–66. * I.E. Rahmani, Les liturgies orientales et occidentales (Beyrouth, 1929).

EUCHARIST

J.M. Harden, “The Anaphora of the Ethiopic Testament of Our Lord,” JThSt 23 (1921–22) 44–49. * C.C. Richardson, “A Note on the Epiclesis in Hippolytus and the ‘Testamentum Domini,’” RTAM 15 (1948) 357–59. * L. Bouyer, Eucharist: Theology and Spirituality of the Eucharistic Prayer (Notre Dame, 1968) 170ff. * L. Ligier, “L’anaphore de la ‘Tradition Apostolique’ dans le ‘Testamentum Domini,’” in The Sacrifice of Praise, ed. B. Spinks (Rome, 1981) 89–106.

BAPTISM

H.A. Kelly, The Devil at Baptism: Ritual, Theology and Drama (Ithaca and London, 1985) 139–42, 157, 192–93.

OTHER TOPICS

H. Selhorst, “Die Platzordnung im Gläubigenraum der altchristliche Kirche,” diss. (Münster, 1931). * J. Quasten, “Die Ostervigil im Testamentum Domini,” in Paschatis Sollemnia: Studien zu Osterfeier und Osterfrömmigkeit (Basel, 1959) 87–95. * E. Ferguson, “Ordination in the Ancient Church,” ResQ 5 (1961) 17–32, 67–82, 130–46. * M. Arranz, “The Functions of the Christian Assembly in the Testament of Our Lord,” in Roles in the Liturgical Assembly, ed. A.M. Triaca, trans. M.J. O’Connell (New York, 1981) 29–60. * P. Post, “La liturgie en tant qu’architecture? Remarques sur la relation entre le ‘Testamentum Domini Jesu Christi’ et l’architecture des églises dans l’Illyricum oriental,” Bijdragen 42 (1981) 392–420. * B. Gain, “Fragments grecs inédits du ‘Testamentum Domini’ attribués à s. Basile [‘Orationes sive Exorcismi’],” Aug 32 (1992) 261–77. * G.S. Sperry-White, “Daily Prayer and Its Ascetic Context in the Syriac and Ethiopic Testamentum Domini,” diss. (Notre Dame, 1993). * G.S. White, “The Imagery of Angelic Praise and Heavenly Topography in the Testament of Our Lord,” EOr 19 (2002) 315–32.

The Testament or Words Which Our Lord, Having Risen from the Dead, Spoke to His Holy Apostles, and Which Were Written Down in Eight Books by Clement of Rome, a Disciple of Peter ^†

I.XIX. […] Now I will tell you about the holy building. Then I will speak to you about the holy rule that concerns the Church’s priests. (3646)

The church is to be constructed as follows: it should have three doors, this being an image of the Trinity. The diaconicon should be to the right of the entrance on the right so that the eucharistic offerings may be seen. It is to have a courtyard with a portico extending to the diaconicon. (3647)

Within the courtyard there should be a baptistery that is twenty-one cubits^a long as a type of the prophets, and twelve cubits wide as a type of those who were appointed to preach the Gospel. It is to have one entrance and three exits. (3648)

There should be a place for the catechumens, this also being for the exorcists. It should not be far from the church so that when the catechumens enter, standing there, they might hear the readings, the spiritual canticles, and the psalms. (3649)

A throne is to be placed there facing the east. On its right and on its left will be places for the presbyters. On the right side sit those presbyters who are more distinguished and honorable and who toil in [preaching] the word;¹ on the left are those of middle age. (3650)

The place for this throne is to be elevated by three steps since this is where the altar is located. In this house there are to be two galleries, on the right and on the left, one for the men and the other for the women; these are to have lights, both as a type and for reading. (3651)

The altar is to have a pure linen veil, one that is stainless. (3652)

The baptistery is also to be concealed by a veil. (3653)

A place is to be constructed for commemorating the names so that the priest, sitting with the chief deacon and the readers, may inscribe the names of those presenting the offerings or the names of those for whom they have been presented so that when the bishop offers the sacrifice, the reader or the chief deacon might mention their names in the memorial which the priests and the people offer for them;² for this there is also a type in heaven. (3654)

The place for the priests is to be behind the veil, close to the place of the commemoration. (3655)

The treasury and alms box are to be near the diaconicon. (3656)

The place for reading the lessons is to be a little distant from the altar. (3657)

The place for the bishop is to be close to the church’s courtyard. (3658)

The same is true for the place of the widows, whom we call “those sitting in front.” (3659)

The place for the priests and deacons is to be behind the baptistery. (3660)

The deaconesses are to remain at the door of the church. (3661)

Close to the church is to be a hospitium where the chief deacon will receive strangers. (3662)

I.XX. Once the church has been constructed as it should be, a bishop is to be ordained, someone chosen by all the people according to the desire of the Holy Spirit,³ someone who is irreproachable,⁴ chaste,⁵ gentle,⁶ humble, without anxiety, vigilant, not loving money,⁷ blameless,⁸ not contentious,⁹ showing pity, learned,¹⁰ not loving talkativeness, a lover of all that is good,¹¹ a lover of labor, someone who loves widows, who loves orphans and the poor, who is experienced in the mysteries, who is far removed from the things of this world, who is peaceful, perfect in all that is good, someone to whom God’s order and place are entrusted. It is good that he have no wife or, at least, that he has been married only once,¹² so that he can sympathize with the weakness of the widows. He is to be appointed bishop only when he has attained middle-age, not when he is still young. (3663)

I.XXI. Such a person is to be ordained for the Church and on a Sunday; all are to consent to his ordination, with all the priests and bishops who are present being witnesses on his behalf.^b (3664)

After washing their hands, the bishops lay their hands upon him. The presbyters, however, stand near the bishops while they, the presbyters, silently lift up their hearts in awe. (3665)

While imposing hands the bishops are to say: (3666)

“We place our hands upon this servant of God whom the Spirit has chosen for the stable and religious establishment of the Church whose organization is monarchical and indissoluble, the Church of the living and invisible God, for delivering a true judgment, for holy and divine revelations, for divine gifts and faithful doctrine of the Trinity, through the cross, through the Resurrection, through incorruptibility, in the holy Church of God.”

Then one bishop, who has been commanded by the other bishops, lays his hands upon him while saying the prayer of ordination. (3667)

Prayer for Episcopal Ordination^c

“O God, by your power you have made and strengthened all things; by your will and power you have established the world; you have crowned all that has been made by you; you have allowed all to observe in fear your commandments; you have permitted us to understand truth, and you made known to us your good Spirit; you have sent us your beloved Son, our only and sinless Savior, for our redemption. O God, Father of our Lord Jesus Christ, Father of mercies and of all consolation,¹³ you perpetually remain in the heavens above, where you are most high, glorious,¹⁴ to be feared, great, where you see all that is; you know all things before they come to be; all things were with you before they existed; you gave light to your Church through the grace of your only-begotten Son; from the beginning you established those who await what is just and who do what is holy, so that they might dwell with you; you chose Abraham who pleased you by his faith,¹⁵ and having sanctified holy Enoch,¹⁶ you hid him in the treasure house of life. You established princes and priests in your most high temple. Lord, you called them to praise and glorify in the place of glory your name and that of your Only-Begotten. Before the creation of the world, Lord, you did not leave your highest temple to be without a servant. Furthermore, from the creation of the world you have adorned and beautified your sanctuaries with your faithful leaders and priests according to the image of heaven. Lord, you have desired to be glorified now by him, your servant, and are pleased to establish a leader for your people. Shine and spread the wisdom and the grace of your princely Spirit, whom you gave to your beloved Son, Jesus Christ. O God, give your servant wisdom, counsel, strength, power, unity of spirit, so that he may do all things through your help. O God, give him the Holy Spirit which was given to your holy ones. Lord, grant that this your servant might please you, for doxology and unending praise, for fitting hymns of glory, for suitable times, for prayers that are accepted, for faithful asking, for correct thought, for a humble heart, for the working of life and of truth, for knowledge of God and uprightness. Father, you know the hearts of all.¹⁷ Grant that this your servant, whom you chose for the episcopate, might feed your holy flock and function as chief priest without complaint, serving you day and night. Look upon him and make him worthy, he who diligently and with awe offers you the offerings of your holy Church. Give him your powerful Spirit which can break all bonds just as you granted this same Spirit to your apostles. So that he may please you in humility, fill him with love, knowledge, learning, discretion, discipline, perfection, magnanimity with a pure heart while he prays for the people, while he laments for those who are stubborn, and may he assist them in obtaining help while he offers you praise, thanksgiving, and prayers unto the odor of sweetness through our Lord Jesus Christ, your beloved Son, through whom you receive glory, honor, and might, together with the Holy Spirit before the ages, now and at all times, for generations and generations, forever and ever. Amen.” (3668)

And the people are to say, “Amen.” Then they cry out, “Worthy, worthy, worthy.” (3669)

After he has been made a bishop, the people are to feast for a period of three days as a figure of him who after three days rose from the dead. Then the bishop gives them the kiss of peace.^d (3670)

I.XXII. The bishop is to be assiduous at the altar, day and night persevering in prayer, especially at the prescribed hours of the night, at the first hour of sleep, at midnight, when the morning star rises, and at the break of dawn. Also at the third, the sixth, the ninth, and the twelfth hours, and at the lighting of the lamps. At whatever hour he unceasingly prays to God, whether for himself or for the people, he does a good thing. He alone is to reside within the church as his house. And if he has one or two companions who are one in spirit with him, they may remain with him so that they might pray together, for “where two or three are gathered in my name,” they should know what I have said, namely, “I am in the midst of them.”¹⁸ And if he is unable to stay for the whole night, he should at least remain at the hours mentioned above, for at these hours the angels visit the church. (3671)

The bishop is to fast three days each week throughout the year. Additionally, he is to fast for three weeks after his ordination, according to the number of the eighteen exalted entrances through which the Only-Begotten passed on his way to his passion. On Sunday he may eat only bread with oil, honey, salt, and all fruits from the trees. May he never partake of wine except in the cup of the offering; he can use this whether he is sick or in good health, for it is right that this be for the priests only. (3672)

And so after this three-week fast he is to fast for three days each week throughout the year. The rest of the time he is to fast as he is able. He is never to eat meat, not that eating meat is reprehensible but because food, which gives strength, is not appropriate for one who loves infirmity; furthermore, he is to abstain from meat so that he might be vigilant. (3673)

The sacrifice is offered only on Saturday or on Sunday and on a day when there is fasting. In the evening, however, he is to explain the things that are hidden to those whom he has ascertained as having ears to hear.¹⁹ If on a fast day he is found to be sick, he may immediately heal himself, eating fish and always taking a little wine of the sacrifice so that the Church not cease to be because he is lying sick, but rather that those who are learning the word may be joyful. When he teaches in the church, may he teach diligently, as a man who gives testimony for the doctrine of the whole ministry of the Father of all, a doctrine that is accurately written down. May he speak all that he truly knows and remembers. For if he knows what he is speaking, he can rightly hope that his listeners will also know these things. With all zeal may he supplicate the Lord so that his word may produce the fruits of the Holy Spirit in his hearers. May he do all things in an orderly and knowledgeable manner. (3674)

He is to dismiss the catechumens after he has instructed them by means of the reading, exhortations from the prophets and the apostles, and through doctrinal instruction, so that they might know the Lord whom they are confessing. (3675)

Having sent forth the catechumens, he is to teach the mysteries to the faithful; and after the instruction in the mysteries he may offer so that they also might offer with fear, knowing the mystery in which they are participating. (3676)

I.XXIII. On Saturday the bishop is to offer three loaves, this symbolizing the Trinity; on Sunday four loaves as a type of the Gospel. (3677)

When the bishop offers the sacrifice, the veil of the sanctuary door is drawn as a sign of the error of the people of old, and may he offer behind the veil with the presbyters, deacons, the designated widows, the subdeacons, the deaconesses, the lectors, and those having charisms. The bishop is to stand first, in the middle, and immediately after him stand the presbyters on both sides. The widows come after the presbyters who are located on the left; the deacons stand behind the presbyters located on the right. Then come the readers, with the subdeacons behind them and the deaconesses behind the subdeacons. (3678)

The bishop extends his hand over the loaves that are placed on the altar, and the presbyters impose hands with him.^e As to the others, they merely stand in silence. (3679)

Bread brought by a catechumen is not accepted, not even if the catechumen has a believing son or wife and wishes to offer on their behalf. A catechumen is not to offer till after baptism. (3680)

Before the bishop or the presbyter offers, the people are to exchange the kiss of peace. (3681)

Then, once a great silence has come about, the deacon proclaims: (3682)

Proclamation of the Deacon over the Eucharist

“Lift up your hearts. (3683)

If any hate their neighbor, they are to be reconciled.²⁰

If any have a conscience without faith, they are to confess this.

If any have thoughts contrary to the commandments, they are to depart.

If any have fallen into sin, they are not to hide themselves, for this is wrong.

If any have a weak mind, they are not to come near.

If any are defiled, if any are not firm, they are to give place.

If any are strangers to the command of Jesus, they are to leave.

If any despise the prophets,²¹ they are to separate themselves. They are to keep themselves from the wrath of the Only-Begotten.

May we not despise the cross.

May we flee the threats of our Lord.

We have the Lord looking on, the Father of lights²² with the Son, and the angels visiting us.

Take care that you do not show anger toward your neighbor.

Take care that none are angry; God sees.

Lift up your hearts for offering unto the salvation of life and of holiness.

With the wisdom of God may we receive the grace that is given us.”

Then the bishop, confessing, is to offer thanks in a loud voice: (3684)

“May our Lord be with you.”

The people answer, “And with your spirit.”

The bishop is to say, “Lift up your hearts.”

The people are to say, “We have lifted them up to the Lord.”

The bishop is to say, “Let us praise the Lord.”

All the people are to say, “It is right and just.”

The bishop is to cry out, “Holy things to the holy ones.”

The people are to cry out together, “Ceaselessly in heaven and upon the earth.”

The Eucharist or the Thanksgiving over the Oblation

The bishop is to immediately say: (3685)

“May we give thanks to you, holy Lord, the strengthener of our souls, the giver of our life, the treasure of incorruptibility, Father of your Only-Begotten and of our Savior, whom you sent to us in the last times to be our redeemer and the herald of your plans.²³ Your plan is that we be saved through you. Our heart, O Lord, praises you, as well as our mind, our soul together with each thought, so that your grace, O Lord, may come over us. In this way may we continually praise you and your only-begotten Son and your Holy Spirit, now, always, and forever. Amen.

“You are the power of the Father, the grace of the nations, knowledge, true wisdom, the exaltation of the humble, the medicine of souls, assurance for us who trust in you. You are the strength of the just, the hope of those who suffer persecution, a harbor for those who are tossed about, the one who gives light to those who are perfect, the Son of the living God.²⁴ Out of your unsearchable gift make rise over us greatness of soul, confidence, wisdom, constancy, unwavering faith, unshaken hope, knowledge of your Spirit, humility, rectitude, so that we your servants and all people may always and without blemish praise you, bless you, confess and beseech you, O Lord.” (3686)

Then the bishop is to say:

“Lord, you are the maker of all that is above, the king of the treasuries of light, the inspector of the heavenly Sion, the king of the orders of archangels and of dominions, the power of the thrones, the vestments of light, the joy of all that pleases the father of kings. You sustain all things with your hand and moderate by your design through your only-begotten Son, who was crucified for our sins. Lord, being pleased with him, into the womb of a virgin you sent your Word, the sharer of your counsel and covenant and through whom you made all things. When he was conceived and became incarnate, your Son appeared, born of the Holy Spirit and of the Virgin. Fulfilling your will and preparing a holy people,²⁵ he stretched out his hands²⁶ to suffering so that he might free from death’s pain and corruption those who hope in you. When he was willingly handed over to his passion—that he might raise up those who had fallen, that he might find those who were lost, give life to the dead, abolish death, break the bonds of the devil, fulfill the will of the Father, trample down hell, open the way of life, enlighten the righteous, establish boundaries, illumine the darkness, nurture infants, show forth the resurrection—he took bread, gave it to his disciples, and said: Take and eat. This is my Body which is broken for you unto the remission of sins. As often as you do this you make my resurrection.²⁷ (3687)

“He likewise gave them the cup of wine which he mixed, as a type of the blood that was poured out for us.” (3688)

Then the bishop is to say:

“Remembering your death and resurrection, we offer you the bread and the cup, giving thanks to you who alone are God for ever and our Savior because you have made us worthy to stand before you and serve in your priesthood. And so we, your servants, give you thanks, O Lord.” (3689)

The people are to say likewise.

Then the bishop is to say:

“We offer you this thanksgiving, eternal Trinity, Lord Jesus Christ, Lord Father, before whom every creature and all nature tremble, taking refuge in you. Lord Holy Spirit, bring forward this drink and this food of your holiness. May they be for us not unto judgment nor ignominy nor perdition but to cure and strengthen our spirit. O God, grant us that through your name every thought of whatever displeases you may take flight. Lord, grant that all proud thought may be removed from us through your name which is written within the veils of your sanctuaries on high. When hell hears your name, it is astounded, the pit is rent, the spirits are expelled, the dragon is bruised,²⁸ unbelief is banished, disobedience is subjugated, anger is placated, envy has no effect, arrogance is refuted, avarice is eradicated, boasting is removed, pride is made humble, every root of bitterness is destroyed. Lord, grant that our innermost eyes may see you, glorify you, praise you, remember you, and serve you because in you alone do they have their portion, O Son and Word of God to whom all things are subject. Sustain to the end all who have the gifts of revelation;²⁹ confirm those who have the gift of healing;³⁰ strengthen those who have the power of tongues;³¹ guide those who labor in the teaching of doctrine.³² Cure those who always do your will; visit the widows and assist the orphans. Remember those who in faith have gone to their rest, and grant us a share with your holy ones;³³ grant us the power of pleasing you just as they have pleased you. Nourish your people in righteousness and make all of us holy. Therefore, O God, grant that all may be united to you, all who by participating receive from these your sacred mysteries that they may be filled with the Holy Spirit for strengthening truth with faith, that they might always praise you and the Son, your beloved Jesus Christ, through whom be the glory and the kingdom to you with your Holy Spirit forever and ever.” (3690)

The people are to say, “Amen.”³⁴

The deacon: “Let us carefully beseech the Lord our God so that he grant us the spirit of unity.” (3691)

The bishop: “Grant us unity in the Holy Spirit and heal our souls through this offering so that we might live in you forever and ever.” (3692)

The people: “Amen.”

The people, praying, repeat the same words.

This having taken place, the conclusion of the thanksgiving is to be as follows: “May the name of the Lord be blessed forever.”³⁵ (3693)

People: “Amen.”

Priest: “Blessed is he who comes in the name of the Lord; blessed be the name of his glory.” (3694)

All the people are to say, “So be it, so be it.”

The bishop is to say, “Send the grace of the Spirit upon us.”

Furthermore, the bishop, should he be polluted, is not to offer; this is done by a presbyter. Nor is this same bishop to receive from the mysteries, not as if he were defiled, but because of the honor due the altar. However, after he has fasted and washed himself with clean water, he may return to his ministry. The same for a presbyter. Also, should a widow be menstruous, she is not to approach to receive the Eucharist. Likewise any other menstruous woman—or a layman or anyone from the assembly who has had a nocturnal emission—is not to approach, for the sake of showing honor, unless fasting and washing have preceded.³⁶ (3695)

The clergy are the first to receive, doing so in the following order: the bishop, then the presbyters, afterwards the deacons, the widows; then the readers, the subdeacons, those possessing charisms, the newly baptized, and the young children.³⁷ The people do so in this order: elderly men, virgins,³⁸ then the others. As to the women, first the deaconesses and then the others. (3696)

When receiving the Eucharist a person is to say, “Amen.” After receiving, one is to pray as follows: “Holy, holy, holy ineffable Trinity, grant that I may receive this Body unto life and not unto condemnation. Grant that I might bear fruits that are pleasing to you so that in this way I might live in you and obey your commandments. With confidence might I invoke you,³⁹ O Father, when I call down upon myself your kingdom and your will,⁴⁰ may your name be made holy in me, O Lord, because you are strong and glorious; to you be praise forever. Amen.” When this prayer has been completed, one may eat. (3697)

Receiving from the cup, a person is to again say, “Amen,” doing so for the fullness of the Body and Blood. (3698)

Once all have received, they are to pray and give thanks for receiving when the deacon proclaims: (3699)

“Having received from his holy mysteries, may we praise the Lord; may we, giving praise to the Lord our God, request and beseech that this reception be for the life and salvation of our souls.” (3700)

Then the bishop:

“Lord, giver of eternal life, pilot of our souls, leader of the holy ones, grant us eyes that understand and are always focused on you, ears that hear you alone, so that our souls be filled with grace; create in us a clean heart⁴¹ so that we might always fathom your greatness. O wonderful God and lover of us all, make our souls good and make our thoughts unbending through this Eucharist which we, the least of your servants, have received. Blessed is your kingdom, O Lord our God, a kingdom glorious and exalted in the Father, Son, and Holy Spirit before the ages, now and always, for all generations, forever and ever.” (3701)

People: “Amen.”

I.XXIV. If the priest consecrates oil for healing the sick, ^f the vase containing the oil is placed before the altar. In a low voice he says: (3702)

“Lord God, you granted us the Spirit, the Paraclete; your name gives health; your spirit is unchanging; your name is hidden from the proud and revealed to the wise.⁴² O Christ, you sanctified us; you made your servants wise by means of your mercy, your servants whom you chose by your wisdom; you sent the wisdom of your Spirit to sinners through your holiness when you granted us the power of your Spirit; you cure those who are in distress and who are suffering;⁴³ you gave the gift of healing to those whom you made worthy of this gift. Send upon this oil, which is a type of your fullness, the delivering power of your beneficial compassion so that it might free those who labor, cure those who are sick,⁴⁴ and sanctify those who are returning when they draw near to your faith; for you are ever strong and wonderful.” (3703)

People: “Amen.”

I.XXV. This prayer is likewise said over the water. (3704)

I.XXVI. At the very break of dawn the bishop is to gather the people so that the service might conclude before sunrise. (3705)

At the first hymn of dawn, with the presbyters, deacons, the other clerics with the faithful standing by, the bishop is to say, “Glory to the Lord.” (3706)

People: “It is right and just.”

Praise of Dawn

Bishop: “It is right and just that we praise and exalt you, that we confess you, O ineffable God, the maker of all things. Stretching forth our souls, may we send up a morning song of praise⁴⁵ to you, O Lord, for you are most wise, strong, the God of great mercy, the support and protector of our souls. We praise you, O Word, born of the Father before the ages. You alone rest with the holy ones. You are praised by the archangels; you are the maker not made by hands; you make known the holy things that are invisible, pure, and immaculate; you have revealed to us the mysteries of your wisdom;⁴⁶ you promised us the light of immortality. Lord, we your servants give you glory in pure holiness.” (3707)

The people are to say, “We praise you, we bless you, we confess you, O Lord. We beseech you, O God.” (3708)

The bishop then adds:

“O God, you are the maker of light, the principle of life, the giver of wisdom, the gift of grace, the creator of souls, the author of beautiful things, the giver of the Holy Spirit, the treasure house of wisdom, the maker of good things, the teacher of holiness. By your will you rule the world. You receive prayers that are pure. We praise you, the only-begotten Son, the first-born and Word of the Father. You have given us your grace. We beseech you, the helper, and your Father who begot you. Your essence cannot be harmed; it is where neither moth nor worm corrupts.⁴⁷ To those who place all their trust in you, you grant what the angels long to see.⁴⁸ You are the guardian of eternal light and of incorruptible treasures; by the will of your Father you shed light upon the darkness within us; you raised us from the depths to light; from death you gave us life; you freed us from slavery; by the cross you made us members of your Father’s household; through your Gospel you led us to the heights of heaven; through your prophets you consoled us; through your own person you made us members of the household of the Father of lights.⁴⁹ Lord, grant that we may praise our God so that with unending thanksgiving we, as your servants, O Lord, might sing your praises.” (3709)

People: “We praise you, we bless you, we confess you. And we beseech you, our God.” (3710)

The bishop is also to say: (3711)

“With our mouths we sing to you this triple hymn of praise as an image of your kingdom, O Son of God; through eternity you are above all things with the Father; all creation praises you as it trembles in awe of your Spirit; all nature quakes and is fearful before you; every righteous soul blesses you; to you we have fled; for our benefit you calmed confusion, storms, the wind; for us you became a harbor of peacefulness and a refuge from evil; in you we place our hope of eternal salvation; you grant soothing rest to those tossed about on the seas and by storms.⁵⁰ When sick, we entreat you and you freely grant healing. You accompany those who are in prison; you have freed us from the bonds of death; you console the distressed, the afflicted, and those who have wearied themselves with the cross; you turn away from us all threats; for our sake you refuted the deceit of Satan; you banished his threats and gave us fortitude; you drove out all error from those trusting in you. So we, Lord, praise you whom the prophets and apostles secretly praised; to you we offer our praise so that, obtaining understanding through you and always doing your will, we might attain rest in the mansions of life. Lord, grant that we might walk according to your precepts. In mercy visit us, both the small and the great, both the prince and his people, both the shepherd and his sheep, because you, Lord, are our God. Blessed and praised is your kingdom, that of the Father, Son, and Holy Spirit, before the ages, now and always through all generations, forever and ever.”

People: “Amen.”

To be sung are the psalms and four canticles, one from Moses, the second from Solomon, and the others from the prophets. (3712)

Singing are the boy singers, two virgins, three deacons, three presbyters. (3713)

Praise is likewise given by the bishop or by a presbyter as follows: (3714)

“The grace of our Lord be with all of you.”

The people are to say, “And with your spirit.”

The priest is to say, “Let us also praise our Lord.”

The people are to say, “It is right and just.”

The priest is to say, “Let your hearts be fixed.”

The people are to say, “We have them fixed with the Lord.”

Concluding Praise

“Lord, Father, giver of light, source of all strength and of all spirits, sealer of eternal lights and ruler of life, maker of all delights and of immortality. You allowed us to pass through material darkness; you gave us immaterial light; you dissolved the bonds of disobedience; you crowned us with the faith that is yours. Do not depart from your servants but continue to dwell with them. Do not neglect the souls that beseech you with labor and fear. You understand all things before we think of them; you search out all things before they are considered; you grant before we petition; you are pleased to hear those who most willingly serve you; you are king of the highest lights and of the heavenly armies; you hear the archangels giving glory to you; and you, Lord, take pleasure in them. Hear us, we ask you. We offer our praise to you so that we, your servants, upheld by you and guided by your light, might continually give glory to you, O Lord.” (3715)

People: “We praise you, we bless you, we confess you. And we beseech you, our God.” (3716)

Priest: “Lord Jesus, hear us. O Holy One, you were a voice for the dumb and the destitute, a support for the paralytics, a source of light for the blind, a guide for the lame, a source of purification for lepers, a healer of natural fluxes, a healer of the deaf, a rebuker of death, a tormentor of the darkness, a ray of light, an inextinguishable lamp,⁵¹ the sun which does not know how to be extinguished⁵² or made dim, but you always shine in your holy ones. You have established all things together as beautiful and embellished; you are the reason for order and proportion; you shine openly upon all; you are the savior of humankind and the one who converts souls. As is right, you show care for all; you created the angels; you adorned everything; you are the design of the Father. In prudence and wisdom you established and fixed the worlds; you were sent to us from your eternal Father; you are the mind of the Spirit which cannot be grasped or explained; you make known what is invisible; you are glorious, and wonderful is your name.⁵³ Therefore we, your servants, give you praise.” (3717)

People: “We praise you, we bless you, we confess you. And we beseech you, our God.” (3718)

Priest: “We sing to you this three-fold hymn of praise, for you are the holy Lord. You gave us a faith in you that cannot be weakened, a faith through which you grant us the power to conquer the bonds of death. You created right minds in those who trust in you so that they might become gods.⁵⁴ Through the Spirit may we trample underfoot the power of our enemy.⁵⁵ May we not violate the things that are inviolable. Through your mediation we can enjoy friendship with your Father. Lord, hear us, your servants. May we unceasingly pray to you that, at our bidding, you grant us power against our enemy. At all times we ask that the evil one be overthrown. O king, hear us always. Console widows. Assist the orphans. Be gracious to the energumens who are vexed by impure spirits; purify them. Teach the foolish. Correct the erring. Free those in prison. Watch over all of us because you, Lord, are our God, and your kingdom is blessed and glorious.” (3719)

People: “Amen.”

I.XXVII. Then the prayer is to conclude. Let the reader read the prophets and the other lessons. The gospel is to be read by a presbyter or a deacon. Next, the bishop or the presbyter is to teach what is fitting and useful. A prayer follows, with the catechumens then receiving the imposition of the hand. (3720)

I.XXVIII. Afterwards, the bishop is to instruct the people on the things that are hidden. If the bishop is not present, a presbyter may do this so that the faithful might understand him whom they will approach, who is their God and Father. (3721)

Instruction on the mysteries is to be given in this manner.

The Mystagogia Given to the Faithful before the Sacrifice

“He who was, who is still with us, and who will come. It is he who suffered, was buried, rose, and was glorified by the Father. (3722)

“It is he who broke our fetters of death, who rose from the dead. He is not merely man but at the same time is God. Through the Holy Spirit he restored the flesh of Adam with his soul to immortality. […]” (3723)

After the people have been given the mystagogia, the Eucharist is offered. Furthermore, the mystagogia does not take place every time but only at Easter, on Saturday, on the Lord’s Day, and on the days of Epiphany and Pentecost. (3724)

I.XXIX. How a presbyter is to be ordained^g (3725)

As was said above, all the people are to give witness concerning the man who will be ordained to the presbyterate, testifying that he is wise in what he has read, humble, poor, not avaricious, greatly involved in serving the sick, someone who is proven, pure and sinless, treating orphans as a father, ministering to the poor, not lazy in going to church, pious in all things, of mild temperament, so that he might be worthy to have what is appropriate and fitting revealed to him by God and also to be worthy of the gift of healing. (3726)

I.XXX. The ordination of a presbyter takes place as follows. The whole presbyterate leading him, the bishop places his hand upon [the candidate’s] head while the presbyters touch and hold him. The bishop is to speak as follows: (3727)

Prayer for the Imposition of the Hand upon the Priest

“God, Father of our Lord Jesus Christ, you are ineffable; you are wonderful; you have neither beginning nor end.⁵⁶ Lord, you have arranged and fixed all things. By your design you have given order to your creation. Hear us. Look upon this your servant. Impart and give him the Spirit of grace, of wisdom, and of magnanimity, the Spirit of the presbyterate, the Spirit which does not grow old, which is not lacking, the Spirit that is homogenous, loving and correcting the faithful so that he might assist and govern your people by his labor, in fear, with a pure heart, in holiness, in graciousness, in wisdom and under the working of the Holy Spirit and by your providence, O Lord. In like manner when you looked upon your chosen people and commanded Moses to select elders⁵⁷ whom you filled with the Holy Spirit, whom you gave to your ministers, so now, Lord, grant to this man your unfailing Spirit which you gave to those whom you instructed and to all who truly believe in you⁵⁸ through them. Make him worthy, filled with your wisdom and your hidden mysteries. May he govern your people with the support of a pure and true heart while he gives glory, blesses, exalts, gives thanks, and offers praise at all times, day and night, to your holy and glorious name while he works with joy and patience to become a vessel of your Holy Spirit. At all times may he carry and bear the cross of your Son, our Lord Jesus Christ, through whom glory and might be to you with the Holy Spirit forever and ever.” (3728)

The people are to say, “Amen.”

The presbyters and then the people give him the peace with a holy kiss.⁵⁹ (3729)

I.XXXI. After the presbyter has been ordained, he is to assiduously remain at the altar, making time for constant prayer. At times in a private home he may take respite from the things required of him in the Lord’s house, and yet he is not to reduce the hours appointed for prayer. (3730)

He is, however, to fast throughout the year, three days each week, on the one hand so that his mind be perfected; furthermore, he is to fast according to his ability so that he not be seized by any spirit but act to the fullest. (3731)

The presbyter or bishop, if it is revealed that he should speak, will do so; but if not, he should not cease or despise what he is doing. (3732)

If it is revealed to the presbyter that he should visit his parishes and speak there, he is to go; otherwise, he is to beseech God by his prayer. He is to say what has been revealed to him, always taking upon himself the burden of the one who was crucified for him and praying for people everywhere. (3733)

The presbyter or bishop is not to be concerned about food or clothing,⁶⁰ for God will provide him with what God knows he needs. If, when receiving food or clothing, someone tells him that he also should have received these from another, it is enough to have received from the first alone and only to the extent that what was received was necessary, certainly not excessive. (3734)

Let the presbyter always maintain himself as unwavering in what pertains to the strictness of faith. This is what God requires. May the hearts of each one be searched. May evil not perhaps be hidden and buried within him so as to separate him from the grace of God. (3735)

May he not allow tares to grow amidst the good wheat, but he is to remove them, and he is to cut back those who planted them. May darkness not obscure his light. May he at all times instruct the faithful so that they might complete the course, as it were, during the day⁶¹ since the children of light are never to walk in the darkness.⁶² May the presbyter’s teaching be fitting, fruitful, and restrained, mixed with fear and trembling. The instruction given by the bishop is to be likewise. The bishop and presbyter in their teaching are not to speak of useless things but of those that their listeners can put into practice. […] (3736)

The presbyter, as is right and fitting, should go to the homes of the sick together with a deacon and visit them. May he think and say whatever is fitting and useful for them, especially for the faithful. May he exhort that the sick, especially the poor, be assisted by the Church so that those who act generously might enter into the joy of the Lord.⁶³ (3737)

With the word of his teaching and with the eloquence of the prophets and of the Gospels he is to strengthen those who have recently been instructed. (3738)

May he not neglect his prayers, for his role is that of the archangels. Furthermore, may he be aware that God did “not spare the angels when they sinned.”⁶⁴ […] (3739)

The presbyter is to give thanks and praise in the same manner as the bishop. (3740)

I.XXXII. The presbyters are to give praise each day in the church, each at his own time and as follows: (3741)

Daily Hymn of Praise

Priest: “May the grace of our Lord be with all of you.” (3742)

People: “And with your spirit.”

Priest: “Give praise to the Lord.”

People: “It is right and just.”

Priest: “O Father of incorruptibility, we praise you. You free our souls; you strengthen our thoughts; you guard our hearts. You have enlightened our hearts, abolished the darkness of our thoughts through the knowledge that resides in you. Through the cross of your Only-Begotten you have renewed the old self which was handed over to corruption.⁶⁵ You restored incorruptibility. You removed error and through your commandments caused humankind to pass over to immortality. Yes, we are indeed your servants. We are indeed your people. As such we give you praise for you searched out what was lost.” (3743)

People: “We praise you, etc.”

Priest: “Lord, we praise you […]”

At midnight the presbyterate and the more perfect among the people are to give praise, for it was at midnight that our Lord, our risen Lord, praised the Father. […] (3744)

Concerning Deacons^h

I.XXXIII. The one to be ordained a deacon is to be selected according to what was said before. His life is to be good and pure. He is to have been chosen because of his purity and because he abstained from what is unlawful. But if not, he should have had only one wife.⁶⁶ All the faithful are to give testimony about him; he should not be engaged in worldly affairs; his occupation should be no obstacle; he is not to be rich or to have children. If he already has a wife or children, then they are to be taught to be pious and to show themselves as pure, inasmuch as they should please the Church in his ministry. Furthermore, let the Church provide for them so that they too have time for the law and the work of ministry. (3745)

I.XXXIV. May the deacon do in the Church whatever is fitting. His ministry should be as follows: first, he is to do exactly what the bishop asks to be done; he is also to be a counsellor of all the clergy and, as it were, the mystery [symbol] of the whole Church. He is to assist the sick and strangers, help widows, and be, as it were, a father to orphans. He is to go to the homes of the needy to see whether any are in distress or toil under hardship or adversity. May he visit the homes of the catechumens in order to strengthen those who are wavering and to instruct the ignorant. He is to clothe and do whatever is necessary for those who have died, and he is to provide a burial for strangers. May he be a leader for those who have left home or who have been sent into exile. May he inform the Church concerning those who are in need. He should not bother the bishop, but on Sunday only may he call things to the bishop’s attention so that the bishop may be better informed about all matters. (3746)

He is to be vigilant at the time of the assembly, going through the church to see that no braggart be present, no joker, no curious individual, no liar. May he reprove such persons with everyone hearing and looking on. He should eject those who deserve punishment so that others may also be afraid. […] (3747)

In the church there are to be twelve presbyters, seven deacons, four subdeacons, and three widows who sit in front. […] (3748)

I.XXXV. May the deacon be, as it were, the eye of the Church in all things, informing the bishop with fear. He should also be an example of piety for the people. May he proclaim as follows: (3749)

Admonition of the Deacon

“Let us rise. (3750)

May each know their place.

May the catechumens depart.

See that no defiled or excommunicated person remains.

Lift up the eyes of your hearts.

The angels are watching.

See that unbelievers depart.

May we beseech with a harmony of minds.

May no fornicator, no angry person remain.

Should a servant of sin be present, may this person depart.

See to it that we make our petitions as children of the light.

Let us beseech the Lord, our God and Savior Jesus Christ.”

When the presbyter or the bishop begins the prayer, the people kneel as they pray. (3751)

The deacon is to say:

“For the peace that comes from heaven we pray: may the Lord in his graciousness grant us peace. (3752)

For our faith we pray: may the Lord allow us to hold fast to the end our faith in him.

For unity and oneness of mind we pray: may the Lord grant to the end patience in all afflictions.

For the apostles we pray: may the Lord allow us to please him as they pleased him, and may he make us worthy of their inheritance.

For the holy prophets we pray: may the Lord count us among their number.

For the holy confessors we pray: may the Lord God allow us to finish our life with the same mind as theirs.

For the bishop we pray: may our Lord long preserve him in the faith that he might rightly break open the word of faith and preside over the Church in purity and without blame.

For the presbyters we pray: may the Lord not remove the priestly spirit from them; and may he grant them diligence and piety to the end.

For the deacons we pray: may the Lord allow them to live a perfect life, to attain holiness, and may he remember their labor and charity.

For the female presbytersⁱ we pray: may the Lord hear their prayers and perfectly keep their hearts in the grace of the Spirit and assist them in their labors.

For subdeacons, lectors, and deaconesses we pray: may the Lord allow them to accept their reward in patience.

For the faithful we pray: may the Lord grant that they perfectly preserve the faith.

For the catechumens we pray: may the Lord grant that they be worthy of the bath of forgiveness, and may he sanctify them with the seal of holiness. […]”

Then the bishop completes the prayer, and the people respond, “Amen.”

I.XXXVI. The deacon is to manifest fear of God, decency, modesty. As to fervor of life, let him do all things well. (3753)

May the deacon pay special attention to those entering the church, inquiring as to who they are in order that he might determine whether they are lambs or sheep. After such an inquiry he is to bring in only those who are worthy so that a curious person not gain entrance, so that the liberty of the Church not be attacked, and that his sin not be on his head. (3754)

Should anyone arrive late for the assembly, either when praise is being given at dawn or when the sacrifice is being offered, that person, no matter who he or she might be, is to remain outside. The deacon is not to allow such people to enter the church, for it is a figure of the future day of judgment; their entrance should not be a source of distraction for those who are at prayer. But when they come near and find the door closed,⁶⁷ late-comers, because of what I just said, are not to seek admittance. (3755)

When the initial hymn of praise has ended, the faithful, whether they be male or female, may enter, and the deacon proclaims either “Over the offering” or “Over the hymn of praise” so that the Lord might inscribe our request in the book of life and that the eternal God might remember us in his holy dwelling of light. (3756)

We ask that the Lord grant zeal and labor to any person who is tardy; also freedom from the bonds of this world, together with a desire for love, charity and hope. (3757)

As to a sister or a deaconess who comes late and remains outside, let the deacon announce that all the people are to pray for her. (3758)

When the deacon mentions and proclaims these, zeal is increased, the bond of love⁶⁸ is strengthened, and the negligent or the lazy are accused. (3759)

I.XXXVIII. A deacon is ordained as follows: the bishop alone places his hand upon him because the deacon is not ordained to the priesthood but to the ministry of serving the bishop and the Church. (3760)

The bishop is to pray as follows over the deacon:

Prayer for Imposing the Hand upon the Deacon

“O God, through your Word you have created all things and adorned them. You rest in an indescribable world. Through your prophets you minister life eternal to us. With the light of knowledge you enlighten us. O God, you do great things⁶⁹ and are the source of all glory. O Father of our Lord Jesus Christ, whom you sent to carry out your will that the whole human race be set free, you have declared and shown to us your mind, your wisdom, your providence, your beloved Son Jesus Christ,⁷⁰ who is the lord of light, the king of kings, the God of gods. Send the Spirit of your grace and diligence upon this your servant so that he be given enthusiasm, rest, graciousness, and the strength to please you. Lord, make him a lawful and kind worker without shame, a lover of orphans and of those who practice piety, a lover of widows. Make him fervent in spirit,⁷¹ a lover of all that is good.⁷² Lord, enlighten him whom you have loved and chosen to minister to your Church. May he offer in your holy sanctuary what is offered to you from the inheritance of your high priesthood. In this way, exercising a ministry without blame, and doing so in a holy and pure manner and with a spotless mind, may he be made worthy of this great and exalted honor through your will, and may he praise you without end through your Son, the only-begotten Jesus Christ our Lord, through whom glory and might is given you forever.” (3761)

People: “Amen.”

[On Confessors]^j

I.XXXIX. A man who testifies and confesses that he was in bonds and in prison and was tortured for the name of God is not to receive the imposition of the hand. He already enjoys the honor of being a cleric since through his confession he was protected by the hand of God. If, however, he is to be ordained a bishop, he is also worthy to receive the imposition of the hand. Now even if he is a confessor who nonetheless was not summoned to be judged by the authorities nor was placed in chains but only confessed his faith, he is worthy to have the hand imposed since he has received the prayer of the clergy. […] (3762)

On Widows^k

I.XL. A woman selected as a widow is to have lived for some time without a husband. […] She is to remain silent in church,⁷³ be persistent in prayer, and visit those women who are ill. On the Lord’s Day she should take with her one or two deacons, and she is to help the sick women. (3763)

I.XLI. A widow is appointed in this way. While she is praying at the entrance to the altar and is bowing her head, the bishop says the following in a low voice so that the priests are able to hear him: (3764)

Prayer for the Institution of Widows, Who Sit in Front

“O God, you are the Holy One, the Most High; you look upon those who are humble; you have chosen both the weak⁷⁴ and the powerful; you are the honored one who also created the things that are despised. Lord, send the Spirit of your power upon this your servant and strengthen her with your truth. […]” (3765)

I.XLII. After being appointed a widow, she is not to be anxious for any reason. She is to remain alone and have time for performing works of piety. Solitude is the very foundation for a widow’s holiness and life. May she love no other than the God of gods, the Father in heaven. (3766)

She is to observe the appointed hours for praise, both at night and at dawn. (3767)

If menstruous, she is to remain in the temple but not approach the altar, not that she is, as it were, defiled but because of the honor due the altar. Having fasted and washed herself, she may continue on at the altar. During the days of Pentecost she is not to fast; at Easter she should share her possessions with the poor, wash herself, and pray. (3768)

When she gives thanks or praise and if she has like-minded friends who are virgins, it is best if they join her in prayer so that they might respond Amen. Otherwise, she is to pray alone, either in the church or at home but especially at midnight. (3769)

The times when she must give praise are Saturday, Sunday, and either Easter or Epiphany or Pentecost. At other times she should humbly give thanks by means of the psalms, canticles, meditations, and so she should labor. […] (3770)

Concerning the Subdeacon^l

I.XLIV. To be ordained to the subdiaconate is one who is chaste, with the bishop praying over him. (3771)

On the Lord’s Day, with all the people listening, the bishop is to say the following over him: (3772)

“N., may you minister and hear the Gospel in the fear of God. Cultivate in holiness knowledge of yourself. Stay pure. Live in a disciplined fashion. Humbly observe, obey, and listen. Do not neglect to pray and fast so that the Lord might grant you contentment and make you worthy of a higher order.” (3773)

All the priests are to say, “So be it, so be it, so be it.”

Concerning the Reader^m

I.XLV. Appointed as a reader is one who is pure, quiet, humble, wise, highly experienced, learned, completely informed, having a good memory, and vigilant so that he might appropriately be raised to a higher order. First, on a Sunday may the book be presented to him in the presence of all the people. There is no imposition of the hand, but let him hear the following words of the bishop: (3774)

“N., you have been called by Christ to be a minister of his words. Take care and strive that you appear approved⁷⁵ in observing this rule and in a higher degree, even by our Lord Jesus Christ so that in his lasting dwelling place he may best reward you for doing these things.” (3775)

And the priests are to say, “So be it, so be it, so be it. […]”

The Second Book of Clement

Precepts, Canons, and Statutes

Which Our Lord Jesus Christ Prescribed concerning the Order of Baptism

Concerning the Laityⁿ

II.I. Those who come in order to hear the word, before they enter the full assembly, are first led to those who teach at home. Here they are carefully examined as to their reason for coming. This is so the teachers might know the purpose of their coming and whether they did so willingly. Now if they came with good will and a true desire, they are to be carefully instructed. (3776)

Those who bring them are to be mature, faithful, known to the Church; and they are to testify that those they bring are fit for hearing the word. (3777)

Inquiry is to be made concerning how the candidates act and live, whether they are peaceful, quiet, humble, not speaking inane things, not contemptuous, not uttering evil things, not acting foolishly, not deceiving, not provoking ridicule. (3778)

Let an inquiry be made as to whether they are married or not; if they of their own free will are not married, they are to be assiduously and carefully instructed and kindly urged to mend their ways. May the bishop take care in the Lord to instruct them by means of prophetic exhortations that lead them to purity. If they make progress, he should instruct them with apostolic teachings, and then with those of the Gospels, with the complete word of instruction. If deemed worthy, they are baptized, and if they are judged worthy to hear the hidden things, may they hear them individually, thus making progress in learning what is hidden. (3779)

No obstacle is to be placed in the way of those who desire to marry so that they not be entangled in fornication by Satan. May their spouses be Christians, from Christian families. […] (3780)

II.III. With all care the catechumens are to be instructed by hearing the Gospel, doing so for not less than three years. Should they desire and make a request to receive baptism before the appointed time, let them be baptized. (3781)

As to those who are meek, humble, loving, assiduous, remaining with the one who is giving the instruction, doing so with zeal, with vigils, with confession, with subjection, and with prayers, and wish to be baptized immediately [before the completion of the three years], let them be baptized, for the space of time is not to be judged but the will to believe.^o (3782)

II.IV. After the instruction the catechumens are to pray apart from the faithful;^p they depart so that the faithful may be able to learn at the time when the presbyter or the deacon reads the New Testament or the Gospels. (3783)

The women among the faithful stand by themselves in the church; those who are catechumens stand apart from the women who are members of the faithful. Each group is separated from the men. The young women also stand apart, each according to order. (3784)

The men stand on the right side, the women on the left. The virgins among the faithful are in front; behind them are those catechumens desiring to vow virginity. (3785)

After the prayer the catechumens exchange the kiss of peace, men with men, women with women. […] (3786)

II.v. After the catechumens pray, the bishop or the presbyter imposes the hand upon them, and he says over them the prayer for the imposition of the hand.^q (3787)

Prayer over the Catechumens

“O God, you send the thunder and cause the lightning; you created the heavens and established the world. Shed light upon your faithful ones; convert the erring. You restored to life those who were dead; you gave hope to those without hope; you freed the world from error through the coming of your only-begotten Son Jesus Christ. Lord, hear us and give understanding to these souls; grant perfection, unwavering faith, knowledge of the truth. In this way may they ascend to a higher degree through your holy name and that of your beloved Son Jesus Christ through whom glory and might be to you with the Holy Spirit, now and forever and ever. Amen.” (3788)

Once this is finished, they are dismissed.

Should any catechumens be apprehended because of my name and be sentenced to torture, they should hasten and press on to be baptized. The shepherd is not to hesitate in this matter but is to confer baptism. But if any are violently killed before receiving baptism, be not anxious about them since they were justified by being baptized in their own blood. (3789)

II.VI. May all those selected to be baptized be examined beforehand as to their way of life^r while still under instruction, whether they have respected widows, visited the sick, walked in all humility and love,⁷⁶ whether they have shown themselves to be steadfast in doing good works.⁷⁷ Also to be presented is the testimony of those who brought them. (3790)

Each day, after hearing the Gospel, they are to receive the imposition of the hand. (3791)

From the day on which they were selected for baptism, they are to be exorcised. Let them be baptized on the day of the Pasch. When these days approach, the bishop is to exorcise each individually so that he might be persuaded that each is clean. Should it happen that someone is not clean or is possessed by an unclean spirit, that person is to be convicted by that impure spirit. (3792)

Those discovered to be restrained by such an impediment are to be removed from among the candidates, and since the evil and foreign spirit still dwells within, they should be reproached and censured for not having faithfully heard what was commanded and advised. (3793)

Those to be baptized are to be instructed to wash themselves and to cleanse their heads only on Thursday of the last week. (3794)

Should a woman be menstruous, she may also choose another day on which to bathe herself and wash beforehand. (3795)

They are to fast on Friday and on Saturday. (3796)

II.VII. On Saturday the bishop is to gather together those who will be baptized and, as the deacon proclaims, he tells them to kneel. After a short period of silence he lays his hand on them and gives the exorcism. (3797)

Exorcism before Baptism

“O God of heaven, God of the stars,⁷⁸ God of the archangels who are subject to you, O God of the angels who are under your power, O king of glories and dominions,⁷⁹ O God of the holy ones, the Father of our Lord Jesus Christ,⁸⁰ you have freed the souls that were confined by death. Through the nailing on the cross of your suffering and only-begotten Son you have enlightened those who were enclosed and pinned down by the darkness. You have broken our bonds and removed our burdens; you warded off from us Satan’s hostile attack. O Son and Word of God, by your death you made us immortal, by your glory you glorified us, by your passion you dissolved all the bonds of our sins, by your cross you bore the curse of our sins, and by your resurrection you taught that we pass from being human to being divine. You have taken upon yourself our misfortune. For us you have laid out the path to heaven, and from corruptibility to incorruptibility you changed us. Lord, hear me. To you I cry out with pain and fear. Lord God and Father of our Lord Jesus Christ⁸¹—before whom stand the holy power of the archangels, the cherubim, the innumerable armies of princes and of seraphim—your veil is the light, and before your face the fire burns; the throne of your glory is ineffable, and ineffable are the dwellings of your delights which you have prepared for your holy ones, whose covering and riches are visible only to your holy angels. All things tremble before you. Together they praise you. Your glance measures out the mountains, and your name, when spoken, divides the depths. The heavens, contained in your hand, hide you. Before you the heavens and the earth tremble together; the sea and the animals within it are moved. The untamed beast, trembling, turns to you. Through you the mountains and the earth’s firmament melt out of fear; due to your power the wind of winter trembles and quakes. Because of you the angry winds keep within their defined limits. […] Lord, hear me and breathe the spirit of peace upon these your servants so that protected by you they may produce through you the gifts of faith, strength, wisdom, purity, self-discipline, patience, hope, unity, modesty, and praise because in the name of Jesus Christ you have called them to be your servants when they are baptized in the Trinity, in the name of the Father and Son and Holy Spirit, with as witnesses the angels, the glories, the dominions, and the whole heavenly army. Lord, as the foundation of our life and of theirs, guard their hearts, O God, because you are strong and wonderful forever.” (3798)

All the people and priests are to say, “Amen. So be it. So be it. So be it.”

If while the bishop is performing the exorcism someone becomes excited, suddenly jumps up, and cries out, or shouts violently, or foams at the mouth, or gnashes the teeth, or shamelessly stares, or is lifted up or simply runs away, being quickly carried off, the deacons are to isolate such a person so that there be no commotion while the bishop is speaking. Those acting in this way are to be exorcised by the priests till they are made clean; then they are baptized. (3799)

After the priest has exorcised those who were brought near or who were found to be unclean, he is to breathe upon them, sign them on the forehead, on the nose, on the chest, on the ears, and so may he raise them up. (3800)

II.VIII. During the forty days of the Pasch the people are to remain in the temple, keeping vigil, praying, listening to the Scriptures, to hymns, and to doctrinal instruction. (3801)

On the last Saturday the faithful are to rise early in the night when the catechumens are being exorcised, till the middle of the night on the same Saturday. (3802)

The baptismal candidates are to bring nothing with them other than one loaf of bread for the Eucharist.^s (3803)

This is how they are to be baptized when they approach the water, which should be pure and flowing;^t first the children, then the men, and then the women. (3804)

If anyone wishes to make a vow of virginity to God, this person is the first to be baptized by the bishop. (3805)

Women are to loosen their hair for baptism. (3806)

All the children who can respond while being baptized do so, repeating the words after the priest; but if they are unable to do this, then their parents or some family member reply on their behalf. (3807)

When after their response those to be baptized go down into the water, the bishop is to see to it that no man is wearing a ring, that no woman has a gold ornament on her, for no one is to have any foreign object on him or her while in the water; such is to be handed over to those standing close-by. (3808)

When the candidates are about to be signed with the oil for the anointing, the bishop is to pray over the oil and give thanks. He is also to exorcise another oil for the catechumens. A deacon carries the exorcised oil, with a presbyter standing near him. Whoever stands near the oil over which praise has been given is to be on the right; whoever stands near the oil that has been exorcised is to be on the left. (3809)

When the bishop takes hold of each of those to be baptized—they are facing the west—the bishop says, “You are to say ‘I renounce you, Satan, all your service, all your pretexts, all your desires, all your works,’” and after the candidate has said and professed this, he or she is to be anointed with the oil of exorcism while the bishop who does the anointing says, “I anoint you with this oil so that you be free from every evil and impure spirit, that you be free from all evil.” (3810)

The bishop turns the candidate toward the east and says, “You are to say ‘I submit to you, Father, Son, and Holy Spirit, before whom all nature trembles and quakes; grant that I might without sin do all that you desire.’” (3811)

The bishop is then to hand over this person to the presbyter who baptizes. (3812)

Those to be baptized stand naked in the water. A deacon is to descend in like manner with these candidates. (3813)

And when those to be baptized have gone down into the water, the one baptizing places his hand upon each of them and says, “Do you believe in God, the almighty Father?” and the person to be baptized says, “I do believe.” Immediately each is baptized a first time. Then the priest says, “Do you believe in Jesus Christ, the Son of God, who came from the Father, who from the beginning is with the Father, who through the Holy Spirit was born of the Virgin Mary, who was crucified under Pontius Pilate, who died, who rose from the dead with new life on the third day, who ascended into heaven, who sits at the right hand of the Father, and who will come to judge the living and the dead?” The candidate, having responded “I do believe,” is then baptized a second time. Then the one baptizing is to say, “Do you believe in the Holy Spirit, in the Holy Church?” and the candidate, having responded “I do believe,” is baptized a third time. (3814)

When the newly-baptized come up out of the water, they are anointed by the presbyter with the oil over which the thanksgiving was given. He says, “I anoint you with oil in the name of Jesus Christ.” (3815)

Women are to be anointed by the widows who sit in the front during the gathering, doing so while the presbyter recites over them the formula. These widows during the baptism, under a veil, are to receive them with a veil while the bishop says the profession and also the things that are renounced. (3816)

II.IX. When they have again gathered in the church, the bishop imposes his hand upon each of them and says the following: (3817)

Invocation of the Holy Spirit

“Lord God, through your beloved Son Jesus Christ you filled your holy apostles with your Holy Spirit. Through this same Spirit you allowed your holy prophets to speak. You made these your servants worthy to merit through Christ the forgiveness of sins through the washing of regeneration, and you washed away from them all mist of error and the darkness of infidelity. Through your goodness make them worthy to be filled with your Holy Spirit. Grant them your grace so that, O God, they might truly serve you according to your will. In holiness may they fulfill your commands so that, at all times doing the things that please you, they might enter your eternal tabernacles through you and through your beloved Son Jesus Christ, through whom glory and might forever be to you with the Holy Spirit.” (3818)

Likewise the bishop, pouring the oil and placing his hand upon the head of the recently baptized, says, “Anointing, I anoint you in the all-powerful God, in Christ Jesus, and in the Holy Spirit, so that you be a worker having perfect faith and a vessel pleasing to him.” Signing the person on the forehead, the bishop gives him or her the peace, saying, “May the God of the humble be with you.” The person who is signed responds, “And with your spirit.” This the bishop does for each individual. (3819)

II.X. Henceforth the recently baptized are to pray with the whole assembly. (3820)

The deacon is to bring the offering to the bishop who gives thanks. (3821)

The bread is offered as a type of my body, the cup is to be mixed with wine—wine mixed with water—for it signifies the blood and the water of the washing so that the interior person, which is spiritual, might merit those things which are similar to it, namely, things of the body also. All, in accord with what has just been said, receive of the Eucharist which is offered, saying, “Amen.” The deacons hover over the offerings as already mentioned. And, as was noted earlier, whoever distributes Communion is to say, “The Body of Jesus Christ, the Holy Spirit, unto a cure of soul and body.” The person who receives says, “Amen.” (3822)

Those who spill the Blood from the cup prepare judgment for themselves; likewise those who see this and say nothing, giving no reproof no matter who does this. (3823)

Those receiving the Eucharist from the priests are to be exhorted to do good, to love strangers, to be zealous in fasting, and to do every good work. (3824)

May they also be instructed on the teaching of the resurrection of the body, something concerning which they are to know nothing before being baptized. This is a new decree, having a new name, which none know about till they receive. (3825)

The deacon does not give Communion to the presbyter, but he is to uncover the paten or pyx from which the presbyter is to take [the Eucharist].^u (3826)

The deacon is to give the Eucharist to the people by [in?] the hand. (3827)

If a presbyter is not present and necessity requires, the deacon may baptize. (3828)

II.XI. If anyone has received any gift to take to a widow or to a poor woman or to anyone else who is regularly engaged in affairs of the Church, the gift is to be given on the same day; but if the gift is withheld till the next day, then let something of a person’s own be added before giving it since bread for the poor has been delayed.^v (3829)

On Thursday of the last week of the Pasch the bread and the cup are to be offered. […] (3830)

The deacon is to offer the lamp in the temple, saying, “May the grace of the Lord be with all of you,” and the people respond, “And with your spirit.”^w (3831)

The young children sing spiritual psalms and canticles for the lighting of the lamp. With one voice all the people respond, “Alleluia.” No one kneels till the person who is speaking has concluded. The same is true for a reading or when a doctrinal instruction has been given. […] (3832)

II.XII. The Pasch is to be completed at midnight, after Saturday. (3833)

No one is to fast or kneel during Pentecost since these are days of rest and joy. (3834)

Those doing heavy labor are to relax somewhat during the days of Pentecost and on every Lord’s Day. (3835)

Before offering the sacrifice the bishop is to say whatever is appropriate for the offering, whereas those dressed in white exchange the “Alleluia” with each other. (3836)

II.XIII. At supper or at a feast those who have come together receive a portion from the shepherd as for a blessing.^x A catechumen, however, is not to receive. […] (3837)

II.XIV. Whoever wishes to offer fruits or the first produce of the crop is to give them to the bishop. […] (3838)

II.XVI. This is how the bishop is to bless the fruits that have been presented to him.^y (3839)

“O God, we thank you at all times and on this day when we offer you the first fruits which you have given to us as food, and which you have made perfect by your power and word. At the world’s beginning you commanded that the earth bring forth various fruits for our joy and delight and for that of all the animals. Lord, we praise you for all the things with which you have favored us when you adorned the earth with various fruits for our benefit. Bless also N., your servant, whose good will and love we ask you to accept through your only-begotten Son Jesus Christ through whom glory, honor, and might be to you, with the Holy Spirit forever and ever. Amen.” (3840)

Vegetables are not blessed, only the fruits of trees, flowers, roses, and lilies.^z […] (3841)

II.XVIII. During the Pasch, especially on its last days, namely, on Friday and Saturday, both during the day and at night there are to be as many prayers as there are canticles. Speech should be extended; the readings are to be various and numerous. The nocturnal vigils and anticipations are to be carried out in good order. (3842)

II.XIX. As to the deacons who pass among the women, the readers should assist them so that no disorderly children be found there. The subdeacons are also to do this. The children are not allowed to fall asleep since in a special way the night that follows Saturday is an image of the heavenly kingdom. (3843)

Those who labor and work may do so till midnight. (3844)

First the catechumens are dismissed, being blessed with the broken bread. (3845)

The faithful, when they are sent forth, return to their homes in an orderly and discreet fashion; they are not to omit their prayers while there. (3846)

Priests are not to abandon their ministries. (3847)

The women are to depart, each going to her own husband. (3848)

Widows are to remain in the temple till morning, taking their food there. (3849)

Virgins are likewise to remain in the temple, and the bishop is to help and provide for them; the deacons are to minister to them. The presbyters remain with the bishop till morning, praying and resting. (3850)

Likewise the recently baptized. (3851)

May the virgins who can marry accompany their mothers in going home. (3852)

II.XX. The bishop is to announce that no one is to taste anything till the sacrifice has been completed and till the whole body of the Church has received the new food. (3853)

Then in the evening those to be baptized are baptized after the first reading. (3854)

Those who have eaten before receiving eucharistic Communion are guilty and receive no merit for fasting. (3855)

When the catechumens are dismissed, a hand is to be imposed on them. (3856)

Should any of the faithful remain at home because of sickness, the deacon is to bring the sacrifice [the Eucharist] to them. (3857)

If a presbyter is unable to come to church, then another presbyter is to bring him Communion. (3858)

If a pregnant woman becomes sick and is unable to observe the fast on these two days, she is to fast on one day and then on the other day she is to take bread and water. If she cannot come to church, the deaconess is to bring her Communion. (3859)

II.XXI. Those who are sick should see to it that the bishop knows about their condition so that he might visit them; a sick person, especially when he or she is a member of the faithful, is greatly comforted when remembered by the high priest. (3860)

II.XXII. The virgins and the children are to respond in song to him who sings psalms in the church. (3861)

If two or three sing psalms privately at home, they may respond in psalmody to each other. Likewise the men. (3862)

II.XXIII. If a poor person should die, those in charge of providing things for all are to clothe the body.^aa (3863)

If a stranger should die, namely, a stranger who does not have a burial place, then those who own such places are to provide this; if the Church has such a place, the Church should provide it. (3864)

If a stranger who dies lacks a funeral garment, the Church is to supply it. And if he or she does not have what is necessary for burial, the Church is to supply this. […] (3865)

II.XXIV. The people are to take care that they immediately pray at early dawn, rising from bed and washing their hands. In this way each person heads off to work as desired. (3866)

At the third hour all are to pray with sorrow and zeal, either in church or, if they cannot go to church, at home. This is the hour at which the Only-Begotten was placed on the cross. (3867)

Likewise there is to be prayer with sorrow at the sixth hour since this is when the day was divided by the darkness. And so let there be that voice which imitates the prophets and which imitates creation, mourning. (3868)

At the ninth hour prayer is to be prolonged with praise; it should be akin to that of the souls of those praising the God who does not lie, who remembers his holy ones, and who sent his Word and his Wisdom to enlighten these. It was at this very hour that life was extended to the faithful, the hour when blood and water flowed forth from the side of Christ. (3869)

In the evening, namely, the beginning of another day, and giving us an image of the final resurrection, he has us praise him. (3870)

At midnight the people are to praise and glorify God because of the Lord’s resurrection. (3871)

At dawn they are to give praise by singing the psalms because after the resurrection Christ praised the Father while the apostles were singing psalms. (3872)

Should a man, a member of the faithful, have a wife or spouse who is not faithful, he is to go and pray at these hours. (3873)

Those who are chaste [virgins?] are not to reduce the number of hours for prayer; praising God are the ornaments of heaven, the lights, the sun, the moon, the stars, the lightning, the thunder, the clouds, the angels, the archangels, the glories, the dominions, the whole heavenly army, the depths, the seas, the rivers, the pools, fire, dew and all nature that brings forth the rain. All the holy ones also give praise as do all the souls of the just. (3874)

Those who pray in this manner are counted among those remembered by God. (3875)

II.XXV. […] The faithful are always to take care that before sharing in the Eucharist they take no food; in this way nothing can harm them. […] (3876)

PERSIA

143. MĀRŪTĀ OF MAIPHERQAT

Bishop of Maipherqat (located near the Armenian and Syrian border), Mārūtā is especially known—according to tradition—for having brought to his see the relics of a large number of martyrs killed during the persecution of Shapur II, thus the name of Maipherqat being changed to Martyropolis. He was present at the influential synod of Seleucia-Ctesiphon in Persia (410) and apparently died before 420. This Mārūtā is often confused with Mārūtā the Monophysite bishop of Tagrit (Tikrit), who died in 649.

Bardenhewer (1913) 4:391–92 * Tixeront 220–21 * CE 9:748 * DCB 3:859 * DPAC 2:2157–59 * DTC 10.1:143–49 * EC 8:261–62 * EEC 1:537 * EEChr 2:732–33 * LTK 6:1448 * NCE 9:333 * PEA (1894) 14.2:2054–56 * PEA (1991) 7:968–69

143-A. The Seventy-Three Canons^†

Tradition has long attributed these canons to Mārūtā, although various theories have been postulated as to their general origin and precise relationship to the synod of Seleucia-Ctesiphon. Later material has apparently been incorporated into the text.

Canon 71. It is the will of the general synod that they should genuflect at all [appropriate] times during the service. The genuflection shall be from the ninth hour of the Pentecost Sunday and up to the service of the night of the ‘arūbtă of the Passion^a—when the Saturday of the Gospel shines forth.^b (3877)

But on Sundays and on the festivals there shall be no genuflection since the holy church has joy and exaltation. For genuflecting proclaims suffering and grief. Therefore it is right that we do not genuflect during the festivals and particularly on the day of the Resurrection of Christ our Savior. […] (3878)

Canon 72. It is the will of the general synod that wherever an assembly gathers of the covenant of the brothers and the sisters and the order of believing men and women, the sacrifice shall not be offered rashly, simply as may happen, but [only] after the Holy Scriptures first are read and [then in sequence] one [item] after the other until the entire [liturgical] order is perfected. (3879)

In the same way as we have determined above in the canon a presbyter ought not to stand at the altar without the deacon and offer the sacrifice. However, we do not enslave the priests to the deacons; rather do we divide the honor to the service of the altar in order that the service shall be performed nobly. (3880)

The deacon shall be an exhorter of the people through proclamation.^c (3881)

But those who are accustomed [to assemble] in the anchorite and monastic manner and [so] serve, and where no gathering of the lay people takes place as [a matter] of necessity, it shall [not] hear of the powers of the holy mysteries from the mouth of a deacon. About these [matters] we do not have any law. So as they wish they may serve. […] (3882)

Canon 73. […] It is the will of the general synod that if there are commemorations in the churches and the martyria and in the monasteries and [anything of] the consecrated [elements] is left over, this must be honored through the taking [of them] on the next day after it. (3883)

[This must be received] by the clerics of prudence, [namely] by priests and brothers who have not yet received the sacrifice. (3884)

The sacrifice which has remained shall be divided among them and they shall each take something once it comes to each of them—whether much or whether little; the synod does not permit anyone to take the sacrifice a second time, one after another. (3885)

But if by reason of negligence a mistake takes place, and there is someone whose conscience is troubled, let him honor the sacrament by receiving it. (3886)

If there is not [one to receive it]—so shall it be hidden in a place of honor which is not cultivated. (3887)

The synod does not permit it to be burned in fire, for this is audacity and even a great sin, [in like manner as in the case] of the bodies of the holy men [where] we also do not have the custom of honoring them through burning in fire but rather in honor conceal them under the earth. (3888)

PALESTINE

144. SOZOMEN

Sozomen (Salmaninus Hermia Sozomenus) was probably a native of Bethelia near Gaza in Palestine. Educated in a monastic milieu, he journeyed to Italy and eventually settled in Constantinople, where his profession was that of a lawyer. The dates of his birth and death are unknown, though the latter probably occurred toward the middle of the fifth century.

CPG 3: no. 6030 * Altaner (1961) 274 * Altaner (1966) 227 * Bardenhewer (1908) 378–79 * Bardenhewer (1910) 270 * Bardenhewer (1913) 3:141–44 * Bautz 10:860–63 * Hamell 123 * Jurgens 3:252–53 * Quasten 3:534–36 * Steidle 255 * Tixeront 181 * CATH 14:351–52 * CE 14:165–66 * DCB 4:722–23 * DPAC 2:3261–63 * DTC 14.2: 2469–71 * EC 11:1016–17 * EEC 2:790 * EEChr 2:1081–82 * LTK 9:801–2 * NCE 13:489 * NCES 13:372–73 * ODCC 1525 * PEA (1894) 3.1 (n.s.) 1240–48 * PEA (1991) 11:773

144-A. Church History^†

The nine books (parts of Book IX are missing) of this history, written between 439 and 450, cover the years 324 to 425. This is the author’s second historical account, the first, now lost, spanning the years from Christ’s ascension to the fall of Licinius in 323. Among Sozomen’s source material was the history written by Eusebius of Caesarea (WEC 2:81), often quoted verbatim without acknowledgement (today called plagiarism). Legendary elements are not excluded from this narrative.

I.VIII. Once the Roman empire had passed into Constantine’s hands, he issued a public edict to the citizens of the East commanding them to follow the practices of the Christian religion. […] Christians assumed most of the Roman magistrate offices; all were henceforth forbidden to offer sacrifices, to have recourse to oracles or pagan initiation rites, to dedicate statues to the gods and to celebrate pagan feasts. […] (3889)

As to places of prayer, Constantine ordered the restoration of churches that were sufficiently large; others were wonderfully increased in length and height; elsewhere new buildings were constructed where previously none existed. The emperor furnished money from the imperial treasury. Writing to the bishop of each city and to the provincial governors, he asked them to contribute whatever they wished. […] (3890)

So as to accustom the soldiers to reverence God as he did, Constantine had the symbol of the cross placed upon their weapons. A chapel was built within the palace, and when Constantine set out for war, he had a tent, made in the form of a cross, carried before him so that even in obscure places neither he nor his army would lack a holy house within which they might sing hymns to God, pray, and participate in the mysteries. Priests and deacons followed the tent. Like servants they carried out the offices according to the rule of the Church. Also from this time each of the Roman legions, today known as regiments, builds its own tent to which are assigned priests and deacons. As to the day called the Lord’s Day—known as the first day of the week by the Jews, the day consecrated by the pagans to the sun, and also known as the day before the seventh day— he determined by law that on this day there henceforth be no judicial or other business and that prayers and supplications be offered to God. He honored the Lord’s Day as the day on which Christ was raised from the dead, the day before the seventh day being the day on which Christ was crucified. […] (3891)

III.XIV. […] On the first and last days of the week the monks^a were to approach the altar to share in the holy mysteries; loosening their girdles and removing their garments made of skin, they were to pray twelve times during the day as well as during the evening, and then likewise during the night; they were also to pray three times at the ninth hour. At meals they were to sing a psalm before each prayer. […] (3892)

III.XVI. I am not unaware that some very learned men once lived in Osrhoene:^b for example, Bardesanes,^c who began the heresy bearing his name, and his son Harmonios. The latter, they say, was educated in the Greek disciplines and was the first to introduce musical meters and modes into the language of his father and delivered this to choirs. Still today the Syrians often sing his songs, using not the words of Harmonios but his melodies. Harmonios was not completely sheltered from the heresy of his father nor from the teachings of the Greek philosophers on the soul, on the beginning and ending of the body, and on the reincarnation since, when setting his words to music, he mixed these doctrines with his own writings. Ephrem^d saw how the Syrians were seduced by the beauty of the words and by the rhythm of the melody. And so, accustomed to think like Harmonios and even though he was not acquainted with Greek culture, Ephrem learned the meters of Harmonios and composed his own texts, which were in conformity with the doctrine of the Church. These were used for holy hymns and songs in praise of the saints. Since that time the Syrians sing the music composed by Harmonios but the words of Ephrem. (3893)

III.XX. […] Although the followers of Eustathius^e were in charge of all the churches in Antioch, most of the clergy and people did not fully follow their doctrines. They sang hymns to God in the choirs into which they customarily grouped themselves. At the end of these hymns personal preference was evident: some praised “the Father and the Son” with equal honor; others praised “the Father in the Son,” thus showing by the insertion of the preposition “in” that the Son was inferior. (3894)

Under such circumstances Leontius,^f who at that time belonged to the opposite group, governed the see of Antioch. He did not attempt to hinder those who were praising God according to the tradition of the Council of Nicaea, for he feared fomenting an insurrection of the people. But it is related that he once touched his head, which was filled with white hairs, and said, “When this snow melts, there will be only mud,” suggesting that after his death disagreement in hymn-singing would result in sedition since his successors would not, unlike himself, accommodate themselves to the people. (3895)

V.XIX. […] Since many bodies were buried at Daphne,^g the Emperor Julian,^h believing that opposition to the oracles was solely due to Babylasⁱ the martyr, commanded that the martyr’s coffin be moved. And so the Christians, gathering in that place, carried the martyr’s coffin into the city, approximately forty stadia distant, to the place where it is still located and which is named after him. It is said that the men and women, the youth and maidens, the elderly and the young—all who carried the martyr’s coffin, encouraged one another, singing psalms throughout the whole journey. Apparently they sang to ease the burden of walking but in reality because they were motivated by a certain zeal and spirit of godliness, something not shared by the emperor. The most experienced singers of the psalms sang first, and the whole group responded in harmony with this verse, “All who worship graven images, all who glory in idols, are thrown into disorder.” (3896)

VI.XXIV. […] Following the death of Auxentius^j there was a great uprising of the people since there was no universal agreement as to the selection of a bishop for the church at Milan; the whole city was in the utmost peril. As usually happens, threats were made by those desiring this office and yet not obtaining it. Ambrose, at that time governor of the province, feared an insurrection of the people. So he went to the church and exhorted the people to cease their strife. He had them remember their laws and how pleasing are the mutual harmony and good that come from peace. Hardly had he finished speaking when all suddenly overcame their desire for disputation and voted that Ambrose become the bishop. Since he had not yet been initiated, they urged him to be baptized. They also requested that he be ordained. But when Ambrose protested and would have nothing to do with the priesthood, the people continued to insist. They stated that they would only be pleased if he yielded to their desires. The matter was referred to the court. It is said that the emperor Valentinian,^k hearing about this, prayed to God, giving thanks that the man he had appointed governor was selected to fill the priestly office. When Valentinian learned of the strong desire of the people and of Ambrose’s refusal, he inferred that God arranged this to promote the harmony of the church in Milan and ordered that Ambrose be immediately made a bishop. Baptized and ordained in the same ceremony, Ambrose immediately brought the church in Milan, a church which under Auxentius was so long plagued by division, into divine harmony.^l […] (3897)

About this time the Novatians^m residing in Phrygiaⁿ began to celebrate—contrary to ancient custom—the Pasch on the same day as the Jews. Novatian, the founder of this group, refused to admit to communion those doing penance; and it was only in regard to this that he was an innovator. Novatian and his successors, following the custom of the Roman church, celebrated the feast of the Pasch after the vernal equinox. About this time some Novatian bishops throughout Phrygia gathered in the town of Pazo near the headwaters of the river Sangarius.^o Having no desire to be in communion with those from whom they dissented, they established their own rule, namely, to observe the feast of the unleavened bread and to celebrate the Pasch with the Jews.^p […] (3898)

VI.XXV. At about the same time Apollinaris^q openly initiated the heresy bearing his name. […] In addition to the holy hymns that are customarily sung in church, the people sang certain metrical songs written by Apollinaris, who in addition to his outstanding learning was a poet, skilled in songs of all kinds. By their pleasing quality these songs persuaded many to follow him. Whether feasting or working, men sang them; also women while weaving. Whether sung at work or at leisure, whether on feasts or other days, these songs were composed for the praise of God. […] (3899)

VI.XXVI. […] Some say that Eunomius^r was the first to assert that holy baptism is given by one immersion only, thus corrupting the apostolic tradition which till then was universally observed; it is said that he invented a procedure different from that of the Church. […] Others say—and, as I believe, more correctly so—that Theophronius of Cappadocia^s and Eutychius, both ardent defenders of this heresy, withdrew from communion with Eunomius during the reign of the following emperor and innovated concerning divine baptism and the other doctrines of Eunomius. According to them, baptism is to be given in the name of Christ, not in that of the Trinity. […] Whether it was Eunomius or someone else who first innovated concerning the tradition of baptism, I believe that those who did so were, according to this line of thinking, alone in danger of departing this life without having been baptized, for after being baptized according to the custom received from the beginning, it was impossible for them to rebaptize themselves, and so we must admit that they introduced a practice to which they themselves had not submitted and that they gave to others what was not given them either by themselves or by others. […] They admit that the unbaptized cannot baptize others. Whoever was not baptized according to the rite given by their tradition remains unbaptized as someone who was not rightly signed. They show this by rebaptizing those whom they are able to attract to their side even though these have been baptized according to the tradition of the Catholic Church. Teachings like this do no small harm to our Christian religion. […] (3900)

VII.XVI. At about this time Nectarius,^t the bishop of Constantinople, was the first to remove from the Church the office of the priest in charge of penitents. Almost all the bishops later on followed his example. What this office involved, what was its origin, and the reason behind it, others have related. I will tell you what I know. Sinlessness belongs to the divine nature alone; it does not belong to human nature. God commanded that pardon be granted to penitents even if they fall frequently; and when seeking pardon, it is necessary that the sin be confessed. From the beginning it probably seemed burdensome to the priests to have this public confession with almost all the members of the Church in attendance. And so one of the priests was appointed, a most holy and assuredly prudent man, to preside in such cases. Sinners went to him and acknowledged their sins. He indicated a penance appropriate to each one’s sin. Once this was done, he granted forgiveness. Since the practice of penance did not exist among the Novatians, they did not have this office. Among other religious groups, however, this custom continued to exist. In the churches of the West and especially in the Roman church it is diligently observed. For in Rome there is an open space for the penitents. It is there that they stand and, as it were, lament till the solemnities of the Mass have been completed; they are excluded from sharing in the sacred mysteries. With groans and lamentations they fling themselves down upon the ground. Then the bishop, in tears, also falls upon the ground. All the people likewise confess and weep. The first bishop then stands, raises up those who are prostrate, and, as is fitting, by prayer offers forgiveness to those doing penance. Each person is commanded to do penance voluntarily and in private, by fasting, by not bathing, by abstaining from meat or from other things. When the appointed day arrives, the sinner, as if a certain debt has been removed, is freed from the penalty assigned to the serious sin that was committed and is reunited to the rest of the people in the Church. All this the bishops of the city of Rome have observed from antiquity down to the present day. (3901)

As to the church at Constantinople, a priest was appointed to be in charge of the penitents. A certain noble lady, because of a sin she had confessed, was ordered to fast and to make supplication to God. For this reason she was lingering in the church, and it was here that a deacon raped her. When the people became aware of this, they became very angry because of the insult afflicted on the Church. Especially those in orders were highly scandalized. (3902)

Nectarius, hesitating for a long time as to what he would do, deposed the deacon, who admitted the evil deed. Some advised Nectarius that each person should consult his or her own conscience before sharing in the holy mysteries. As a result he abolished the office of the presbyter in charge of penitents. From that time on this remained the case. It seems to me that what in antiquity was weighty and severe soon became something that was lax and loose. Formerly people were restrained from sinning because they feared confessing their sins and revealing them to a judge.^u (3903)

I also believe that it was for similar reasons that Theodosius^v the emperor, ever zealous in promoting the honor of the Church, ruled that women should not be admitted to ministry unless they are mothers and are at least sixty years of age, as the Apostle Paul required. […] (3904)

VII.XVIII. During the same reign a division occurred among the Novatians as to the time for celebrating the feast of the Pasch. This resulted in another group, that of the Sabbatians. Sabbatius, who with Theoctistus and Mascarius, was ordained a presbyter by Marcian, followed the decision of those who during the reign of Valens^w gathered at Pazo where they stated that the feast of the Pasch should be celebrated on the same day when the Jews celebrate it. After leaving the Church—initially to follow a more austere way of life, for this is what he was professing to live—he also pretended that one reason for leaving was that some received Communion unworthily. However, when Marcian’s desire to innovate was discovered, he was questioned as to why he ordained Sabbatius. It is said that he repeatedly replied that he would have preferred to lay his hands upon thorns rather than upon the head of Sabbatius. Now when he saw that the people of the Church were being divided into two parts, Marcian gathered the bishops of his group at Sangorus, a town located in Bithynia,^x situated near the sea not far from Helenopolis.^y The bishops who gathered there summoned Sabbatius and ordered him to state the reason for his discontent. When he complained that diversity existed regarding the date of the feast’s celebration, the bishops suspected that this was just a pretext to conceal his desire to be made a bishop. And so they made him take an oath that he would never accept the episcopal office. Once he had sworn to this, the bishops agreed that diversity was not a fitting reason for communion to be broken and that each bishop could observe the date as he so desired. They drafted a canon in this regard, which they called the adiaphoron (“indifferent”). This is what occurred during the gathering at Sangorus.^z (3905)

From that time on, Sabbatius followed Jewish practice unless it happened that all observed the Pasch at the same time; when this happened, he fasted as was customary but did so earlier, and privately observed the Jewish law. On Saturday from evening to the prescribed time he kept vigil and said the accustomed prayers; on the following day he together with all the others gathered in church and took part in the sacred mysteries. At first most did not notice this, but with the passing of time it attracted attention. Many imitated him, especially in Phrygia and Galatia^aa where celebrating the feast of the Pasch in this way became a national custom. In time Sabbatius openly left the Church and became bishop of those who followed his teachings. […] (3906)

I am indeed astonished that Sabbatius and his followers attempted to introduce this novelty. As Eusebius, based on the testimony of Philo,^bb Josephus,^cc Aristobulus,^dd and numerous others, relates, the Jews of old offered the Pasch after the vernal equinox when the sun passes through the first sign of the zodiac, called by the Greeks the Ram, and when the moon in the fourteenth day of its age is in the opposite quarter. (3907)

But the Novatians, having studied the matter most diligently, say that neither the founder of their heresy nor his followers observed this custom in the beginning. It was initiated by those who gathered at Pazo, and that at Rome up to this day their co-religionists celebrate this feast as do the other Romans. The latter, who in times past have never celebrated it differently, follow what has been handed down to them by the apostles Peter and Paul. (3908)

Furthermore, the Samaritans, who most faithfully observe the Mosaic Law, never celebrate this feast till the new fruits reach maturity. It is said that the Law calls this the Feast of the First Fruits, and it is not permitted to celebrate this feast till these fruits appear. For this reason it is absolutely necessary that the vernal equinox precede the celebration of this feast. Certainly, those who imitate the Jews in this regard cause me to be greatly amazed, for they do not follow ancient Jewish custom. (3909)

Except for those mentioned above and for those who in Asia are called Quartodecimans,^ee all the heretics, I believe, celebrate this feast as do the Romans and the Egyptians. (3910)

The Quartodecimans celebrate it on the fourteenth day of the moon as do the Jews. This is the origin of their name. (3911)

The Novatians celebrate the day of the Resurrection, but they follow the custom of the Jews and the Quartodecimans when the fourteenth day of the moon falls on the first day of the week. In this case they celebrate the feast so many days after the Jews as there are days between the fourteenth day of the moon and the following Lord’s Day. (3912)

The Montanists,^ff whom people refer to as the Pepuzites and Phrygians, celebrate the Pasch in a strange manner, one invented by them. Criticizing all who determine the time for observing the feast according to the course of the moon, they say that one can pay attention only to the cycles of the sun. According to them each month has thirty days, and they reckon the day following the vernal equinox to be the first day of the year—according to Roman calculation this being the ninth day before the calends of April. It was on this day, they say, that the two great luminaries for indicating the seasons of the year were created. This is shown by the fact that the moon meets the sun every eight years and that the beginning of each new month falls at the same time. Indeed, the eight-year lunar cycle takes place in ninety-nine months and in 2,922 days, during which time the sun makes eight revolutions, each having 365 days and a fourth of a day. They compute the day of the sun’s creation, mentioned in the Scriptures, to have been on the fourteenth day of the moon, namely, on the ninth day before the ides of the same month. It is on this day that they observe the Pasch when it occurs on the day of the Lord’s resurrection. Otherwise, they celebrate it on the following Sunday, for it is written, as they say, that it may be celebrated on any day between the fourteenth and the twenty-first. (3913)

VII.XIX. Thus far we have treated the differences in observing the Pasch. It seems to me that Victor,^gg bishop of Rome, and Polycarp,^hh bishop of Smyrna, came to a very wise decision in regard to this controversy. Because the bishops of the West did not believe that the tradition of Paul and Peter should be abolished, and because the bishops of Asia stated that they wanted to follow the Gospel of John, they unanimously agreed that each could follow his own custom in celebrating the feast without breaking communion existing among them. They concurred that it would be foolish and wrong for those agreeing in major religious issues to be separated from each other because of custom. (3914)

Although professing the same doctrine, all churches do not share the same traditions. For example, in the provinces of Scythia,ⁱⁱ there is only one bishop even though there are numerous cities. In other provinces, however, each town had its own bishop. This is true for Arabia, the island of Cyprus, as well as among the Novatians and the Montanists who live in Phrygia. (3915)

Among the Romans there are only seven deacons, this number having been determined by the apostles; among these deacons Stephen was the first to be martyred. In other churches, however, the number of deacons is not a matter of concern. (3916)

Furthermore, at Rome the Alleluia is sung only once each year, namely, on the first day of the paschal feast. Many Romans are accustomed to swear by reason of having heard or sung this melody. (3917)

In the city of Rome it is not the bishop who teaches the people, nor is it anyone in the church. In Alexandria the city’s bishop alone instructs the people. They say that this practice dates back to the time of Arius,^jj who, though only a presbyter, initiated a new doctrine. (3918)

Another unusual custom may be found at Alexandria, one not existing elsewhere. When the gospel is read, the bishop does not rise from his chair. In Alexandria it is the archdeacon only who reads the gospel whereas in some other places one of the deacons does so; in many churches it is read only by priests whereas on special days the bishop does so, for example, in Constantinople on the first day of the feast of the Resurrection. (3919)

There are some churches where Quadragesima, which occurs before the Pasch and during which the people fast, extends for six weeks. This is true in Illyria^kk and in the western regions, in Libya, throughout Egypt, and in Palestine. At Constantinople Lent lasts seven weeks, as is true for the neighboring provinces as far distant as Phoenicia. In some churches the people fast three alternate weeks, doing so throughout six or seven weeks; in other churches a continuous fast is observed during the three weeks immediately before the feast. Others, like the Montanists, fast only two weeks. (3920)

The people do not gather at the same time or in the same manner in all the churches. In Constantinople and almost everywhere else they gather on Saturday as well as on the first day of the week—something never observed at Rome or Alexandria. In Egypt there are some cities and villages where, contrary to what is observed elsewhere, the people gather on Saturday evening and, though they have not eaten previously, share in the mysteries. (3921)

The same prayers and psalms are not recited in all the churches on the same occasion. Nor are the same lessons read. Thus the Apocalypse of Peter,^ll considered altogether spurious by the ancients, is still read in certain Palestinian churches on Friday when a fast is observed in memory of the Savior’s passion. […] (3922)

VII.XXV. Following the death of Eugenius,^mm the emperorⁿⁿ went to Milan so as to pray within its church. When the emperor arrived at the gates of the building, Ambrose,^oo the bishop of the city, met him, grabbed him by his purple robe, and before a large crowd said to him, “Stand back. You are a man defiled by sin. Your hands are defiled by blood that has been unjustly shed. Unless you do penance, you may not enter; you may not share in the sacred mysteries.” The emperor, admiring the independence of Ambrose, reflected on what he, the emperor, had done and, motivated to do penance and being sorrowful, drew back. […] Ambrose reproached the emperor, forbade him entrance to the church, and refused him communion with the Church. The emperor openly acknowledged his sin, doing so in the church. During the time appointed for him to do penance, the emperor, as was customary for someone in mourning, was not to wear his imperial garb. He also enacted a law stating that officers appointed to carry out imperial commands were to wait thirty days before inflicting the death penalty so that the emperor’s anger might subside and so that there would be an opportunity for mercy and penance. Ambrose did many other things worthy of his priestly office, things apparently known only to those living in that country. (3923)

Among all the wonderful deeds attributed to Ambrose, I have heard this one. It was customary that the emperor, when present with the people gathered in the church, to sit apart from the rest of those who had assembled. Ambrose, noticing that such a practice was due to adulation or to a collapse of discipline, assigned the emperor a place in the church outside the altar’s grill work; thus the emperor was to sit in front of the people and behind the priests. The emperor Theodosius approved this procedure, and from that time till the present we see it observed.^pp […] (3924)

VII.XXVIII. […] It is said that Zeno—and I have witnessed this—when governing the church at Majuma^qq and when almost a hundred years old, never absented himself from the morning and evening hymns or from the rest of the divine office unless sickness hindered him. […] (3925)

VIII.VIII. During the reign of Theodosius [“the Great”] the Arians in Constantinople were deprived of their churches and so had to conduct their ecclesiastical assemblies outside the city walls, first gathering at night in public squares. Divided into two groups, they antiphonally sang psalms, adding certain conclusions composed by them and reflecting their teachings. At daybreak, singing in public, they went to the place where they worshiped. This was done on some of the more important feasts and on the first and seventh days of the week. What they added was capable of leading to quarrels and disputes, as for example, “Where are those who say that the three persons are one power?” Other similar texts were interspersed throughout their hymns. John [Chrysostom],^rr fearing that some members of his church might be misled by this, commanded that his people also sing the psalms. It was not long till John’s people surpassed the Arians in number and in outward appearance, for they carried before them silver crosses and lighted candles. The eunuch of the empress was appointed to oversee all this; he was to prepare the hymns for singing and to cover whatever cost was involved. The Arians, either moved by envy or overcome by feelings of revenge, attacked the Catholics. People on both sides were killed. […] Having begun the custom of singing hymns for the reason and in the manner described above, Catholics continue to do so up till the present day. […] (3926)

VIII.XXI. John [Chrysostom], deposed by the judgment of the bishops, no longer went to the church but stayed home in his episcopal residence. At the end of Quadragesima and during that holy night when we celebrate the annual feast in memory of the Lord’s resurrection, John’s partisans, being assaulted while celebrating the sacraments of baptism, were expelled from the church by the soldiers and by some of John’s enemies. This being unanticipated, a great disturbance arose in the baptistery. The women, in tears, were in great turmoil; the children were crying; the priests and deacons, still wearing the vestments used for worship, were beaten and violently ejected from the church. […] When the people began to understand how they were being attacked, they did not use the church on the following day but celebrated the Pasch in the spacious public bath named after the Emperor Constantius. Officiating were bishops, priests, and others who rightly administer ecclesiastical affairs.^ss […] (3927)

145. JEROME

Jerome (Eusebius Hieronymus) was born ca. 345 at Stridon in Dalmatia. Perhaps as early as 354 he went to Rome to study grammar. Baptized there, Jerome proceeded to Trier and then to Aquileia, where he associated himself with the ascetical life. In 373/374 he set off to Jerusalem. Ill health, however, forced him to spend considerable time in Antioch, where he studied Greek. And while living as a hermit from 375 to 378 in the desert of Chalcis east of Antioch, he learned Hebrew.

Ordained a presbyter by Paulinus of Antioch in 379, Jerome went to Constantinople and then on to Rome, where he became the friend and secretary of Pope Damasus (WEC 2:52). While there he also directed a circle of aristocratic ladies (e.g., the widows Marcella and Paula) whose financial generosity on Jerome’s behalf did not pass without unfavorable notice on the part of the Roman clergy.

After the pope’s death Jerome left Rome in 385, from where he went to Antioch, Palestine, and Egypt. Returning to Palestine in 386, he took up residence in a monastery in Bethlehem, where he spent thirty-four years translating texts and engaging in other literary and scholarly activity. He died in 420.

At the urging of Pope Damasus Jerome began work on the texts of the Scriptures, beginning with the four Gospels. In 391 he initiated a new translation of various books of the Old Testament on the basis of the original Hebrew or Aramaic. Sometime before ca. 392 Jerome made a hasty translation of the psalter, using the Septuagint as his basis—this translation was once mistakenly identified with what is known as the Roman Psalter, the text of the psalms generally used in Italy down to the sixteenth century. Another psalter, known as the Gallican Psalter because of its popularity in Gaul, was produced by Jerome ca. 392, who used as his basis Origen’s Hexaplaric text of the Septuagint. Finally ca. 400 Jerome produced the Hebrew Psalter, a work that never attained general acceptance. The Vulgate version of the Bible is for the most part the work of Jerome and includes the Gallican Psalter, which was generally adopted for liturgical use.

CPG 3: nos. 7815ff.; CPL nos. 580ff. * Altaner (1961) 462–76 * Altaner (1966) 394–404 * Bardenhewer (1908) 455–73 * Bardenhewer (1910) 395–410 * Bardenhewer (1913) 3:605–54 * Bardy (1930) 99–110 * Bautz 2:818–22 * Hamell 139–45 * Jurgens 2:182–214 * Labriolle (1947) 2:498–557 * Labriolle (1968) 334–73 * Leigh-Bennett 272–89 * Quasten 4:212–46 * Steidle 160–66 * Tixeront 253–59 * Wright (1928) 211–67 * CATH 6:702–6 * CE 8:341–43 * CHECL 318–22 * DACL 7.2:2235–2304 * DCB 3:29–50 * DHGE 27:1021–27 * DictSp 8:901–18 * DPAC 2:1583–88 * DTC 8.1:894–983 * EC 6:652–64 * EEC 1:430–31 * EEChr 1:606–9 * LTK 5:91–93 * NCE 7:872–74 * NCES 7:757–60 * ODCC 867–68 * PEA (1991) 5:548–51 * RACh 15:117–39 * TRE 15:304–15

G. Morin, “La lettre de s. Jérome sur le cierge pascal: résponse à quelques difficultés de M. l’abbé L. Duchesne,” RB 9 (1982) 392–97. * P. Antin, “Le cilice chez s. Jérôme,” VS Supplément 1 (1947) 58–61. * P. Blanchard, “Le correspondance apocryphe de pape s. Damase et de s. Jérôme sur le psautier et le chant de l’alleluia,” EphL 63 (1949) 376–88. * A.A. Stephenson, “The Lenten Catechetical Syllabus in Fourth-Century Jerusalem,” TS 15 (1954) 103–16. * J. Janixi, “De institutione quadragesimae apud s. Hieronymum,” Periodica de Re Morali, Canonica, Liturgica 47 (1958) 41–60. * J. Lecuyer, “Le problème des consécrations épiscopales dans l’église d’Alexandrie,” BLE 65, 4th ser. (1964) 242–57. * A. de Vogüé, “La Règle du Maître et la lettre apocryphe de s. Jérôme sur le chant des psaumes,” SM 7 (1965) 357–67. * Y.M. Duval, “Saint Jérôme devant le baptême des hérétiques: d’autres sources de l’Altercatio Luciferani et Orthodoxi,” REAug 14 (1968) 145–80. * E. Ferguson, “Ordination in the Ancient Church,” ResQ 5 (1961) 17–32, 67–82, 130–46. * T. Marsh, “The History of the Sacramental Concept,” MilS 3 (1979) 21–56. * P. Nautin, “Le premier échange épistolaire entre Jérôme et Damase: lettres réelles ou fictives?” FZPT 30 (1983) 331–44.

145-A. Dialogue between a Luciferian and an Orthodox Christian^†

Written ca. 382 or perhaps earlier, this treatise is directed against the teachings of Lucifer (d. ca. 370), a strongly anti-Arian bishop of Cagliari in Sardinia who refused to acknowledge the ministry of those Arian bishops who converted to orthodoxy. The protagonists in the discussion are a Luciferian (L) and an Orthodox Christian (O).

V. L. […] The priest offers his sacrifice for the laity, imposes his hand on the one subject to him, requests the return of the Holy Spirit, and having prayed before the people, reconciles to the altar whoever was delivered to Satan for the ruin of the flesh, doing this so that the person’s soul might be saved.¹ Nor does he restore one member to health till all the other members have together wept with him. […] (3928)

VIII. L. […] Do you not know that it is the Church’s custom to lay hands on those who have been baptized in order to invoke the Holy Spirit? Where, you ask, is this written down? In the Acts of the Apostles. Even if the authority of the Scriptures gave no support here, the consent of the whole world regarding this practice would make it a matter of obligation. Many other things observed as a tradition in the Church take upon themselves the authority of written law, for example, dunking the head three times and then, after coming up out of the water, tasting the mixture of milk and honey as a sign of infancy, not kneeling to worship and not fasting on Sunday and during Pentecost; many other unwritten things have won a reasonable claim for themselves. […] (3929)

IX. O. Certainly I don’t deny that it is the Church’s custom for the bishop to go to those living far distant from the major cities and who were baptized by presbyters and deacons. He does so in order to invoke the Holy Spirit through the imposition of the hand. […] When the bishop imposes his hand, he does so on those who were baptized into the orthodox faith, those who believe that the Father, the Son, and the Holy Spirit are three persons, one in substance. […] Should you inquire why a person baptized in the Church receives the Holy Spirit, whom we assert is given in true baptism, and only through the hands of the bishop, learn that our authority for this practice comes from the fact that the Holy Spirit descended upon the apostles after the Lord’s ascension. We find that in many places this practice is more for the honor of the bishop than from any law. If the Holy Spirit descends only at the request of the bishop, to be mourned are those in country-houses or fortresses or in more remote areas who, after being baptized by the presbyters or deacons, depart this life before being visited by the bishop. The good health of the Church depends upon the dignity of its chief priest, and if some special and unique power were not given him by all, there would be in the Church as many schisms as there are priests. For this reason neither a presbyter nor a deacon has the right to baptize without having been ordained and without being ordered to do so by the bishop. Yet we know that, as frequently happens, in cases of necessity the laity may baptize, for what a person has received, a person may give. […] (3930)

145-B. Life of Hilary^†

This biography was written after Jerome’s travels in Syria and Egypt and during his early period in Bethlehem (ca. 386–90). Hilary of Gaza (ca. 291–371) spent many years as a hermit in the Egyptian desert. Numerous miracles were ascribed to this holy man.

XXXII. Returning to Aphroditos and keeping with him only two of the brothers, Hilary stayed in the near-by desert. […] His reputation did not remain unknown to those dwelling in that place, and both men and women with pale faces and gaunt with hunger asked that Hilary, as Anthony’s successor, grant them rain. Seeing them, Hilary was extremely moved. Raising his eyes to heaven and with uplifted hands, he immediately presented their request. Behold, that thirsty and parched region, once it was drenched with rain suddenly issued forth a large number of serpents and poisonous animals. As a result, countless people were bitten and would have immediately died had they not hurried to Hilary, who blessed some oil. All the farmers and shepherds applied this ointment to their sores and were thus restored to good health. (3931)

145-C. Commentary on the Epistle to the Galatians^††

Jerome intended to write on all the Pauline letters but finished commentaries on only four: Philemon, Galatians, Ephesians, and Titus. This commentary dates from Jerome’s early stay in Jerusalem.

II.IV. […] Someone might say: If it is not permitted to observe the days, the months, the seasons, the years, then we also commit a similar sin when we observe the fourth Sabbath, the day of preparation, the Lord’s Day, the Lenten fast, the feast of Easter, the joy of Pentecost, and—according to each region—the times appointed for honoring the martyrs. Whoever gives a simple reply to this says: The Jewish feasts are not our feasts. We do not celebrate the Passover of the unleavened bread but that of the Cross and Resurrection. Nor do we follow Jewish custom in counting out seven weeks in Pentecost, but we revere the coming of the Holy Spirit. So that the disorderly gathering of the people not lessen faith in Christ, certain days have been appointed when all of us might come together in unity. The purpose here is not that the day on which we gather be more crowded but so that on whatever day the people come together a greater joy might arise from seeing one another. Whoever tries to respond more effectively to the opposite question should affirm that all days are equal, that Christ was crucified not only on the Day of Reparation, that he rose not only on the Lord’s Day; but that it is always the holy day of the Resurrection and that we are always to be nourished by the Lord’s Body. Fasts and assemblies take place on days appointed by those prudent ones who have more time for the world than for God. Truly they do not wish to spend their whole lives gathered in church. So before engaging in human activities they offer the sacrifice of their prayers to God. How few are they who always practice at least these small things that have been appointed or observe the times for prayer or fasting? Just as we can always pray or fast and, having received the Lord’s Body, incessantly celebrate the Lord’s Day with those who are rejoicing, so the Jews are never allowed to sacrifice the lamb, to observe Pentecost, to set up the tents, and to fast each day. […] (3932)

145-D. Commentary on the Gospel of Matthew^†

This work, hastily written in 398, was requested by Eusebius of Cremona, a companion of Jerome in Bethlehem.

IV.XXV.6. “But at midnight a voice cries out: Behold the spouse is coming. Go out to meet him.”¹ Suddenly, as in the middle of the night and in total peacefulness, when sleep is most heavy, the coming of Christ will be announced by the sound of the angels and the trumpets of the virtues who preceded him. Let us give the reader something of a useful explanation. According to Jewish tradition Christ will come at midnight just as was true in the past in Egypt when at Passover the angel of death came, when the Lord passed over the houses, when the doorposts were made holy by the blood of the lamb. Behold, I am sure this is the origin of the apostolic tradition which continues: at the Paschal Vigil it is not permitted to dismiss before midnight the people who are awaiting the coming of Christ. Once this moment has passed, security henceforth being secured, all celebrate the feast. Thus the words of the psalmist, “At midnight I will arise to praise you because of your just decrees.”² (3933)

145-E. Preface to the Rule of Pachomius^††

It was after 404 that Jerome translated into Latin this and other Pachomian documents.

3. Whoever is the first to enter the monastery is the first to sit, to walk, to chant the psalms, to eat at the table, to receive Communion in the church; determining this is not a person’s age but the date of profession. (3934)

5. The sick are strengthened by wonderful help and abundant meals. Those in good health observe greater abstinence: on Wednesday and Friday all fast except at the time of Easter and Pentecost. On other days those desiring to eat do so after the sixth hour. […] (3935)

7. The fathers of all the monasteries have a single leader who resides in the monastery of Bau. At Easter all, except those whose presence in the monastery is necessary, gather with him so that close to fifty thousand men celebrate the feast of the Lord’s Passion. (3936)

8. During the month of Mesore, namely, August, following the example of the remission given during the Jubilee Year,¹ there are days when sins are pardoned to all and when those at odds with one another are reconciled. […] (3937)

145-F. Against Vigilantius^†

Responding to a treatise by Vigilantius, a priest of Aquitaine who visited Jerusalem in 395, Jerome here defends the veneration of the saints and their relics, the custom of observing vigils, as well as various other pious practices. Jerome said he wrote the treatise, which dates from 406, in a single night.

VII. We, however, do not light candles during the day, as you mistakenly accuse us of doing; but by their comfort we temper the night’s darkness. And so we keep watch till dawn lest we, blind like you, slumber in the darkness. There are the ignorant or the simple-minded lay people or the pious women concerning whom we can say, “I admit that they have zeal for God but not according to knowledge.”¹ They do these things to honor the martyrs. Does this harm you? Even the apostles once pleaded that the ointment was wasted, but the Lord corrected them.² For just as Christ did not need the ointment, so the martyrs do not need the light of the candles; a certain woman, however, used ointment to honor Christ, and the devotion of her heart was accepted. Those lighting candles are rewarded according to their faith, for the apostle says, “Let all be fully convinced in their own minds.”³ Do you call people like this idolaters? I do not deny that all of us who believe in Christ came from the error of idolatry. We were not born Christians but were reborn as Christians. Because we once worshiped idols, should we now not honor God so that we do not seem to honor him with the honor we showed to the idols? In one instance idols were given honor—something to be reprobated. In the other instance honor is given to the martyrs—something to be accepted. For even where there are no relics of the saints, throughout all the churches of the East when the gospel is read, candles are lighted even when the light of dawn reddens the sky; surely this is done not to dispel the darkness but as a sign of joy. […] (3938)

IX. As to keeping vigil and observing the night-watches that are often celebrated in the basilicas of the martyrs, in another letter, one I wrote about two years ago to the venerable presbyter Riparius, I gave a brief response. But you argue that all these observances should be condemned so that we do not appear to be frequently observing the Pasch and appear not to observe the year’s customary vigils. Now if this is true, sacrifices should not be offered to Christ on Sunday to avoid the appearance of having frequent celebrations of the Pasch of the Lord’s resurrection; to avoid the appearance of having many Easters rather than only one Easter. However, the pious should not be accused of the errors and faults of the young and of the most simple-minded women, faults that are often detected during the night; to be sure, these are generally seen as occurring during the Paschal Vigil, and yet the fault of a few should not be held against religion. […] (3939)

145-G. Dialogue against the Pelagians^†

These three books, written in 415, are considered by many to be Jerome’s best polemical work. Atticus (A) is the Catholic protagonist; Critobulus is the Pelagian spokesman.

I.XXV. […] A. According to the apostle women are to be silent in church,¹ and if they desire to know something, they should consult their husbands at home. You should not be content with having given your spouse knowledge of the Scriptures unless you take delight in her singing and canticles, for you have a heading that says: “Women are to sing to God.” Yet who does not know that it is at home that women are to sing, far removed from male company and from the tumultuous crowd? You permit what is not allowed; as a result women do openly what should be done with all modesty, without any witness or authority of a teacher. (3940)

145-H. Homilies

In 1897 Dom Gabriel Morin published a number of homilies by Jerome: fifty-nine on the psalms, ten on Mark’s Gospel, and another ten on various other texts. In 1903 Morin issued fourteen homilies by Jerome on the psalms and two on Isaiah. These sermons were given in Bethlehem, especially on Sundays, and appear to have been recorded by various members of Jerome’s congregation.

145-H-1. ON PSALM 91 (92)^††

The title of Psalm 91 (92) is “A psalm: a song for the Sabbath Day.” The Sabbath day cannot exist unless six days precede it. We work for six days; on the seventh day we rest. And so we can sing to the Lord only on the Sabbath Day. We cannot sing to him as long as we are doing the works of this world, namely, during the six days. As we read in Leviticus, “On the Sabbath you shall do no servile work.”¹ Consequently no one on the Sabbath, on the day when the Lord rested, is to do any servile work, namely, whatever pertains to this world. To be done is whatever pertains to the Sabbath. Do you want to know why on the Sabbath priests are at work in the Lord’s temple? On the Sabbath no one is allowed to cut wood. Indeed, the man found doing so in the desert was stoned to death.² Nor may a fire be lit or anything else done. You see that all these things, which cannot be done on the Sabbath by anyone in the world, are permitted only to the priests: they cut wood, light a fire, do other services, and sacrifice victims. Now why have I mentioned this? To show you that, according to the Law, on the Sabbath we are to cease doing all the works of the world and are to do the things that pertain to God. A psalm, therefore, is a song on the Sabbath, a day when we work for God, not for the world. […] (3941)

145-H-2. ON PSALM 149^†

[…] Wherever there is a choir, many diverse voices are brought together into one song. Just as individual chords make one sound in the song, so diverse voices, namely, when the faithful assemble together, form the Lord’s choir. May they praise his name as a choir. Where there is dissension, where there is envy, there is no choir. […] (3942)

145-H-3. ON MARK 11:15–17^††

[…] Behold! The days of fasting have ended—days of fast, days of penance, days of purification. Let us now rejoice and be glad. The man in the Gospel, who is said to carry a little flask of water, leaves the house and goes to the guest room.¹ You are about to be baptized. And so prepare yourselves today for what will occur tomorrow. Those who head off to battle diligently make themselves ready beforehand. Does the enemy have a shield? A sword? A spear? Arrows? Is his horse refreshed? Arms are prepared beforehand so that one can fight. Fasting is your weapon; humility your battle. Should any person have something against another, let him or her forgive in order to be forgiven, for no one should consider approaching baptism to have sins forgiven who has not forgiven others. If you have something against another, extend forgiveness. I did not say that those having something against you are to forgive; no, if you have something, you are to forgive. It is in the power of another whether to forgive or not forgive. It is within your power to forgive so that you may be forgiven. You are approaching baptism. How happy are you, for you will be reborn in Christ. You will put on the garment of Christ. You will be buried with Christ so that you may rise with Christ. During the remaining days you will hear in proper order about the things that pertain to the mysteries; as for now, I have told you that, starting tomorrow, you may know that you must labor greatly. May the all-powerful God strengthen your hearts; may God make you worthy of his washing; may God descend upon you in baptism and sanctify the water so that you might be sanctified. No one having doubts is to approach. No one is to say, “Do you think my sins have been forgiven?” Whoever approaches in this manner will have no sins forgiven. It is better not to approach at all than to do so with such an outlook and especially those of you who seek baptism because you desire to serve God in a monastery. (3943)

145-H-4. ON MARK 13:32–33; 14:3–6^†

[…] When you go down into the life-giving font with the Savior, then you will have to learn how the ointment comes upon the Savior’s head. If Christ is your head, then your head is to be anointed, and you are anointed after the baptism. (3944)

145-H-5. ON THE NATIVITY OF THE LORD^††

[…] Let us recall in our hearts that Christ was born on this day. Others believe he was born on the Epiphany. We do not condemn the opinion of others; we merely follow our own. “Let all be fully convinced in their own minds.”¹ Those who hold that the Savior was born on the Epiphany and we who believe he was born on this day—all of us worship the same Lord; all of us acknowledge the same infant. […] (3945)

145-H-6. ON PSALM 41 (42). TO THE NEOPHYTES^†††

[…] Before baptism the neophytes spoke to one another, saying, “When will I come and appear before the face of God?”¹ Behold, what they sought is now given. They came and stood before the face of God, and they appeared before the altar and before the mystery of the Savior. No one deserves to see this except those who with good conscience and repentant hearts call this to mind: “My tears were my bread day and night.”² Throughout the whole season of Lent they dedicated themselves to prayer and fasting; they slept in sackcloth and ashes, seeking the life to come by confessing their sins. Because they shed tears and showed sorrow, they are told, “Those who sow in tears will reap rejoicing.”³ Also, “Blessed are those who mourn, for they will be comforted.”⁴ (3946)

When the devil went on to insult them and say, “Where is your God?”⁵ they, having received Christ’s Body and having been reborn in the life-giving font, confidently speak and say, “I will go to the place of the wonderful tabernacle, up to the house of the Lord.”⁶ The church is the house of God; it is a wonderful tabernacle because within it dwell the voices of joy, thanksgiving, and the sounds of those who are feasting. Certainly the angels in heaven and all the powers rejoice that our brothers and sisters have come to belief and have obtained eternal life. For if the angels rejoice and are happy over one sinner doing penance and over the one sick lamb carried back on the shoulders of the shepherd, how much more will the whole heavenly kingdom rejoice with so many of the brethren being reborn and made clean in the life-giving waters, purified from the ancient stain of sin and prepared for their dwelling place. (3947)

145-H-7. ON EASTER SUNDAY^†

[…] Just as Mary, the Virgin Mother of God, holds first place among all women, so today is the mother of all days. This is something new, and yet it is confirmed by the Scriptures; this day is both one from seven as well as one beyond seven. Today is called the eighth day, and for this reason some psalms bear the title “for the octave.” This is the day on which the synagogue came to an end and on which the Church was born. This is the day in whose number eight souls were saved in Noah’s ark.¹ Its counterpart, says Peter, now saves you.² This is the day concerning which Ecclesiastes commands, “Make seven or eight portions.”³ These are the eight steps by which in Ezekiel we go up to God’s temple. This is the eighth day whose sacred meaning, with the faith of all nations in Christ, begins Psalm 8: “O Lord, our Lord, how wonderful is your name throughout the whole world.”⁴ (3948)

Why must I go on and on? A whole day would not be sufficient for me to explain today’s mystery. I say only this, namely, that the universal grace of the Sabbath and the ancient festival of the Jewish people are changed by the solemnity of this day. On the Sabbath the Jews performed no servile work; on the Lord’s Day, namely, on the day of Christ’s resurrection, we do no servile work because we are not servants of vice and sin. Whoever sins is the servant of sin. The Jews do not leave their houses; we do not leave the house of Christ, for we are in the Church. […] (3949)

145-I. Letters

More than 150 letters are found in the corpus of Jerome’s writings. Some of these, however, were written to Jerome; others are Jerome’s translations of various Greek documents.

145-I-1. LETTER 14. TO HELIODORUS, MONK^†a

VIII. […] Far be it that I should say anything unfavorable about those clerics who, being successors of the apostle, bring about the Body of Christ by sacred words; through them we are Christians; they possess the keys of the kingdom of heaven; to a certain extent they render judgment before the day of judgment; they preserve the spouse of Christ by a modest chastity. Yet as I mentioned earlier, the status of the monk is one thing, that of the clergy is another. The clergy feed the sheep, and I am fed by them. They live by the altar, and I—should I not bring my gift to the altar—have the axe applied to my root as if I were a tree bearing no fruit. (3950)

145-I-2. LETTER 22. TO EUSTOCHIUM^††a

XXXV. […] The cenobites live apart from one another, dwelling in connected cells. Till the ninth hour no monk, except those whom we call deans, is to visit another monk. The task of the deans is to console with comforting words those whose spirits are disturbed. After the ninth hour the monks come together, sing psalms, and read the Scriptures according to their custom. Once the prayers have ended and all are sitting, the person known as “father” begins the exposition. While he is speaking, there is such a great silence that no one dares look at another or cough. Praise for the speaker is found in the weeping of the listeners. Tears silently flow down their cheeks, and yet their sorrow does not erupt into sobbing. When he begins to speak of Christ’s kingdom, of future happiness, of the heavenly glory to come, you can see all the monks, with eyes lifted up toward heaven and with restrained sighing, saying among themselves, “Who will give me wings like those of a dove so that I can fly and be at rest?”¹ Then those who have gathered are dismissed, and each group of ten goes with its father to the table. Each week they take turns serving one another. During the meal there is no noise, no talking. They take only bread, legumes, and vegetables; their only seasoning is salt and oil. Only the elderly receive wine and with the young have a meal so that the advanced years of the former be supported and that the tender years of the young not begin to decay. Thereupon all rise together and after singing a hymn they return to their cells. There until evening each speaks with his companions and says, “Did you notice so-and-so, how much grace he has, how great a silence he has observed, how restrained is his walking?” Should they encounter a sick person, they give consolation; if they see someone fervent in love of God, they encourage that person’s zeal. At night, in addition to the public prayer, each is to keep watch in his own cell. […] Each Sunday they devote themselves to prayer and the readings, having first carried out their customary tasks. Each day they are taught something from the Scriptures. Throughout the whole year they observe the same fasts except during Lent when they live more strictly. After Pentecost the evening meal is changed into a midday meal, both to satisfy ecclesial tradition and not to burden the stomach with a double amount of food. […] (3951)

XXXVII. Even though the apostle commands us to pray always,² and although sleep itself is a prayer for the holy ones, nonetheless, we ought to observe the various hours of prayer so that if we should perhaps be totally involved in our work, time itself will warn us as to our duty. There is no one who is unaware that prayer should take place at the third, sixth, and ninth hours as well as at dawn and in the evening; nor that one should ever leave the table without first giving thanks to the Creator. We should arise two or three times during the night and review what we have memorized from the Scriptures. […] (3952)

145-I-3. LETTER 41. TO MARCELLA^†a

3. […] In accord with apostolic tradition—and the whole world agrees with us—we fast for one Lent. They [the Montanists] observe three forty-day fasts each year as if three saviors had suffered, not that it is unlawful to fast throughout the year except for Pentecost. Yet it is one thing to fast because one is obliged to do so, and another to fast voluntarily. […] (3953)

145-I-4. LETTER 46. PAULA AND EUSTOCHIUM TO MARCELLA^††a

XII. […] As said earlier, in the country-home of Christ there is complete rusticity and, except for the singing of the psalms, there is silence. Wherever you turn, the ploughman holding the plow is singing Alleluia, the exhausted reaper finds relief in singing the psalms, and the vinedresser sings the songs of David while pruning the vine. These are the songs that are found in this country. As people say, they are the songs of love. They are whistled by the shepherds. They are the tools used by the tiller. […] (3954)

145-I-5. LETTER 48. TO PAMMACHIUS^†a

XV. […] Paul the apostle says that we are not able to pray after having had sexual relations with our wives.¹ Peter exhorts continence so that our prayers not be impeded.² […] What is greater? To pray or to receive the Body of Christ? If intercourse hinders what is less important, so much the more does it hinder what is more important. (3955)

In the same work I stated that David and his companions, because of the Law, were not able to eat the loaves of proposition unless they were able to answer that for three days they were free from women, not only from prostitutes—something prohibited by the Law—but from their wives to whom they were rightly joined.³ The people also, when about to receive the Law on Mount Sinai, were ordered to abstain from their wives for three days.⁴ I know that at Rome it is customary for the faithful always to receive the Body of Christ, a practice I neither censure nor approve—let all be fully convinced in their own minds⁵—but I appeal to the consciences of those who on one and the same day receive Communion after having had intercourse and, according to Persius, “have washed away the night in a stream.”^b Why, I ask, do they not dare go to the martyrs? Why do they not presume to enter the churches? Is there one Christ in public and another Christ at home? Whatever is not permitted in church is not permitted at home. Nothing is hidden from God. Night shines like the day before him. All are to examine themselves⁶ and then approach the Body of Christ. Postponing Communion for one or two days does not make a Christian more holy so that what I have not merited today I will merit tomorrow or the next day. If I grieve that I did not receive the Body of Christ, then I should for a short time refrain from my wife’s embrace so that I might prefer the love of Christ over that of my wife. […] (3956)

145-I-6. LETTER 51. FROM EPIPHANIUS, BISHOP OF SALAMIS IN CYPRUS, TO JOHN, BISHOP OF JERUSALEM^††a

II. […] Many bishops in communion with me have ordained presbyters in our province, presbyters whom we were unable to provide for, and they have sent to us deacons and subdeacons whom we gratefully received. […] I have never ordained deaconesses nor sent them into other provinces, nor have I ever done anything to cause division in the Church. […] (3957)

IX. I have heard that some are murmuring against me. When we went on to the holy place that is called Bethel so that, according to the Church’s custom, I might join you in celebrating the collecta, I came to the village called Anablatha. Passing through, I saw a lamp burning there. Upon inquiring as to what kind of place it was, I was told it was a church. Entering in so that I might pray, I found there a curtain suspended on the church’s doors, a curtain dyed, embroidered, and having an image of Christ or of one of the saints—I don’t remember precisely whose image it was. When I saw that an image of a man was hanging in a church of Christ—this being contrary to the authority of the Scriptures—I tore the curtain apart and advised the custodian of the place that this curtain be used as a shroud for some deceased poor person. Those in charge murmured, saying that since I tore the curtain apart, it was fitting for me to give them a replacement. […] I have now sent them the best curtain I have been able to find, and I ask that you direct the presbyter of that place to receive […] the curtain that I am sending and to direct that in Christ’s church curtains of any other type—contrary as they are to our religion—are not to be hung. […] (3958)

145-I-7. LETTER 52. TO NEPOTIAN^†a

VIII. When speaking in church, seek not the people’s cries of approval but their lamentations. The tears of those listening are to be your praises; the words of the presbyter are to be based on the reading of the Scriptures. Do not be a declaimer or a garrulous chatterbox; rather, be someone who is most skilled in the mysteries and in the sacraments of your God. (3959)

145-I-8. LETTER 60. TO HELIODORUS^††a

XII. […] Nepotian took care to see that the altar was glowing, that the walls were without dust, that the brick pavement was wiped clean, that the doorkeeper was always at his post, that the curtains were always on the doorways, that the sacristy was clean, and that the vessels were shining. With reverent care he saw to all the ceremonies, and he neglected no duty, whether great or small. Whenever you looked for him in the church, you found him there. […] He decorated the basilicas of the Church and the shrines of the martyrs with various types of flowers, foliage, and vine leaves so that whatever was pleasing in the church, whether by location or appearance, testified to the work and zeal of the presbyter in charge of it. (3960)

145-I-9. LETTER 71. TO LUCINIUS^†a

VI. You ask whether a fast is to be observed on Saturday and whether the Eucharist is to be received each day, as is customary in the Roman church and in Spain. […] Briefly, I believe that ecclesiastical traditions, especially those that do not hinder faith, are to be followed as earlier generations passed them down; what one church does is not to be rejected because another church acts differently. And so would that we fast at all times, as we read in the Acts of the Apostles that the faithful did with Paul during the days of Pentecost and on the Lord’s Day.¹ These, however, are not to be accused of the Manichaean heresy since bodily nourishment is not to be preferred to spiritual nourishment. As to the Eucharist, without any rebuke from me or pang of conscience you may always receive. Listen to the psalmist who says, “Taste and see the goodness of the Lord”² and sing with him, “My heart pours forth a good word.”³ This is what I am saying. Do not fast on feastdays; do not fast during the weekdays of Pentecost. Each province is to follow its own desires⁴ and to consider the precepts of the elders as apostolic laws. (3961)

145-I-10. LETTER 77. TO OCEANUS^††a

XI. Fabiola^b had just breathed her last and returned her soul to Christ to whom it belonged […] when all the people in the city gathered for her funeral. They sang psalms, and the golden roofs of the temple shook with Alleluias raised on high. Choirs of young and old acclaimed her deeds and sang the praise of her holy soul. […] (3962)

145-I-11. LETTER 82. TO THEOPHILUS, BISHOP OF ALEXANDRIA^†††a

II. In the Gospel we read: “If you bring your gift to the altar and while there you remember that your brother has something against you, leave your gift there before the altar and go first to be reconciled with your brother; and then come and offer your gift.”¹ If we are not to offer our gifts without being at peace, how much the more are we to be at peace when receiving the Body of Christ? How can I in good conscience respond “Amen” to the Eucharist of Christ when I have doubts about the love of the person presenting it? (3963)

145-I-12. LETTER 98. FROM THEOPHILUS^†

XIII. […] He [Origen^a] pretends that the Holy Spirit does not extend its work to inanimate things and does not reach those who lack reason. He asserts this but does not recognize that the mystical waters of baptism are made holy by the coming of the Holy Spirit and that the Lord’s bread, which shows forth the Body of the Savior and which we break to sanctify ourselves, as well as the holy cup—all being placed on the table of the church and which are certainly inanimate—are made holy by the invocation and the coming of the Holy Spirit. […] (3964)

145-I-13. LETTER 107. TO LAETA^††a

I. […] A holy and faithful household sanctifies a nonbeliever. Someone who is surrounded by a group of believing children and grandchildren is a candidate for the faith. I even think that if [your father] had such a family when he was young, he would have been able to believe in Christ. He might spit upon and deride my letter; he might call me foolish or mad; and yet his son-in-law did this before he came to faith. Christians are made, not born. […] (3965)

IX. […] May your daughter never go out in public without you, her mother. May she never visit the basilicas of the martyrs or the churches without you. […] May our little virgin not observe days of vigil and solemn night vigils while being in the least separated from her mother’s side. […] She should rise at night for prayer and psalmody. She should sing the psalms in the morning and at the third, sixth, and ninth hours as if to join the battle line of Christ. She should light the lamp to offer the evening sacrifice. May she spend the day doing all this; may she pass the night in similar fashion. May reading follow prayer; may prayer follow reading. Time will pass quickly when it is filled with such a great variety of works. (3966)

145-I-14. LETTER 108. TO EUSTOCHIUM^†††a

XX. I will now say a word about the procedure followed in the monastery [established by Paula]. […] She divided the many virgins whom she gathered from the various provinces—some of noble birth, others from the middle or lower class—into three groups or monasteries so that, although apart for work and for meals, they came together for the singing of the psalms and for prayer. After the singing of the Alleluia—this being a signal calling them together for the collecta—no one was permitted to stay behind. […] At dawn, at the third, sixth, and ninth hours, in the evening, and at midnight they sang the psalms, one after another. Not one of them was allowed to be ignorant of the psalms; each day they were to learn something from the holy Scriptures. Only on the Lord’s Day did they proceed to the church next to which they lived, each group following its own mother. Returning home together, they devoted themselves to their assigned tasks. […] (3967)

XXIX. Neither tears nor sorrow, so customary in the world, followed the death of Paula. Rather, all the monks were loudly singing the psalms in various languages. With their own hands the bishops placed her body upon a bier and carried it to the church located in the cave of the Savior where they placed it in the center. Other bishops carried torches and candles, whereas others led the choirs of the psalm-singers. […] In Greek, in Latin, and in Syriac they sang the psalms one after another, not only during the three days before the interment beneath the church and next to the cave of the Lord but during the rest of the week. […] (3968)

145-I-15. LETTER 109. TO RIPARIUS^†a

I. […] We honor the relics of the martyrs so that we might adore him on whose behalf they were martyred. We honor the servants so that this honor might extend to their Master. […] (3969)

145-I-16. LETTER 113. TO THEOPHILUS^††

II. In your work I admire what is useful for all the churches, namely, that the ignorant be instructed by the authority of the Scriptures concerning the reverence they should show when receiving holy things and when ministering at Christ’s altar; they are to learn that the holy cups and holy veils and whatever else pertains to the worship of the Lord’s passion are not inert and unfeeling objects devoid of holiness but, because of their close relationship with the Lord’s very Body and Blood, are to be venerated with the same dignity as that shown to his Body and Blood. (3970)

145-I-17. LETTER 120. TO HEDIBIA^†††a

II. […] We believe that the bread which the Lord broke and gave to his disciples is the Body of the Lord who said to them, “Take and eat, this is my Body.”¹ We also believe that the cup is the cup concerning which he said, “Drink from this, all of you, for this is my Blood of the new covenant which is shed for many unto the forgiveness of sins.”² This is the cup concerning which we read in the Prophet, “I will accept the cup of salvation and call upon the name of the Lord.”³ And elsewhere, “Your cup cheers me like the best oil.”⁴ For if the bread that comes down from heaven is the Lord’s Body and if the wine that he gave his disciples is his blood of the New Testament, the blood he shed for the remission of sins, then we disregard the stories of the Jews and ascend with the Lord to the Upper Room, prepared and clean, and receive from him on high the cup of the New Testament and there, celebrating the Passover with him, may we be intoxicated with the wine of sobriety. Food and drink are not the kingdom of God but “justice and joy and peace in the Holy Spirit.”⁵ It is not Moses but the Lord Jesus who gives us true bread. He is both the table companion as well as the feast; he is the one who eats and who is consumed. […] (3971)

145-I-18. LETTER 130. TO DEMETRIAS^†a

XV. […] In addition to the order of psalmody and prayer, which you are always to follow at the third, sixth, and ninth hours, in the evening, at midnight and when morning breaks, you should decide on how many hours you will devote to the study of Scripture, how much time for reading, doing so not to burden the soul but to delight and instruct it. […] (3972)

145-I-19. LETTER 146. TO EVANGELUS^††

I. In Isaiah we read, “The fool will speak what is foolish.”¹ I hear that a certain person has become so foolish as to place deacons before priests, even before bishops. Now if the apostle clearly teaches that presbyters are the same as bishops, then would not a servant of the table and of widows be arrogant to consider himself superior to those whose prayers bring about the Body and Blood of Christ? Now by what authority do I say this? Listen to the following testimony, “Paul and Timothy, servants of Christ Jesus, to all the holy ones in Christ Jesus who are at Philippi with the bishops and deacons.”² Do you wish another example? In the Acts of the Apostles Paul speaks as follows to the priests of the one Church, “Watch over yourselves and over the whole flock, in which the Holy Spirit has made you bishops so that you might care for the Lord’s Church which he acquired by his own blood.”³ And so that no one may contend that there were many bishops in the one Church, listen to the following testimony which most clearly proves that the bishop and the presbyter are the same: “This is why I have left you in Crete so that you might correct what needs correcting and might appoint presbyters in each city as I have commanded you to do. A bishop or a dispenser of God should be without sin, married only once, having faithful children who are not accused of licentiousness or rebellion. He must be blameless.”⁴ And to Timothy, “Do not neglect the gift given to you by prophecy through the imposition of the hands of the presbyters.”⁵ In his first letter Peter says, “I beseech the presbyters among you, doing so as a fellow presbyter and a witness to the suffering of Christ and a participant in the glory that will be revealed. Feed the flock of Christ, overseeing it not by force but willingly as God would so desire.”⁶ The Greek makes this more clear: episkopountes, namely, “overseeing,” and this is the origin of the word “bishop” [episcopus]. Now does the testimony of such great men appear insignificant to you? Then just listen to the Trumpet of the Gospel, the Son of Thunder, whom Jesus loved the most, who from the breast of the Savior drank the waters of doctrine, “The Presbyter to the chosen lady and to her children, whom I love in truth.”⁷ In another letter he writes, “The Presbyter to the beloved Gaius whom I love in truth.”⁸ Afterwards one presbyter was selected to be set over the others, this being done as a remedy for schism so that no one divide the Church of Christ by drawing it to himself. For at Alexandria, from the time of Mark the evangelist to Heraclas and Dionysius, the presbyters always selected one of their own number to be bishop, to be higher in rank, just as an army appoints its leader or as deacons select from among themselves one whom they know to be diligent, making him an archdeacon. For other than ordaining, what does a bishop do that a presbyter cannot do? Are we to judge that there is one Church in the city of Rome and another in the rest of the world? Gaul and Britain, Africa, Persia, India, and all foreign countries adore the one Christ and observe one rule of faith. If you seek authority, the world is greater than its major city. Wherever there is a bishop, whether in Rome or Engubium, whether at Constantinople or at Rhegium, whether at Alexandria or at Zoan, each bishop’s dignity and priesthood is one. Power over riches and the lowliness of poverty do not make him any more or any less a bishop. All are successors of the apostles. (3973)

II. But you ask why a presbyter in Rome is ordained on the testimony of a deacon. Why do you mention the custom of one city only? Why do you oppose to the Church’s laws a smaller number of cases that can be called into question. The rarer something is, the more it is sought after. In India the penny-royal is more expensive than pepper. Being few in number, deacons are more highly regarded, whereas presbyters, because of their numbers, are less thought of. Even in the church of Rome the presbyters sit whereas the deacon stands although—defects gradually increasing—I have seen a deacon in the bishop’s absence sitting among the presbyters and at domestic meals giving his blessing to the presbyters. Those acting in this manner should know they are not acting correctly. They should listen to the apostle, “It is not fitting that we should neglect the word of God to minister at the table.”⁹ Let them know why they were appointed deacons. Let them read the Acts of the Apostles. May they remember their condition. The name presbyter refers to age; the term episcopus refers to dignity. Consequently when writing to Timothy¹⁰ and to Titus¹¹ the apostle speaks of the ordination of the bishop and of deacons, and yet he says absolutely nothing about presbyters because the office of the presbyter is contained in that of the bishop. When someone is promoted, it is from the lower to the higher. […] (3974)

146. MARK THE DEACON

Mark, a deacon, was an assistant to Porphyry, bishop of Gaza 395–420. Porphyry, born ca. 347, spent a number of years as a monk in Egypt and Palestine and was ordained a priest ca. 392, becoming bishop of Gaza in 395. At the time Gaza, a city in southwest Palestine, was a center of Greek paganism, one of the last strongholds of the old religion, its residents not even allowing Christians to construct churches within the town’s borders. One of Porphyry’s main goals as bishop was to eliminate pagan worship from the city, especially by having the pagan temples destroyed or replaced. He died in 420.

CPG 3:6722 * Altaner (1961) 257 * Altaner (1966) 243 * Bardenhewer (1913) 4:308–11 * Bardenhewer (1910) 318–19 * Steidle 245–46 * DACL 14.1:1465–69 * DCB 3:826 * DictSp 10:266–67 * DPAC 2:2101–2 * EC 8:40 * EEC 1:527 * EEChr 2:721 * PEA (1894) 14.2:1867

146-A. Life of Porphyry, Bishop of Gaza^†

Scholars believe that this biography, based on notes written by Mark, was redacted in the late fifth or early sixth century.

XXI. Some of the Greeks […] came with us to the holy church. The saintly man [Porphyry], having sealed them with the sign of Christ, had them depart. There were 127 of them, 78 men, 35 women, and 14 children, of whom 5 were maidens. And once we had offered the perfect sacrifice of thanksgiving, each returned home. […] On the eleventh [of January] we celebrated the feast of our Lord and Master’s Theophany, doing so with joy, singing hymns, and giving thanks for all the blessings given us through God’s loving kindness. […] (3975)

XXXI. All present^a were struck with wonder and cried out, “Great is the God of the Christians. Great is the priest Porphyry.” The next day the woman’s parents, her husband, and all the members of her family went to blessed Porphyry. Throwing themselves at his feet, they requested to be sealed in Christ. Porphyry marked them with the Christian seal, made them catechumens, and enjoined them to frequent the holy church. He then instructed them and a little later baptized them, together with the woman and her infant who was given the name Porphyry. Some sixty-four people were enlightened [baptized] because of this woman. (3976)

XLVII. […] The day arrived when the young emperor Theodosius^b was to be baptized. The whole city was decorated with silk, jewels, and all types of ornamentation to such an extent that it is simply impossible to describe the city’s splendor. One could see the throng of citizens moving like a wave, their glistening garments assuming all forms and colors. It is beyond my ability to describe this splendor; to do so belongs to those who are skilled in writing. For me, I return to my true account. (3977)

After the young Theodosius had been baptized and while he was returning to the palace from the church, one could again view the magnificent crowd of dignitaries walking at the head of the procession and clothed in shining garments. All, in fact, wore white so that the crowd seemed to be covered with snow. In front of the procession were the patricians, the important civil servants, all sorts of celebrities, together with sections of the army—all carrying candles so that it seemed as if the stars were shining on the earth. Close by the infant, who was being carried, walked the emperor Arcadius himself,^c happy in countenance and brighter than the purple he was wearing. One of the notables was holding the infant who also was garbed in a white robe. We were amazed in seeing all this glory. And Saint Porphyry told us, “If earthly things, which pass so quickly, have such glory, what about the heavenly things prepared for those who are worthy of them, ‘things the eye has not seen nor has the ear heard, things that have never entered into the human heart.’”¹ (3978)

LVII. […] We called to the owner of the ship^d and said to him, “Do you desire that your ship be saved together with us and your own soul?” He replied, “Unquestionably!” And the bishop [Porphyry] said to him, “Reject your evil belief and believe in the true faith; be saved, you, your ship, and all of us.” The ship owner said, […] “I believe what you believe; I reject the heresy of Arius and Arius himself.” […] The holy bishop took and sealed him again, praying over him, and also had him share in the divine mysteries. Meanwhile the storm ceased; toward evening the wind receded; the weather was good for sailing. […] (3979)

XCII. Five years had to pass before the construction of the great holy church was completed. Its name was Eudoxiana, called after the Empress Eudoxia,^e most beloved of God. The most holy Porphyry consecrated it on Easter,^f the Day of the Resurrection, doing so in a splendid fashion, sparing no expense. Those who gathered were all the monks, about a thousand of them together with other devout people, clergy, laity, and bishops. All the days of the holy Easter were days of rejoicing. Choirs of angels were seen not only during the offices of the church but also at the time meals were taken. Their table was not only material but also spiritual: a psalm was said after the meat course; there was a hymn after the libations. When the pagans saw what had happened, their hearts were warmed. Strangers from all over arrived to gaze upon the beauty and magnificence of this holy church, which was said to be greater than all the other churches existing at the time. (3980)

EGYPT

147. APOPHTHEGMATA PATRUM

The Apophthegmata Patrum or Sayings of the Fathers is an anonymous collection of proverbs, maxims, and anecdotes illustrating the piety and desert experience of the Egyptian monks. Oral in origin, the collection has come down to us in various languages, e.g., Greek, Latin, Syriac, Coptic, Armenian, etc., thus testifying as to the popularity of the work, which appears to have been edited or redacted toward the end of the fifth or the beginning of the sixth century. Two forms exist: one listing the monks alphabetically, the other presenting general topic areas. Much research remains to be done to unravel the complexity of this precious historical resource on early Eastern monasticism.

CPG 3: nos. 5560ff. * Altaner (1961) 256–57 *Altaner (1966) 239 * Bardenhewer (1913) 4:107–9 * Bardy (1929) 155–56 * Quasten 3:187–89 * Steidle 100 * CATH 1:719 * CE 1:623–24 * CHECL 379–80 * DHGE 3:1021–23 * DictSp 1:765–70 * DPAC 1:291–92 * DTC 1.2:1602 * EC 1:1670–71 * EEC 1:60–61 * EEChr 1:87–88 * LTK 1:849 * NCE 1:678 * NCES 1:568–69 * ODCC 88 * PEA (1991) 1:894 * RACh 1:545–50

Arsenius ^{† a}

XXIV. […] Another time Abba^b Arsenius said to Abba Alexander, “After you finish cutting your palm branches, come and join me in eating. But if guests should arrive, then eat with them.” Abba Alexander was a slow worker, someone who took his time. When the hour for eating came, he still had branches to cut. Wishing to comply with the older monk’s directives, he waited till he finished his work. But Abba Arsenius, seeing that Abba Alexander was late, went ahead and ate, thinking to himself that guests had perhaps arrived. Abba Alexander, his work being completed in the evening, returned. The old man asked him, “Did you have guests?” (3981)

“No, I did not.”

Then Abba Arsenius asked, “So why did you not come?”

“Because you told me that I should come only after I had cut the palm branches. I complied with what you said. I did not come because my work was not yet finished.”

The old monk marveled at his careful obedience and told him, “Break your fast right now so that you might say your synaxis [of prayer]; take some water so that your body not become weak.”

Epiphanius ^c

III. Blessed Epiphanius, the bishop of Cyprus, was told the following by the abbot of a monastery Epiphanius had founded in Palestine. “By your prayers we have not neglected our canon [of prayer] and the psalmody, but we zealously celebrate Terce, Sext, and None. But Epiphanius, reproaching them, said, “Clearly you neglect the other hours of the day when you cease praying. It is fitting that a true monk always have prayer and psalmody in his heart.” (3982)

Macarius ^d

XXXIII. […] Macarius said, “Two young men, foreigners, came to see me. […] When early morning came, I pretended that I had just awoken. They did likewise. The older of the two said to me, ‘Is it your wish that we say the twelve psalms?’ I replied in the affirmative. The younger man sang five psalms, each with six verses and one Alleluia. At each verse a flame of fire poured forth from his mouth and ascended into heaven. The same was true for the other. When he opened his mouth in psalmody, it was as if a flame of fire issued forth, extending upward as far as the heavens. For a short while I also recited the psalms, saying them by memory.” […] (3983)

An Abba from Rome

I. Once there was a Roman monk who lived in Scetis^e close to a church. […] An Egyptian notable, hearing about him, came to pay a visit, thinking that the monk would be leading a very ascetic life. Entering, he greeted the monk. After a prayer was said, they sat down. […] When evening came, they recited twelve psalms and fell asleep. Likewise during the middle of the night. In the morning the Egyptian rose and said to the monk, “Pray for me.” He then departed. […] (3984)

148. CYRIL OF ALEXANDRIA

Born in Alexandria ca. 375, Cyril apparently led a monastic life for a number of years. His uncle was Theophilus, the metropolitan of Alexandria 385–412 and an opponent of John Chrysostom (WEC 2:74). Cyril was a supporter of Theophilus, whom he succeeded as metropolitan.

As bishop Cyril was more than eager to engage in controversy. As to the pagans, he appears to share at least indirect blame for the cruel murder of the neoplatonist philosopher Hypatia at the hands of a Christian mob. As to the Jews, he once expelled them from Alexandria after an incident of Jewish-Christian strife. Both Arianism and Novatianism were also objects of his rhetoric. But it is especially in regard to his opposition to Nestorius that Cyril is most remembered. Nestorius, metropolitan of Constantinople, defended the proposition that Mary was the mother only of Christ’s humanity and consequently could not be called the Theotokos (“the mother of God”). The position of Nestorius was eventually condemned at the Council of Ephesus (431), which was presided over by Cyril, who died in 444.

Although a first-rate theologian and a prolific author, Cyril is perhaps more often remembered by historians as a bishop who loved power, conflict, and controversy, all used, in his mind, on behalf of orthodoxy.

CPG 3: nos. 5200ff. * Altaner (1961) 328–34 * Altaner (1966) 283–88 * Bardenhewer (1908) 360–70 * Bardenhewer (1910) 230–40 * Bardenhewer (1913) 4:23–78 * Bardy (1929) 149–54 * Bautz 1:1183–86 * Hamell 118–21 * Jurgens 3:205–36 * Quasten 3:116–42 * Steidle 90–95 * Tixeront 160–64 * CATH 3:407–12 * CE 4:592–95 * CHECL 353–57 * DCB 1:763–73 * DHGE 13:1169–77 * DictSp 2.2:2672–83 * DPAC 1:691–96 * DTC 3:2476–2527 * EC 3:1715–24 * EEC 1:214–15 * EEChr 1:310–12 * LTK 2:1368–70 * NCE 4:571–76 * NCES 4:465–70 * ODCC 443–44 * RACh 3:499–516 * TRE 8:254–60

E. Michaud, “Saint Cyrille d’Alexandrie et l’eucharistie,” RIT 10 (1902) 599–614, 675–92. * J. Mahé, “L’eucharistie d’après s. Cyrille d’Alexandrie,” RHE 8 (1907) 677–96. * A. Struckmann, Die Eucharistielehre der hl. Cyrill von Alexandrien (Paderborn, 1910). * P.-T. Camelot, “L’eucharistie dans l’école d’Alexandrie,” Div 1 (1957) 71–92. * E. Gebremedhin, Life-Giving Blessing: An Inquiry into the Eucharistic Doctrine of Cyril of Alexandria, Acta Universitatis Upsaliensis; Studia Doctrinae Christianae Upsaliensia 17 (Uppsala, 1977). * L.J. Welch, Christology and Eucharist in the Early Thought of Cyril of Alexandria (San Francisco, 1994).

148-A. Dialogue on the Trinity^†

This anti-Arian treatise consists of seven dialogues with a certain Nemesius, a friend of the author. The first six dialogues treat the divinity of the Son; the seventh, the Holy Spirit.

By nature all of us are separate individuals. Nonetheless, we are united as one. We have different personalities, and thus one person is Peter or John, Thomas or Matthew. Yet we are, as it were, molded into the one body of Christ. We feed on one flesh alone. One Spirit makes us one; as Christ is one and indivisible, so we are no longer apart but one in him. And so Christ said to his heavenly Father, “That they may be one as we are one.”¹ (3985)

148-B. Adoration and Worship of God in Spirit and in Truth^††

6. Suppose that some part of your body is ill. Now if you truly believe that the Lord of the Sabbath—as well as the various invocations attributed by Scripture to God in accord with the divine nature—will cure your illness, then even when you utter these sayings over yourselves, you will fare much better than the pagans since you are glorifying God and not the impious spirits. I also recall the divinely inspired writing which says, “Are any among you sick? Let them call in the presbyters of the Church.”¹ (3986)

148-C. Glaphyra^†††

The Glaphyra or Elegant Comments is a systematic explanation of certain Pentateuch passages. The work, in seven books, was written after 412.

II. […] He commanded that during this night, namely, in this world, flesh be eaten. This is what Paul had in mind when he wrote, “The night has passed; the day approaches.”¹ By this Paul clearly meant the world to come, whose light is Christ himself. Therefore, he says, they eat flesh in this world. For insofar as we are in this world, we will imperfectly share Christ by means of his holy Body and precious Blood. However, when on the day of his power and strength we will hasten forward and, as is written,² go up to join the fellowship of the saints, there we will be made holy in another fashion, one known by him who distributes and gives future benefits. Receiving the holy Body and drinking the salutary Blood have within themselves a profession of Christ’s death, a death he suffered for our sake. As he said elsewhere when establishing laws concerning this mystery, “As often as you eat this bread and drink this wine, you will proclaim the death of the Lord.”³ In the present world we proclaim his death by sharing in these things. […] (3987)

148-D. Commentary on the Gospel of John^†

This highly theological and polemical commentary was written before 429. It is divided into twelve books, with only fragments remaining of books seven and eight.

II.1. On John 3:5. […] The human spirit is made holy by the Spirit; the body by water that has been sanctified. For just as water placed in a kettle receives its power from a strong fire, so through the working of the Spirit perceptible water is transformed, receiving a certain divine and ineffable power and sanctifying all who are within it. (3988)

XI.11. On John 20:21. So that we might come together as united with God and with one another—even though we differ from each other in body and soul—the Only-Begotten has devised a certain means sought by his own wisdom and the counsel of the Father. By one body he, blessing through mystical communion those believing in him, has us share the same body with him and with each other. Can anyone divide those who are joined to Christ through the unity of that holy body and remove them from the natural unity existing among them? Now if all of us share in the one bread, so all of us form one body.¹ Christ cannot be divided. The Church is called the body of Christ; we are his individual members, as Paul said.² We are all united to the one Christ through his holy body since we receive him who is one and indivisible into our bodies. In this way our members serve him rather than ourselves. […] (3989)

XII.1. On John 20:22–23. […] He believed that those who already possessed the divine and ruling Spirit should be able to forgive or retain the sins of any as they so desired since the Holy Spirit dwells in them, the Spirit who forgives or retains as the Spirit wills even though, as it happens, this is done by men. Furthermore, those having the Spirit forgive or retain sins, I believe, in two ways: they either invite to baptism those whose probity of life and perseverance in faith has made them suitable for baptism or they forbid or delay from divine grace those who are not yet worthy of it. Yet there is still another means whereby sins are forgiven or retained, namely, when they correct the Church’s sinful children and pardon those who do penance. (3990)

XII.2. On John 20:26–27. […] Rightly, then, do we have our holy assemblies in church on the eighth day. To use allegorical language, as the idea demands, we do close the doors. Nonetheless, Christ visits and appears to all of us, whether invisibly or visibly: invisibly as God but also visibly in the body. He allows us to touch his holy Body and gives it to us. It is through divine grace that we can share in the blessed Eucharist. Doing so we receive Christ into our hand so that we may firmly believe that he in truth did raise up the temple of his body. To share in the holy Eucharist is to proclaim Christ’s resurrection. Christ’s own words prove this, the very words he used when he carried out this type of the mystery. As it is written, he broke the bread and gave it to them, saying, “This is my Body, which is given for you unto the forgiveness of sins: do this in memory of me.”³ The divine mysteries not only fill us with divine blessedness. They are a true profession and memorial of Christ’s death and resurrection which took place for us. […] (3991)

148-E. Apology to the Emperor^†

Writing to Emperor Theodosius II,^a Cyril here explains his actions before and during the Council of Ephesus in 431.

Then the holy synod gathered in the church named after Mary^b and appointed Christ to be, as it were, its confessor and head. The gospel book was placed on its holy throne in order to be venerated. […] (3992)

148-F. Letter 9. To Posidonius^††a

6. […] Having failed on this occasion, Nestorius^b thought of something else. He said, “Why did you have private gatherings and celebrate the sacrifice in homes?” Almost every cleric said to him, “Each of us does so when the times or necessity so demand.” Nonetheless, Nestorius brought a decree of deposition against the man. […] (3993)

149. ISIDORE OF PELUSIUM

Born ca. 360 in Alexandria, Isidore was a priest and a member of a monastic foundation near Pelusium, a port city in Lower Egypt. Although the sixth-century Roman deacon Rusticus speaks of him as an “abbas monasterii circa Pelusium,” common opinion is that “abbas” here means a “teacher” or “instructor.” Highly regarded among his contemporaries, Isidore died ca. 440.

CPG 3: nos. 5557ff. * Altaner (1961) 308–9 * Altaner (1966) 267–68 * Bardenhewer (1910) 316 * Bardenhewer (1913) 4:100–107 * Bautz 2:1383 * Quasten 3:180–85 * Steidle 99 * Tixeront 168 * CATH 6:153–54 * CE 8:185–86 * DCB 3:315–20 * DHGE 26:211–12 * DictSp 7.2:2097–2103 * DPAC 2:1834–35 * DTC 8.1:84–98 * EC 7:254 * EEC 1:417–18 * EEChr 1:593 * LTK 5:618 * NCE 7:673–74 * NCES 7:601–2 * ODCC 851 * PEA (1894) 9.2:2068–69 * PEA (1991) 5:1121

149-A. Letters^†

Some 2,012 letters (19 being doublets) written by Isidore were collected between 450 and 550 at a monastery in Constantinople. They treat a wide variety of topics: e.g., exegesis (for the most part not allegorical), spirituality, theology, contemporary events. The letters, usually very brief and written from 393 to 433, have come down to us artificially divided into five books.

I.XC. […] Women were originally permitted by the apostles and presbyters to join in singing so as to prevent their gossiping in church. Later, this permission was withdrawn since it was learned that women did not gain any salutary fruits of penance from divine song but used the sweetness of melody for disturbances of every kind since they looked on it exactly the same way as theater music. […] (3994)

I.CXXII. When the bishop goes up to the church’s episcopal chair, he extends the peace, doing so in imitation of the peace Jesus left to his disciples.¹ The people reply, “And with your spirit.” The meaning here is as follows. Lord, the peace you offered us is our unity together. Grant us peace, namely, a similar unity with you, a unity that can in no way be broken,² so that we, made peaceful with your Spirit (indicated to us at creation’s beginning), may never be separated from your love. (3995)

I.CXXV. […] In grave necessities and dangerous situations the saying is: “Surrounded as we are by evils, let us baptize our children as soon as possible.” (3996)

I.CCXXVIII. The reason why the reception of the divine sacraments is called Communion is that the sacraments join us to God and make us members and participants of his kingdom. (3997)

^† Translated from E.C. Butler, The Lausiac History of Palladius: A Critical Discussion Together with Notes on Early Egyptian Monasticism, Texts and Studies 6 (Hildesheim, 1967) 26ff.

a. Pachomius (ca. 290–346): founder of Egyptian cenobite monasticism (WEC 2:86).

^† Translated from Dialogue sur la vie de Jean Chrysostome. Palladius, vol. 1, ed. A.-M. Malingrey and P. Leclercq, SChr 341 (Paris, 1988) 124–25, 162–63.

^† Translated from PG 65:475–76.

a. Lucian: a priest of Antioch martyred at Nicomedia in 312.

^† Translated from PG 67:99ff.

a. Acesius: an early fourth-century Novatianist bishop of Constantinople, present at the Council of Nicaea (WEC 2:71-C).

b. The Decian persecution began in 249 and concluded in June 251 when Decius was killed in battle.

c. Athanasius: anti-Arian bishop (328–73) of Alexandria (WEC 2:90).

1. 1 John 5:17.

d. Eustathius (ca. 300–ca. 380): bishop of Sebastie in Armenia.

e. Novatians: members of a highly rigorist yet orthodox Christian community whose name is taken from the Roman cleric Novatian (d. 257/258), who, disappointed with the papal election of Cornelius in 251, joined this community, had himself ordained bishop, and became a rival of Cornelius as bishop of Rome.

f. Phrygia: a region located in what is now northern Turkey.

g. Paphlagonia: a Roman province in Asia Minor bordering on the Black Sea.

h. Cornelius: bishop of Rome 251–53.

i. Valerian (Publicus Licinius Valerianus): Roman emperor 253–60.

j. Sangarius: a river in Asia Minor flowing into the Black Sea.

k. This is also related by Sozomen, Church History VI.XXIV (WEC 3:3898).

l. Auxentius: Arian bishop of Milan 355–74.

m. Arians: those following a doctrine propagated by Arius (ca. 260–336), a priest in Alexandria, who denied the unity and consubstantiality of the three persons of the Trinity and consequently the full divinity of Christ, a doctrine condemned by the Council of Nicaea in 325.

n. Ambrose: bishop of Milan 373/374–97 (WEC 2:53).

o. Valentinian: Roman emperor of the West 364–75.

p. A description of this incident is also found in Theodoret of Cyr, Church History IV.VI (WEC 3:3516–17), as well as in Sozomen, Church History VI.XXIV (WEC 3:3897).

q. Homoousians: a term designating the opponents of Arianism who professed the Nicene Creed with its expression “homoousios.”

r. Nectarius: bishop of Constantinople 381–97.

s. Another description is given by Sozomen, Church History VII.XVI (WEC 3:3901–3).

t. Valens Augustus: emperor of the East 364–78.

u. Bithynia: a region in what is now northwest Turkey.

v. Galatia: a Roman province in what is now Turkey and centering around modern Ankara.

w. Another description is given by Sozomen, Church History VI.XVIII (WEC 3:3905–6).

2. Gal 4:21. 3. Gal 4:10. 4. Col 2:26. 5. Heb 7:12.

x. Victor: bishop of Rome 189–98.

y. Quartodecimans: Christians who always celebrated the Christian Pasch on the 14 Nisan no matter the day of the week, and not on Sunday.

z. Irenaeus: bishop of Lyons ca. 178–ca. 200 (WEC 1:15).

aa. Citations from this letter are given in Eusebius, Church History V.XXIV (WEC 2:2017–22).

bb. Polycarp (ca. 69–ca. 155): bishop of Smyrna, now Izmir on the west coast of Turkey (WEC 1:12).

cc. Socrates is mistaken here since Gordian was emperor 238–44.

dd. Anicetus: bishop of Rome ca. 154–ca. 166.

ee. Church History V.XXIV.6 (WEC 2:2016).

ff. Josephus: Jewish historian (37–ca. 100).

gg. This letter is not included in WEC’s excerpts from the Life of Constantine. Rather, the letter is found in Theodoret of Cyr, Church History I.IX (WEC 3:3507–9).

hh. Illyrica: a Roman province located in what is now the Balkan Peninsula.

ii. Thebae: a city located in southern Egypt on the Nile south of modern Qena.

jj. Thessalonica: today Salonika, a city in northern Greece.

kk. Thessaly: a region in eastern Greece bordering on the Aegean Sea.

ll. Caesarea: an ancient seaport in Palestine.

mm. Cappadocia: a district in eastern Asia Minor.

nn. Hellespont: the strait connecting the Black Sea with the Aegean Sea.

oo. Macedonians: from ca. 380 a term referring to those who, though not Arians, refused to acknowledge the divinity of the Holy Spirit.

pp. John Chrysostom: bishop, orator, theologian (WEC 2:74).

qq. Eudoxia Augusta (d. 404): wife of the Roman emperor Arcadius.

rr. Another account of this is found in Sozomen, Church History VIII.VIII (WEC 3:3926).

ss. Ignatius: bishop of Antioch ca. 69–ca. 107 (WEC 1:9).

tt. Namely, Theodosius II, Roman emperor of the East 408–50 (WEC 3:134).

^† Translated from Theodosiani Libri XVI cum Constitutionibus Simondianis et Leges Novellae ad Theodosianum Pertinentes, ed. Th. Mommensen and P.M. Meyer, 3rd ed. (Berlin, 1962) 820, 880–81.

a. Augustus: namely, Theodosius II, emperor in the East 408–50.

b. Valentinian Caesar: emperor in the West 425–55.

c. Praetorian Prefect: the Roman official who at this time was head of the civil and juridical administration of the empire.

d. Garments: the white robes worn by the newly baptized after baptism.

e. Apostolic passion: either the time after Easter when the Acts of the Apostles were read or the feasts of the apostles.

f. Valentinian I: emperor in the West 364–75.

g. Valens: emperor in the East 364–78.

h. Proconsul: an official who commanded an army in one or more provinces and who was often the provincial governor.

i. Valens: see note g above.

j. Gratian: emperor in the West 367–83.

k. Valentinian II: emperor in the West 375–92.

l. Vicar: a deputy of the Praetorian Prefect.

m. Praetorian Prefect: see note c above.

n. Donatists: members of a Christian group in Africa who emphasized the Church as being one holy body and who rejected sacraments celebrated by those outside Donatism.

^† Translated from Homélies paschales I: une homélie inspirée du traité sur la Pâque d’Hippolyte, trans. and ed. P. Nautin, SChr 27 (Paris, 1950).

a. Words in brackets have been added by the editor of SChr 27.

1. Ps 110:3.

2. Ps 19:1. 3. Ps 110:3. 4. Matt 13:52. 5. Ibid.

6. Luke 22:15. 7. Exod 12:1–15.

8. Exod 12:43–49. 9. Exod 26:30. 10. Exod 12:2. 11. Ibid. 12. Exod 13:3. 13. Exod 12:5. 14. Exod 12:4. 15. See Exod 12:6. 16. Ibid. 17. Exod 12:7. 18. Exod 12:9. 19. Ibid. 20. Exod 12:46. 21. See Exod 12:11. 22. Ibid. 23. Ibid. 24. Exod 12:13. 25. Exod 12:15. 26. Exod 12:43–44. 27. Exod 12:46. 28. Exod 12:45. 29. Exod 12:47. 30. Exod 12:49.

31. Luke 23:43. 32. See Matt 28:9. 33. John 6:31. 34. Exod 31:18. 35. See Gal 3:24.

36. Jer 4:3. 37. Exod 12:11. 38. Exod 12:12. 39. Joel 2:30–31.

40. Amos 5:18–20. 41. Exod 12:13. 42. Ibid. 43. Exod 12:2.

44. Isa 61:2. 45. Isa 53:7. 46. John 1:29. 47. Exod 12:5. 48. Exod 12:3. 49. See Exod 12:6. 50. Exod 12:4. 51. See Exod 12:6. 52. Ibid. 53. Isa 1:15. 54. Exod 12:7. 55. Matt 15:24. 56. See Exod 12:8. 57. Matt 26:26.

58. Exod 12:8. 59. Luke 12:49. 60. See Exod 12:9. 61. Ibid. 62. Ibid. 63. 1 Tim 2:5. 64. Rom 10:15; Isa 52:7. 65. Exod 12:10. 66. See John 20:25, 27. 67. Exod 12:15; see 12:8. 68. Isa 1:7. 69. Exod 12:11. 70. Ibid. 71. Exod 12:11. 72. Exod 3:5. 73. Luke 3:16.

b. The text here is corrupt.

74. Exod 12:11. 75. Isa 11:2. 76. Exod 12:11. 77. Ibid. 78. Exod 12:12. 79. Exod 12:15. 80. 1 Cor 5:7. 81. Ibid. 82. See Exod 12:43–44. 83. Matt 7:6. 84. Gal 3:13. 85. Exod 12:46.

86. 1 Pet 1:19. 87. Gal 4:7. 88. Zech 6:12. 89. Luke 1:35. 90. Isa 53:8. 91. Ps 110:1. 92. Ps 89:26–27. 93. Ps 2:7–8. 94. Isa 45:14.

95. Ps 45:6–7. 96. Ps 24:9–10. 97. Ps 110:4. 98. Jer 17:9, LXX. 99. Isa 7:13–14. 100. Isa 9:4–5. 101. Isa 53:9. 102. Isa 53:2–3.

103. Rom 8:3. 104. Luke 5:31. 105. Isa 42:6–8. 106. Isa 35:6. 107. 1 Cor 15:26, 55. 108. See Luke 22:15. 109. Matt 26:26–28; see 1 Cor 11:25.

110. Luke 22:42. 111. Matt 26:41. 112. Matt 3:11.

113. Ps 110:3. 114. John 8:12. 115. See Matt 27:51. 116. 1 Cor 10:4. 117. Luke 23:46. 118. Luke 23:43. 119. John 11:43. 120. Luke 8:54. 121. 1 Cor 15:56. 122. Col 1:18; see Rev 1:5.

123. See Matt 28:9. 124. Eph 4:22; Col 3:9. 125. See 1 Cor 15:48. 126. Ps 24:7. 127. Ps 24:8. 128. Ibid. 129. Ps 107:16; Job 38:17. 130. See Matt 22:10.

^† Translated from Vie d’Hypatios, ed. G.J.M. Bartelink, SChr 177 (Paris, 1971) 120–23, 124–25, 180–83, 234–35, 288–91.

1. Ps 119:164.

^† Translation from DEC 1:87–88, 94.

a. See Orleans II (533) can. 3 (WEC 4:4597); Braga II (572) can. 3 (WEC 4:4756); Barcelona II (599) can. 1 (WEC 4:4772).

b. See Nicaea I (325) can. 19 (WEC 2:1456); Laodicea (between 343 and 381) can. 11 (WEC 2:1964); Nîmes (394) can. 2 (WEC 2:1226); Statuta (5th c.) can. 100 (WEC 3:3119); Orange I (441) can. 25 (WEC 3:3136); Epaon (517) can. 21 (WEC 4:4577); Dvin (527) can. 17 (WEC 4:4844); Orleans II (533) can. 18 (WEC 4:4600).

^† Homilies translated from R. Tonneau, ed., Les homélies catéchétiques de Théodore de Mopsueste, ST 145 (Rome, 1949). For an excellent English translation of Homilies 13–16 with most informative notes see E. Yarnold, The Awe-Inspiring Rites of Initiation: Baptismal Homilies of the Fourth Century (Slough, 1972) 173–263.

a. Each instruction is preceded by a composite of texts taken from that part of the ritual explained by the sermon.

1. Rom 6:3–4. 2. 1 Cor 11:26. 3. Matt 26:26, 28.

4. Isa 20:3–4. 5. Ps 30:11.

6. 1 Tim 3:15. 7. 1 Tim 6:16.

1. Phil 2:10–11. 2. See Acts 26:14. 3. See 1 Tim 6:2. 4. See Acts 10:3.

5. See Heb 11:6.

1. John 3:3. 2. John 3:4. 3. John 3:6.

4. Matt 28:19.

5. 1 Cor 14:16. 6. Luke 4:18. 7. Acts 10:38.

1. See Rom 8:23. 2. 1 Cor 11:26.

3. John 6:41, 48. 4. John 6:51.

5. Matt 26:26. 6. Rom 11:13. 7. See Heb 1:14. 8. 1 Tim 3:15.

9. Heb 1:14.

10. 1 Cor 14:16. 11. 1 Cor 12:27. 12. Eph 4:25.

13. Rom 1:9. 14. 1 Cor 10:17. 15. Matt 5:22.

a. Anaphora: the “eucharistic prayer,” namely, the consecratory prayer said over the bread and the wine.

16. Heb 5:3. 17. Heb 7:27. 18. Heb 8:3.

1. 2 Cor 13:13.

2. Isa 6:3.

3. Matt 26:26–28; 1 Cor 11:24–25.

4. See Luke 24:18. 5. See Matt 7:6.

6. Rom 8:23. 7. See 1 Cor 9:13.

8. 1 Cor 12:13. 9. 1 Cor 10:17. 10. 1 Cor 10:16. 11. 1 Cor 12:27. 12. Col 2:19. 13. John 6:56.

14. Matt 28:18. 15. See 1 Cor 11:27.

16. See Matt 26:26–28; 1 Cor 11:24–26. 17. Matt 9:13. 18. Isa 6:7, LXX.

19. Matt 18:15–18.

^† Translated from PG 80:1771–74.

a. Enumeration according to the LXX.

1. Matt 26:26–28.

^† Translated from PG 81:53–54.

a. John: a partisan on the Nestorian side, who attended the Council of Ephesus (431) with Theodoret.

^†† Translated from PG 82:735–36.

^††† Translated from Histoire de moines de Syrie…, vol. 2, ed. P. Canivet and A. Leroy-Molinghen, SChr 257 (Paris, 1979) 241–42.

a. Maron: a well-known anchorite who died before 423; he is considered the father of the spiritual movement now called the Maronite Church.

^† Translated from PG 82:931ff.

a. Namely, the First Council of Nicaea in 325 (WEC 2:71-C).

b. Pontus: Roman province in northeast Asia Minor.

c. Cilicia: a region in southeast Asia Minor.

d. Eusebius of Caesarea (ca. 260–ca. 340): bishop of Caesarea and church historian (WEC 2:81).

e. Macarius: bishop of Jerusalem 314–33 and a strong opponent of Arianism. Constantine’s letter was written in 326.

f. The Council of Tyre, at which Athanasius (WEC 2:90) was condemned, took place in 335.

g. In 135 Hadrian changed the name of Jerusalem to Colonia Aelia Capitolina.

h. Leontius: a pro-Arian bishop and an enemy of Athanasius; ordained bishop in 344.

i. Flavianus: soon to be bishop of Antioch 381–404. Diodorus: ordained bishop of Tarsus in 378.

j. Valentinian: Roman emperor in the West 364–75.

k. Auxentius: Arian bishop of Milan 355–74.

l. WEC 2:53.

m. Also related in Sozomen, Church History VI.XXIV (WEC 3:3897), and in Socrates, Church History IV.XXX (WEC 3:3224).

n. Ephraem the Syrian (ca. 306–73): Syrian exegete and hymn writer (WEC 2:76).

o. Bardesanes (154–222): Syrian hymn writer, generally considered a heretic.

p. Also related in Socrates, Church History IV.XXX. (WEC 3:3224), and Sozomen, Church History VI.XXIV (WEC 3:3897).

q. Macedonia: region on the Balkan Peninsula in northeastern Greece.

r. Namely, Theodosius I: Roman emperor 379–95.

s. Rufinus Flavius, head of the court, went on to assume various government positions; he was murdered at Constantinople in 395.

1. Matt 18:18.

2. Ps 118:25.

t. Also related in Sozomen, Church History III.XVI (WEC 3:3893).

u. Alexander: bishop of Antioch 413–21.

v. Eustathius: anti-Arian bishop of Antioch ca. 324–ca. 327.

w. Paulinus: head of a small separatist community in Antioch, a see whose leadership was pro-Arian.

x. Evagrius (ca. 320–ca. 394): the successor of Paulinus.

^† Translation (adapted) from Jurgens 3:243–44.

^† Translated from PG 83:369–70, 387–90, 425–26.

a. Hydroparastatae: a name, popular from the fourth century, given to the Aquarians, namely to those substituting water for wine at the Eucharist.

b. Encratites: a general term applied to any number of early Christian groups whose practices included refraining from meat and wine.

c. Ebionites: a sect of Jewish Christians who viewed Jesus as being only the human son of Joseph and Mary, who used only one Gospel (not one of our canonical texts), and who emphasized the binding character of the Mosaic Law.

d. Melitians: a schismatic group whose members were followers of Melitius, bishop of Lycopolis in Egypt, and who after the persecution of 303–12 espoused a rigorist position in regard to the reconciliation of those who under duress compromised the faith.

^† Translated from Correspondance. Théodoret de Cyr, vol. 1, ed. Y. Azéma, SChr 111 (Paris, 1955) 178–79.

^† Translation from G. Wainwright, Eucharist and Eschatology (London, 1971) 47.

^† Translation (altered) from The Liturgical Homilies of Narsai: Translated into English with an Introduction, ed. R.H. Connolly, Texts and Studies 8 (Cambridge, 1916) 2–30.

a. See Council of Nicaea I (325), can. 20 (WEC 2:1457).

1. Luke 24:36; John 20:19.

2. Isa 24:16, Peshitta. 3. John 6:56. 4. 1 Cor 11:27.

^† Translation (altered) from R.H. Connolly, 35–43.

a. Homilies 21 and 22 are complementary. The former describes the ceremonies of the water bath (yet no postbaptismal anointing occurs); the latter describes the preparatory rites. Thus, following Connolly, the sequence here is Homily 22 followed by Homily 21.

^† Translation (altered) from R.H. Connolly, 50–61.

1. See Luke 24:4.

^† Translated from E. Rahmani, Testamentum Domini Nostri Jesu Christi (Mainz, 1899). A most helpful English translation of the Testament is that by G. Sperry-White as listed in the introductory bibliography for this document.

a. Cubit: an ancient unit of measure, often about eighteen inches long.

1. See 1 Tim 5:17.

b. See ApT 2 (WEC 1:617).

2. See Luke 10:20; Rev. 13:8; 17:8; 21:12. 3. See Acts 13:2; 20:28. 4. See 1 Tim 3:2; Titus 1:6. 5. See 1 Tim 3:2; Titus 1:8. 6. See 1 Tim 3:3. 7. Ibid. 8. See Titus 1:7. 9. See 1 Tim 3:3. 10. See 1 Tim 3:2. 11. See Titus 1:8. 12. See 1 Tim 3:2; Titus 1:6.

c. See ApT 3 (WEC 1:619–20).

13. See 2 Cor 1:3. 14. See Rev 4:11. 15. See Heb 11:8. 16. See Heb 11:5.

d. See ApT 4 (WEC 1:621).

17. See Acts 1:24. 18. Matt 18:20.

e. See ApT 4 (WEC 1:622).

19. See Deut 29:3.

20. See Matt 5:24. 21. See 1 Thess 5:20. 22. See James 1:17. 23. See Jer 29:11.

24. See Matt 16:16. 25. See 1 Pet 2:9; Exod 19:6. 26. See John 21:18. 27. See Matt 26:27–28; 1 Cor 11:24–26.

28. See Rom 16:20. 29. See 1 Cor 14:26. 30. See 1 Cor 12:9. 31. See 1 Cor 12:10. 32. See 1 Cor 12:8. 33. See Eph 1:18; Col 1:12. 34. See 1 Cor 14:16. 35. See Matt 21:9.

36. See Heb 10:22. 37. See Matt 18:1–4; Mark 10:15. 38. See 1 Cor 7:32; Rev 14:4. 39. See 1 Pet 1:17. 40. See Matt 6:8. 41. See Ps 51:10.

f. See ApT 5 (WEC 1:627).

42. See John 14:17. 43. See Matt 4:23. 44. See Mark 16:18; 1 Cor 12:9. 45. See Ps 5:3. 46. See 1 Cor 2:6–7.

47. See Matt 6:19. 48. See 1 Pet 1:12. 49. See Jas 1:17. 50. See Ps 107:28–29.

51. See 2 Sam 21:17. 52. See Eccl 12:2; Isa 60:20. 53. See Isa 9:5.

g. See ApT 7 (WEC 1:629).

54. See Ps 82:6; John 10:34. 55. See Luke 10:19.

56. See Heb 7:3; Rev 21:6; 22:13. 57. See Num 11:17–29. 58. See John 17:20. 59. See Rom 16:16.

60. See Matt 6:25ff. 61. See Rom 13:13. 62. See John 8:12. 63. See Matt 25:21. 64. 2 Pet 2:4.

h. See ApT 8 (WEC 1:630–31, 633).

65. See Eph 4:22. 66. See 1 Tim 3:12.

i. Who were these “female priests” listed between the deacons and the subdeacons? Could they be “deaconesses”? See Canon 11 of the Council of Laodicea (WEC 2:1964).

67. See Matt 25:11–12. 68. See Col 3:14.

j. See ApT 9 (WEC 1:634).

k. See ApT 10 (WEC 1:636).

69. See Job 9:10. 70. See Rom 15:6. 71. See Rom 12:11. 72. See Titus 1:8. 73. See 1 Tim 2:11–12.

l. See ApT 13 (WEC 1:639).

74. See 1 Cor 1:27.

m. See ApT 11 (WEC 1:637).

n. See ApT 15 (WEC 1:641).

75. See 2 Tim 2:15.

o. See ApT 17 (WEC 1:660).

p. See ApT 18 (WEC 1:661).

q. See ApT 19 (WEC 1:662).

r. See ApT 28 (WEC 1:664).

76. See Eph 5:2. 77. See Titus 2:14. 78. See Jas 1:17. 79. See Col 1:16. 80. See Rom 15:6.

81. Ibid.

s. See ApT 20 (WEC 1:670).

t. See ApT 21 (WEC 1:671).

u. See ApT 22 (WEC 1:690).

v. See ApT 24 (WEC 1:694).

w. See ApT 25 (WEC 1:695).

x. See ApT 25 (WEC 1:698).

y. See ApT 31 (WEC 1:708).

z. See ApT 32 (WEC 1:709).

aa. See ApT 40 (WEC 1:718).

^† Translation from The Canons Ascribed to Mārūtā of Maipherqat and Related Sources, vol. 2, ed. A. Vööbus, Corpus Scriptorum Christianorum Orientalium 440, Scriptores Syri 192 (Louvain, 1982) 94–95.

a. Namely, Friday.

b. Namely, the Easter Vigil during Saturday night.

c. Namely, by leading the litany.

^† Translated from Histoire ecclésiastique. Sozomène, vol. 1, trans. and ed. A.-J. Festugière and G. Sabbah, SChr 306 (Paris, 1983) 138ff. (Books I–III); PG 67:1275ff. (Books V–VIII).

a. Namely, the followers of Pachomius (ca. 290–346), founder of Egyptian monasticism.

b. Osrhoene: kingdom in eastern Syria with Edessa as its capital.

c. Bardesanes (154–222): Syrian hymn writer, generally considered a heretic.

d. Ephraem the Syrian (ca. 306–73): Syrian exegete and hymn writer (WEC 2:76).

e. Eustathius (ca. 300–ca. 380): bishop of Sebastie in Armenia.

f. Leontius: bishop of Antioch 344–?

g. Daphne: a suburb of Antioch.

h. Julian (“the Apostate”) (Flavius Iulianus Augustus): Roman emperor 361–63.

i. Babylas: bishop of Antioch and martyr (d. ca. 250).

j. Auxentius: Arian bishop of Milan 355–74.

k. Valentinian: Roman emperor in the West 364–75.

l. This is also reported by Theodoret of Cyr, Church History IV.VI (WEC 3:3516–17), and by Socrates, Church History IV.XXX (WEC 3:3224).

m. Novatians: members of a highly rigorist yet orthodox Christian community whose name is taken from the Roman cleric Novatian (d. 257/258), who, disappointed with the election of Cornelius in 251, joined this community, had himself ordained bishop, and became a rival of Cornelius.

n. Phrygia: a region located in northern Asia Minor.

o. Sangarius: a river in Asia Minor flowing into the Black Sea.

p. Also related by Socrates, Church History IV.XXVIII (WEC 3:3220, 3223).

q. Apollinaris (ca. 310–ca. 390): bishop of Laodicea whose christological teaching, which implied that Christ’s manhood was not complete, was condemned by the Council of Constantinople in 381.

r. Eunomius (d. 394): Arian bishop of Cyzicus in Mysia (in northwestern Asia Minor).

s. Cappadocia: a district in eastern Asia Minor.

t. Nectarius: bishop of Constantinople 381–97.

u. Also related by Socrates, Church History V.XIX (WEC 3:3225–26).

v. Namely, Theodosius II: Roman emperor in the East 408–50.

w. Valens Augustus: Roman emperor in the East 364–78.

x. Bithynia: a region in northwestern Asia Minor.

y. Helenopolis: a city located in Bithynia.

z. Also related by Socrates, Church History V.XXI (WEC 3:3227).

aa. Galatia: a Roman province in Asia Minor centered around modern Ankara.

bb. Philo: a Hellenist Jewish philosopher (d. after 41 A.D.) who resided in Alexandria.

cc. Josephus: Jewish historian (37–ca. 100).

dd. Aristobulus: mid second-century Judaeo-Hellenist philosopher.

ee. Quartodecimans: Christians who always celebrated the Christian Pasch on the fourteenth day of Nisan no matter the day of the week, and not on Sunday.

ff. Montanists: members of a movement, begun by a certain Montanus during the years 155–60 in Phrygia, that stressed the immanence of the parousia. Fasting, almsgiving, and in general a strong ethical rigorism were practiced as a preparation for the end.

gg. Victor: bishop of Rome 189–98.

hh. Polycarp (ca. 69–ca. 160): bishop of Smyrna (now Izmir on the west coast of Turkey) (WEC 1:12).

ii. Scythia: the region north and northeast of the Black Sea and east of the Aral Sea.

jj. Arius (ca. 260–336): a priest in Alexandria, noted as a preacher and for his holiness, who denied the unity and consubstantiality of the three persons of the Trinity and consequently the full divinity of Christ. Arianism was condemned by the Council of Nicaea in 325.

kk. Illyria: the ancient name for a region, bordering the Adriatic Sea, in what is now called the Balkan Peninsula.

ll. Apocalypse of Peter: an early second-century apocryphal book held in some places to be part of the biblical canon.

mm. Eugenius (Eugenius Flavius): Roman emperor 392–94.

nn. Namely, Theodosius I (“the Great”): Roman emperor in the East 379–95.

oo. See WEC 2:53.

pp. Also narrated by Theodoret of Cyr, Church History V.XVII (WEC 3:3519–32).

qq. Majuma: a port city in what today is the Gaza Strip.

rr. See WEC 2:74.

ss. Also related by Socrates, Church History VI.VIII (WEC 3:3246).

^† Translated from PL 23:159, 163–64.

1. See 1 Cor 5:5.

^† Translated from PL 23:46.

^†† Translated from PL 26:378.

^† Translated from Commentaire sur S. Matthieu. S. Jérome, vol. 1, trans. and ed. E. Bonnard, SChr 242 (Paris, 1997) 214–17.

1. Matt 25:6. 2. Ps 119:62.

^†† Translated from Pachomiana Latina, ed. A. Boon (Louvain, 1932) 6, 8.

1. See Lev 25.

^† Translated from PL 23:345–47.

1. Rom 10:2. 2. See Matt 26:6–13; Mark 14:3–9. 3. Rom 14:5.

^† Translated from PL 23:519.

1. See 1 Cor 14:34.

^†† Translated from Opera Homiletica, vol. 2, CCL 78 (Turnhout, 1958) 133.

1. Lev 23:3. 2. See Num 15:32–36.

^† Translated from CCL 78:349.

^†† Translated from CCL 78:495.

1. See Mark 14:13–16.

^† Translated from CCL 78:499.

^†† Translated from CCL 78:527.

1. Rom 14:5.

^††† Translated from CCL 78:543.

1. Ps 42:2. 2. Ps 42:3. 3. Ps 126:5. 4. Matt 5:4.

5. Ps 42:3. 6. Ps 42:4.

^† Translated from CCL 78:545–46.

1. See Gen 7:14. 2. 1 Pet 3:21. 3. Eccl 11:2. 4. Ps 8:1.

^† Translated from Sancti Eusebii Hieronymi Epistulae, vol. 1, ed. I. Hilberg, CSEL 54 (Turnhout, 1910) 55.

a. Written between 374 and 379. Heliodorus: the bishop of Altinum near Aquileia.

^†† Translated from CSEL 54:197–201.

a. Written at Rome in 384. Eustochium: the third daughter of Jerome’s friend, Paula.

1. Ps 55:7.

2. See Eph 6:18.

^† Translated from CSEL 54:313.

a. Written at Rome in 385. Marcella: a widow and one of Jerome’s good friends at Rome.

^†† Translated from CSEL 54:342–43.

a. Written at Bethlehem in 386.

^† Translated from CSEL 54:376–77.

a. Written in 392/393. Pammachius: a Roman senator and a cousin of Jerome’s good friend Marcella.

b. See Persius II:16.

1. See 1 Cor 7:5. 2. See 1 Pet 3:7. 3. See 2 Sam 21:5. 4. See Exod 19:15. 5. See Rom 14:5. 6. See 1 Cor 11:28.

^†† Translated from CSEL 54:398, 441.

a. Jerome translated this letter, written by Epiphanius of Salamis (WEC 2:78), into Latin. John: namely, John II, the bishop of Jerusalem (386–417).

^† Translated from CSEL 54:428.

a. Written in 394. Nepotian: a presbyter at Altinum.

^†† Translated from CSEL 54:563–64.

a. Heliodorus: a monk and the bishop of Altinum near Aquileia.

^† Translated from Sancti Eusebii Hieronymi Epistulae, vol. 2, ed. I. Hillberg, CSEL 55 (Vienna, 1918) 6–7.

a. Lucinius: a wealthy Spaniard from Baetica and a student of the Scriptures.

1. See Acts 13:2–3. 2. Ps 34:8. 3. Ps 44:1. 4. See Rom 14:5.

^†† Translated from CSEL 55:48.

a. Written in 399. Oceanus: a Roman official, perhaps a senator, who was noted for upholding orthodoxy.

b. Fabiola: a Roman noblewoman who went to Bethlehem in 394, where she engaged in various charitable and religious activities.

^††† Translated from CSEL 55:109.

a. Theophilus: Bishop of Alexandria 385–412, a staunch opponent of paganism.

1. Matt 5:23–24.

^† Translated from CSEL 55:196–97.

a. See WEC 1:43.

^†† Translated from CSEL 55:291, 300.

a. Laeta: the daughter-in-law of Paula, one of Jerome’s good friends.

^††† Translated from CSEL 55:334–35, 348.

a. Eustochium: the third daughter of Paula, a friend of Jerome.

^† Translated from CSEL 55:352.

a. Riparius: a presbyter in Gaul.

^†† Translated from CSEL 55:395.

^††† Translated from CSEL 55:479–80.

a. Written in 406. Hedibia: a lady living in Gaul who wrote to Jerome with questions on Scripture.

1. Matt 26:26.

2. Matt 26:27–28. 3. Ps 116:4 (13). 4. Ps 23:5. 5. Rom 14:17.

^† Translated from Sancti Eusebii Hieronymi Epistulae, vol. 3, ed. I. Hilberg, CSEL 56 (Vienna, 1918) 195.

a. Demetrias: a virgin and ascetic of Roman birth who settled in Carthage.

^†† Translated from CSEL 56:308–12.

1. Isa 32:6. 2. Phil 1:1. 3. Acts 20:28.

4. Titus 1:5–7. 5. 1 Tim 4:14. 6. 1 Pet 5:1–2. 7. 2 John 1:1. 8. 3 John 1:1.

9. Acts 6:2. 10. See 1 Tim 3:1–13. 11. See Titus 1:5–9.

^† Translated from Vie de Porphyre évêque de Gaza, trans. and ed. H. Grégoire and M.A. Kugener (Paris, 1930) 18–19, 27, 39–40, 46–47, 71.

a. Namely, those present when through the intercession of Porphyry, a woman having problems giving birth safely delivered.

b. Theodosius II: Roman emperor in the East 408–50.

c. Arcadius: Roman emperor in the East 377–408 and father of Theodosius II.

d. A severe storm was threatening the ship upon which the bishop and his deacon were traveling.

1. 1 Cor 2:9.

e. Eudoxia: wife (d. 404) of Arcadius.

f. The date was April 14, 407.

^† Translated from PG 65:93–96, 163–64, 277–78, 585–88.

a. Arsenius: a well-known Egyptian monk, formerly a tutor at the imperial court (d. ca. 449).

b. Abba: an Aramaic term for “father,” a title given in Egypt to an older and more venerable monk.

c. Epiphanius: founder of a monastery in Palestine and then bishop of Salamis on Cyprus (WEC 2:78).

d. Macarius: although many Egyptian monks at the time bore the name “Macarius,” this is Macarius the Egyptian (d. ca. 390).

e. Scetis or Scete: a center of Egyptian monasticism in the Libyan Desert about halfway between Alexandria and Cairo.

^† Translated from PG 75:695.

1. John 17:11.

^†† Translated from PG 68:471–72.

1. Jas 5:14.

^††† Translated from PG 69:427–48.

1. Rom 13:12.

2. See Ps 110:3. 3. 1 Cor 11:26.

^† Translated from PG 73:243–46; 74:559–60, 721–22, 725–26.

1. See 1 Cor 10:17. 2. See Eph 5:30.

3. See Matt 26:26, 28; Mark 14:22; Luke 22:19; 1 Cor 11:24.

^† Translated from PG 76:471–72.

a. Theodosius II: emperor in the East (WEC 3:134).

b. The ruins of this building still exist.

^†† Translated from PG 76:457–58.

a. Posidonius: a deacon in Rome.

b. Nestorius: the patriarch of Constantinople (b. after 351; d. after 450) whose name is given to the doctrine that there exist two separate persons in Christ, one human and the other divine.

^† Other than I.XC, letters are translated from PG 78:263–64, 325–26. The translation of Letter I.XC is taken from J. Quasten, Music & Worship in Pagan & Christian Antiquity (Washington, D.C., 1983) 81.